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# The Book of Daniel - Number Twenty-Eight

Kitabu cha Danieli – Nambari Ishirini na Nane

Walls

Gidovi

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebhukhadinezari anomirira kutanga kweAdventism, kutanga kweUnited States, kutanga kwerunyanga rwePurotesitendi, uye kutanga kwerunyanga rweRepublican. Bherishazari anomirira magumo emitsara iyi yose.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadinezara anomiririra nhoroondo yemashoko engirozi yokutanga neyechipiri kubva muna 1798 kusvikira muna 1844, uye kutanga kwokutonga kwaMwari kwokuferefeta. Uchapupu hwake hunofambirana naDanieri chitsauko chokutanga. Bherishazari anomiririra nhoroondo yemashoko engirozi yechitatu kubva muna 1989 kusvikira kumutemo weSvondo, uye kutanga kwokutonga kwaMwari kwokuita mutongo. Uchapupu hwake hunofambirana naDanieri zvitsauko chokutanga kusvikira chechitatu.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebhukadhinezari anoratidza kuguma kwe“nguva nomwe” dzakawira ushe hwokumusoro hwaIsraeri muna 1798, apo ushe hwake hwakadzorerwa kwaari mushure mokunge ararama ane mwoyo wemhuka. Uchapupu hwake hunopfuurira kusvikira pakuvhurwa kwokutongwa kwokuferefeta pamagumo e“nguva nomwe” dzakawira ushe hwokumaodzanyemba hwaJudha muna 1844. Muuchapupu hwake, shoko rokuti “awa” rinomirira shoko romutumwa wokutanga reawa yokutongwa, uyezve, rinomirirawo kusvika kweshoko iro. “Awa” iri muuchapupu hwake rinoratidza zvose zviri zviviri 1798, na1844, izvo zvose zvinomirira kupedzwa kwokutsamwa kwokutanga nokwokupedzisira, zvichitevedzana.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Mugumo wa Belshazari watambulishwa na mwandiko wa kifumbo unaolingana na elfu mbili mia tano na ishirini. “Nyakati saba,” ziwe zimewakilishwa kama “saa,” “kutawanyika,” au “elfu mbili mia tano na ishirini,” ni ishara ya hukumu. Hukumu ya Nimrodi ilikuwa “kutawanyika,” ya Nebukadneza ilikuwa “nyakati saba,” na ya Belshazari ilikuwa elfu mbili mia tano na ishirini. Nebukadneza alipowahukumu wale watu watatu mashuhuri, aliifanya tanuru ipashwe moto “mara saba” kuliko kawaida.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Kutongwa kwe“nguva nomwe” kunoratidzwa pakusvika kweshoko rokutanga, uye pakusvika kweshoko rechitatu. Kuguma kweAdventism yeMillerite muna 1863 kunotanga nokurambwa kwedzidziso ye“nguva nomwe,” uye makore zana nemakumi maviri nematanhatu gare gare, muna 1989, “nguva yokuguma” yenhoroondo yengirozi yechitatu yakasvika. Zana nemakumi maviri nematanhatu chiratidzo che“nguva nomwe”; saka kuguma kwesangano rengirozi yokutanga muna 1863, kusvikira pakutanga kwesangano rengirozi yechitatu muna 1989, zvinobatanidzwa pamwe chete ne“nguva nomwe” kubudikidza nechiratidzo chezana nemakumi maviri nematanhatu.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Asi uchapupu hwekuwa kwa Bherishazari muna Dhanieri chitsauko 5, hunodzidzisa kuti hakuna munhu anogona kuona kutongwa kwe“nguva nomwe,” kunyange hazvo kwakanyorwa pa“rusvingo”. Kunyanga yeRepublican, kutongwa kwakanyorwa pa“rusvingo rwekuparadzaniswa kwechechi nehurumende” rwaThomas Jefferson, rwunobviswa muchitsauko 5 chaDhanieri. Kunyanga yechiPurotesitendi yechokwadi, kutongwa kwakanyorwa pamachati matsvene maviri akaturikwa pa“rusvingo” kuti avo vanoriverenga vamhanye. Asi muupofu hweRaodhikia, mashoko acho haagoni kuzivikanwa. Muzviitiko zvose zviri zviviri, mashoko okutonga anomiririra kuti nyanga mbiri idzi, yechiPurotesitendi yechokwadi neyeRepublican, dzayerwa pachiyero, dzikawanikwa dzichishayiwa. Nyaya yaBherishazari ine shoko rakanangana nenyanga yeRepublican, inomiririra ndudzi dzenyika.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Mu nhoroondo yaNebhukadhinezari naBherishazari, Mwari anotaura kumarudzi anhasi.” Signs of the Times, July 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Lungano lwaBelshazari nalo lunomyalezo ngeluphondvo lwemaProthestani, lolumela bantfu bemhlaba.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Mu mbiri ya Nebukadinezara na Belisazara, Mulungu akuyankhula kwa anthu a lero.” Bible Echo, September 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Kutadza kwaBelshazari kunomiririra kutadza kwenyanga dzose dziri mbiri dzechikara chepanyika. Kutadza kwenyanga ipi neipi kunowanikwa mukuramba kwadzo zvokwadi dzadzo dzenheyo, kunyange dziine ruzivo rwakakwana rwezvokwadi idzodzo. Nyanga yeRepublican inopomerwa mhaka maererano nechiedza cheConstitution, nenhoroondo yokutanga apo gwaro iro roumwari rakabudiswa, asi iro kubva ipapo rakarambwa zvishoma nezvishoma. Apo rudzi ruchataura seshato, rusvingo rwokufananidzira rwokuparadzaniswa kwechechi nehurumende ruchange rwabviswa. Kana iri nyanga yechokwadi yechiPurotesitendi, chiedza chinobva munhoroondo yemashoko engirozi yokutanga neyechipiri, apo nheyo dzakagadzwa, chakarambwa zvishoma nezvishoma, uye chicharamba chichiwedzera kurambwa, kusvikira “rusvingo” rwomurayiro waMwari narwowo, pakupedzisira, rucharambwa.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Muporofita pano anotsanangura vanhu avo, panguva yokutsauka kukuru pachokwadi nokururama, vari kutsvaka kudzoreredza nheyo dziri hwaro hwoUmambo hwaMwari. Ndivo vanogadzirisa pakakoromoka pakaitwa mumurayiro waMwari—rusvingo rwaAkaisa rwakakomberedza vakasarudzwa vake kuti vachengetedzwe, uye kuteerera kwavo zvirevo zvarwo zvokururamisira, chokwadi, nokuchena ndiko kunofanira kuva dziviriro yavo isingaperi.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> Ndi maipapo ane revo isingakanganisiki, muporofita anoratidza basa chairo ravanhu ava vakasara vanovaka rusvingo. “Kana ukadzosa rutsoka rwako kubva paSabata, pakuita zvinokufadza pazuva Rangu dzvene; ukati Sabata mufaro, zuva dzvene raJehovha, rinokudzwa; ukamukudza, usingaiti nzira dzako pachako, kana kutsvaka zvinokufadza zvako, kana kutaura mashoko ako pachako; ipapo uchazvifadza muna Jehovha; uye Ndichakukwidza panzvimbo dzakakwirira dzenyika, Ndikudyise nhaka yaJakobho baba vako; nokuti muromo waJehovha ndiwo wataura izvozvo.” Isaya 58:13, 14. Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Njira ya m’Baibulo imene angelo anaulula kwa William Miller imayimira malamulo a uneneri a Mulungu; ndipo mosiyana ndi Israeli wakale, Israeli wamakono anayenera kukhala osunga osati lamulo la Malamulo Khumi okha, komanso maulosi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “යහෝවහන්සේ මේ දවසේ තම සභාවට කැඳවා ඇත්තේ, උන්වහන්සේ පුරාණ ඉශ්‍රායෙලය කැඳවූ ලෙසම, භූමියෙහි ආලෝකයක් ලෙස ස්ථිරව සිටින ලෙසය. සත්‍යයේ බලවත් කඩුව මගින්, පළමු, දෙවන, සහ තුන්වන දූතයන්ගේ පණිවිඩයන් මගින්, උන්වහන්සේ ඔවුන්ව සභාවලින්ද ලෝකයෙන්ද වෙන්කර, තමන්වහන්සේට ශුද්ධ සමීපභාවයකට ගෙන ආ සේක. උන්වහන්සේ තම ව්‍යවස්ථාවේ භාරකාරයන් ලෙස ඔවුන් පත්කර ඇති අතර, මේ කාලය සඳහා වූ අනාවැකිවල මහත් සත්‍යයන් ඔවුන්ට භාර දී ඇත. පුරාණ ඉශ්‍රායෙලයට භාර දෙන ලද ශුද්ධ දිව්‍යෝක්ති මෙන්ම, මේවා ලෝකයට ප්‍රකාශ කරනු ලැබිය යුතු ශුද්ධ භාරයක්ය. එළිදරව් 14හි දූතයන් තිදෙනා, දෙවියන්වහන්සේගේ පණිවිඩවල ආලෝකය පිළිගෙන, උන්වහන්සේගේ නියෝජිතයන් ලෙස මුළු භූමියේ දිග පළල පුරා අනතුරු ඇඟවීම හඬගැස්වීමට පිටත්ව යන ජනතාව නියෝජනය කරති. ක්‍රිස්තුස්වහන්සේ තම අනුගාමිකයන්ට මෙසේ ප්‍රකාශ කරති: ‘නුඹලා ලෝකයේ ආලෝකයය.’ යේසුස්වහන්සේ පිළිගන්නා සෑම ආත්මයකටම කලවරි කුරුසිය මෙසේ කථා කරයි: ‘ආත්මයේ වටිනාකම බලන්න: “මුළු ලෝකය පුරා ගොස්, සියලු සෘෂ්ටියට සුභාරංචිය ප්‍රකාශ කරනු.”’ මේ කාර්යයට බාධා කිරීමට කිසිවක් ඉඩ දිය නොයුතුය. මෙය මේ කාලය සඳහා සියල්ලට වඩා ප්‍රමුඛ කාර්යයයි; එය අනන්තය මෙන් දුර විහිදිය යුතුය. මනුෂ්‍ය ආත්මයන්ගේ මිදීම සඳහා උන්වහන්සේ කළ පූජාවේදී යේසුස්වහන්සේ පෙන්වූ ප්‍රේමය, උන්වහන්සේගේ සියලු අනුගාමිකයන් ක්‍රියාත්මක කරවන බලවේගය වනු ඇත.” Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Zvokwadi zvikuru dzechiporofita,” dzakapihwa nengirozi, uye dzakasimbiswa kubudikidza nebasa raWilliam Miller, “idzimbahwe dzvene rinofanira kuziviswa kunyika.” Murau weMirayiro Gumi, mitemo yezvakasikwa, mitemo youtano, uye mitemo yokudzidza zviporofita zvakapiwa noMupi woMurayiro mukuru mumwe cheteyo; uye kuramba Murayiro mumwe kunoreva kuramba yose. Kurambwa kwenzira yokudzidza kwakapiwa kuna William Miller kwakatanga kupandukira kwakafambira mberi, uko pakupedzisira kuchatungamirira Adventism mukuramba Sabata rezuva rechinomwe.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Mambo ana shauri na watu wake wanaojidai kuwa wake katika siku hizi za mwisho. Katika shauri hili, watu walio katika nyadhifa za uwajibikaji watafuata mwenendo ulio kinyume kabisa na ule alioufuata Nehemia. Hawatapuuza na kuidharau Sabato wenyewe tu, bali watajaribu pia kuwazuia wengine wasiishike kwa kuizika chini ya vifusi vya desturi na mapokeo. Katika makanisa na katika mikutano mikubwa ya wazi, wahudumu watawasisitizia watu ulazima wa kuitunza siku ya kwanza ya juma. Kuna maafa baharini na nchi kavu; nayo maafa haya yataongezeka, janga moja likifuatia jingine kwa ukaribu; na kile kikundi kidogo cha washika-Sabato wenye dhamiri kitaonyeshwa kuwa ndicho kinachoiletea dunia ghadhabu ya Mungu kwa kutoiadhimisha Jumapili.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “සිත්තාන් මේ අසත්‍යය පතුරවන්නේ ලෝකය වහල් කරගැනීමටය. මනුෂ්‍යයන් වැරදි පිළිගැනීමට බල කිරීමට ඔහුගේ සැලැස්මය. සියලුම ව්‍යාජ ආගම් ප්‍රචාරය කිරීමෙහි ඔහු සක්‍රීය ලෙස කොටස් ගනියි; වැරදි සිද්ධාන්ත බලපැවැත්වීමට දරන උත්සාහයන්හිදී ඔහු කිසිවක් අතහැර නොයයි. ආගමික උද්‍යෝගයේ ආවරණයක් යටතේ, ඔහුගේ ආත්මයෙන් බලපෑමට ලක්වූ මනුෂ්‍යයෝ තම සහෝදර මනුෂ්‍යයන් සඳහා අතිශය කෲර වධහිංසා උපදවා, ඔවුන් මත ඉතා භයානක වේදනා පමුණුවා ඇත. සිත්තාන් සහ ඔහුගේ නියෝජිතයෝ අදත් ඒම ආත්මයම දරති; එබැවින් අතීතයේ ඉතිහාසය අපේ දවස්වලදී නැවත සිදුවනු ඇත.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Kuna watu ambao wameelekeza nia na mapenzi yao kutenda uovu; katika maficho ya giza ya mioyo yao wameazimia ni uhalifu gani watakaoutenda. Watu hawa wamejidanganya wenyewe. Wameikataa kanuni kuu ya Mungu ya haki, na badala yake wamejiwekea kiwango chao wenyewe, na kwa kujilinganisha na kiwango hicho hujitangaza kuwa watakatifu. Bwana atawaruhusu kufunua yaliyo mioyoni mwao, kuidhihirisha katika matendo roho ya bwana anayewatawala. Atawaacha waonyeshe chuki yao dhidi ya sheria yake katika jinsi wanavyowatendea wale walio waaminifu kwa matakwa yake. Wataongozwa na roho iyo hiyo ya wazimu wa kidini iliyolichochea kundi la watu lililomsulubisha Kristo; kanisa na serikali vitaunganishwa katika mapatano yale yale ya uovu.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Kiliziya ya leo imefuata nyayo za Wayahudi wa kale, walioziweka kando amri za Mungu kwa ajili ya mapokeo yao wenyewe. Yeye amebadili agizo, ameivunja agano la milele, na sasa, kama ilivyokuwa wakati ule, matokeo yake ni kiburi, kutokuamini, na ukafiri. Hali yake ya kweli imewekwa wazi katika maneno haya kutoka katika wimbo wa Musa: ‘Wamejiharibu nafsi zao, ila si watoto wake, na ila yao ni aibu yao wenyewe; ni kizazi chenye ukaidi na upotovu. Je! Ndivyo mnavyomlipa BWANA, enyi watu wapumbavu msio na hekima? Je! Yeye si baba yako aliyekununua? Je! Hakukufanya, akakuweka imara?’” Review and Herald, Machi 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

නීතියක් වූ ඉරිදා නීතියේදී අඩ්වෙන්ටිස්වාදය සත්‍යය සම්පූර්ණයෙන්ම ප්‍රතික්ෂේප කරන්නේ, අඩ්වෙන්ටිස්වාදය පුරාතන ඉශ්‍රායෙල්ගේ ඉතිහාසය නැවත කරමින්, “ක්‍රිස්තුස්වහන්සේව කුරුසියේ ඇලවූ ජන සමූහය උද්දීපනය කළ ඒම ආගමික උන්මාදයේම ආත්මයෙන් පෙලඹී, සභාව සහ රාජ්‍යය එකම දූෂිත සම්මුතියකින් එක්වනු ඇත” යන අවස්ථාවේදීය. අඩ්වෙන්ටිස්වාදයේ ක්‍රමයෙන් වර්ධනය වන කැරළිභාවය එසකියෙල් අටවැනි පරිච්ඡේදයේ නිරූපණය වී තිබේ; එහි වැඩිවෙමින් යන අභද්‍රතා හතරක් ඇත, ඒවා 1863 දී ආරම්භ වූ අඩ්වෙන්ටිස්වාදයේ පරම්පරා හතරක් ප්‍රකාශනාත්මකව සලකුණු කරයි. අවසාන අභද්‍රතාවය නම් යෙරුසලමේ නායකයන් සූර්යයාට නමස්කාර කරමින් නැමී සිටින අවස්ථාවයි.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Hij bracht mij naar de binnenste voorhof van het huis des HEEREN; en zie, aan de ingang van de tempel des HEEREN, tussen de voorhal en het altaar, bevonden zich ongeveer vijfentwintig mannen, met hun rug naar de tempel des HEEREN en hun gezichten naar het oosten; en zij bogen zich neer voor de zon, naar het oosten. Toen zei Hij tot mij: Hebt gij dit gezien, mensenkind? Is het voor het huis van Juda een geringe zaak dat zij de gruwelen bedrijven die zij hier bedrijven? Want zij hebben het land met geweld vervuld en zijn wedergekeerd om Mij tot toorn te verwekken; en zie, zij houden de twijg aan hun neus. Daarom zal ook Ik handelen in grimmigheid: Mijn oog zal niet sparen, noch zal Ik medelijden hebben; en al roepen zij met luide stem in Mijn oren, toch zal Ik hen niet horen. Ezechiël 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Kutongwa kunoitwa panguva iyoyo kunofananidzirwa ne“awa” yekutongwa kwaBherishazari.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Mambo Belshaza akaitira machinda ake ane chiuru mutambo mukuru, akanwira waini pamberi pechiuru ichocho. Belshaza, achiri kuravira waini, akaraira kuti zviuyiswe midziyo yendarama neyesirivha yakanga yatorwa nababa vake Nebhukadhinezari mutembere yakanga iri muJerusarema, kuti mambo namachinda ake, navakadzi vake, navarongo vake, vanwiremo. Ipapo vakaunza midziyo yendarama yakanga yatorwa mutembere yeimba yaMwari yaiva muJerusarema; mambo namachinda ake, navakadzi vake, navarongo vake, vakanwiramo. Vakanwa waini, vakarumbidza vamwari vendarama, neve sirivha, vendarira, vesimbi, vehuni, nevedombo. Nenguva imwe cheteyo pakabuda minwe yoruwoko rwomunhu, ikanyora pakatarisana nechigadziko chomwenje pamusoro pechipurasita chorusvingo rwoumambo hwamambo; mambo akaona chikamu choruwoko rwakanga ruchinyora. Ipapo chiso chamambo chakashanduka, mifungo yake ikamutambudza, zvokuti majoini echiuno chake akasununguka, namabvi ake akaroverana. Mambo akadanidzira nenzwi guru kuti vauiswe vazivi venyeredzi, navaKaradhea, navavuki. Mambo akataura akati kuvarume vakachenjera veBhabhironi, Ani naani achaverenga chinyorwa ichi, akandiratidza dudziro yacho, achafukidzwa nguvo tsvuku, achaiswa ngetani yendarama pamutsipa wake, uye achava mutongi wechitatu muumambo. Ipapo varume vose vakachenjera vamambo vakapinda; asi vakanga vasingagoni kuverenga chinyorwa chacho, kana kuzivisa mambo dudziro yacho. Ipapo mambo Belshaza akatambudzika zvikuru, chiso chake chikashanduka maari, namachinda ake akakatyamara. Danieri 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Munguva “inguva imwe cheteyo” yakasvika kutongwa kwaBherishazari, Shadhireki, Misheki naAbhedhinego vakakandwa muchoto chakanga chapiswa “kanomwe” kupfuura zvachaiwanzoitwa.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> “Na zvino kana makagadzirira, kuti panguva yamunonzwa kurira kwehwamanda, nyere, rudimbwa, sambuka, psalteri, nedhimiri, nemhando dzose dzenziyo, mukotame munamate chifananidzo chandakaita, zvakanaka henyu; asi kana musinganamati, muchakandwa nenguva iyo iyoyo mukati mevira remoto unopfuta; zvino ndianiko iye Mwari angakununurai paruoko rwangu?” Shadhireki, Meshaki, naAbhedhinego vakapindura vakati kuna mambo, “Haiwa Nebhukadhinezari, hatina hanya nokukupindurai panyaya iyi. Kana zvakadaro, Mwari wedu watinoshumira anogona kutinunura kubva muviro remoto unopfuta, uye achatirwira paruoko rwenyu, imi mambo. Asi kana zvisina kudaro, zivai henyu, imi mambo, kuti hatingashumiri vamwari venyu, kana kunamata chifananidzo chendarama chamakamisa.” Ipapo Nebhukadhinezari akazadzwa nehasha, uye chiso chake chakashanduka pakurwisana naShadhireki, Meshaki, naAbhedhinego; naizvozvo akataura akaraira kuti vagochise vira zvakapetwa kanomwe kupfuura zvaraiwanzo gochiswa. Dhanieri 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Iri hora” rokutongwa kwaBherishazari ndirowo “hora” rimwe chetero rokutongwa kwaShadraki, Meshaki naAbhedhinego, uye mumitsara yose iri miviri “nguva nomwe” dzinomiririrwa sechiratidzo cherokutongwa uku. Varume vatatu ava vanokudzwa vanomiririra zvapupu zviviri zvinokwira namakore zvichienda kudenga semureza mu“hora” rokudengenyeka kukuru kwenyika panguva yoMutemo weSvondo, uye Bherishazari anomiririra kutongwa kwokuparadzwa kwamarudzi kunouyiswa pachikara chenyika mu“hora” imwe cheteyo.

We will continue our study of Belshazzar’s judgment in the next article.

Ticharamba tichienderera mberi nechidzidzo chedu pamusoro pekutongwa kwaBherishazari munyaya inotevera.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Ndzi karhateke swinene emiehleketweni malunghana ni mpimo wa le hansi wa vukhongeri exikarhi ka vanhu va hina. Kutani loko ndzi anakanya hi timhangu leti humesiweke eKapernawume, ndzi anakanya leswaku ku avanyisiwa loku tika ngopfu ku ta wela lava tivaka ntiyiso kambe va nga fambangiki hi ku ya hi ntiyiso, kambe hi ku ya hi tinsandza ta ku pfurha ka vona n’wini. Emasikwini ya vusiku ndzi vulavula ni vanhu hi ndlela yo tika swinene, ndzi va kombela leswaku va vutisa ripfalo ra vona; Hi mina mani? Xana ndzi Mukreste, kumbe a ndzi yena? Xana mbilu ya mina yi endliwile yintshwa? Xana tintswalo ta Xikwembu leti hundzuluxaka ti vumbile ximilo xa mina? Xana swidyoho swa mina swi hundzukeriwile? Xana swi boxiwile? Xana swi rivaleriwile? Xana ndzi un’we na Kreste kukotisa leswi yena a nga un’we na Tata? Xana ndzi venga leswi ndzi tshameke ndzi swi rhandza? Xana sweswi ndzi rhandza leswi ndzi tshameke ndzi swi venga? Xana ndzi teka swilo hinkwaswo swi ri ku lahlekeriwa hikwalaho ka ku saseka loku tlulaka ka vutivi bya Kreste Yesu? Xana ndzi twa leswaku ndzi ndzhaka leyi xaviweke ya Yesu Kreste, ni leswaku awara yin’wana ni yin’wana ndzi fanele ku tinyiketela entirhweni wa yena?

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Tiri kumucheto kwezviitiko zvikuru uye zvinoyemurika. Nyika yose ichavhenekerwa nokubwinya kwaIshe sezvinoita mvura inofukidza migero yokudzika kukuru. Zviporofita zviri kuzadzikiswa, uye nguva dzokutambudzika dziri mberi kwedu. Mhirizhonga dzekare dzinoita sedzakanyaradzwa kwenguva refu dzichamutswazve, uye mhirizhonga itsva dzichabuda; zvitsva nezvekare zvichasanganiswa, uye izvi zvichaitika nokukurumidza chaizvo. Ngirozi dzakabata mhepo ina, kuti dzirege kuvhuvhuta, kusvikira basa rakatarwa rokunyevera rapiwa kunyika; asi dutu riri kuungana, makore ari kuzara, agadzirira kuputika pamusoro penyika, uye kuvazhinji zvichauya somuba usiku.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Արհամարհանքով ժպտում էին շատերը և չէին հավատում, երբ մենք նրանց ասացինք, քսան և երեսուն տարի առաջ, որ կիրակին պիտի պարտադրվի ամբողջ աշխարհին, և օրենք պիտի սահմանվի՝ հարկադրելու նրա պահպանումը և բռնադրելու խիղճը։ Մենք տեսնում ենք, որ դա կատարվում է։ Այն ամենը, ինչ Աստված ասել է ապագայի մասին, անշուշտ պիտի իրականանա. ոչ մի բան չի ձախողի այն ամենից, ինչ Նա ասել է։ Բողոքականությունը այժմ իր ձեռքերը ձգում է անդունդի վրայով՝ ձեռք սեղմելու պապականության հետ, և կազմվում է դաշինք՝ չորրորդ պատվիրանի շաբաթը տեսադաշտից վերացնելու համար. և մեղքի մարդը, որը Սատանայի դրդմամբ հաստատեց կեղծ շաբաթը, այս պապականության զավակը, պիտի բարձրացվի՝ Աստծու տեղը զբաղեցնելու համար։”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Denga rose rekuDenga riri kundimiririrwa richiona kufumurwa kwezviitiko. Dambudziko guru richaratidzwa muhondo huru, yakareba, iri muhutongi hwaMwari panyika. Pane chinhu chikuru uye chinosarudza chichaitika, uye nokukurumidza chaizvo. Kana pakava nokunonoka kupi nokupi, chimiro chaMwari nechigaro chake choushe zvichaiswa panjodzi. Nzvimbo yezvombo yokudenga yakazaruka; denga rose raMwari nezvishongedzo zvaro zvakagadzirira. Shoko rimwe chete ndirwo ruramisiro rwunofanira kutaura, uye panyika pachava nezviratidzo zvinotyisa zvehutsinye hwaMwari. Pachava namanzwi nokutinhira nokupenya kwemheni nokudengenyeka kwenyika nokuparadzwa kwose kwose. Kufamba kwose kuri muchadenga chokudenga kuri kugadzirira nyika dambudziko guru.”

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Ukali unatawala kila kipengele cha duniani; na kama watu ambao wamekuwa na nuru kubwa na maarifa ya ajabu, wengi wao wanawakilishwa na wale wanawali watano waliolala usingizi wakiwa na taa zao, lakini hawana mafuta katika vyombo vyao; wakiwa baridi, wasio na hisia, wenye uchaji dhaifu unaofifia. Wakati uhai mpya unasambazwa na kuchipuka kutoka chini na kushika kwa nguvu mawakala wote wa Shetani, kwa maandalizi ya pambano na mapambano makuu ya mwisho, nuru mpya na uzima na nguvu vinashuka kutoka juu, na kuwamiliki watu wa Mungu ambao hawajafa, kama wengi walivyo sasa, katika makosa na dhambi. Watu ambao sasa wataona yale yatakayokuja upesi juu yetu kwa mambo yanayotendeka mbele yetu, hawatategemea tena uvumbuzi wa kibinadamu, nao watahisi kwamba Roho Mtakatifu lazima atambuliwe, apokewe, aonyeshwe mbele ya watu, ili wapiganie utukufu wa Mungu, na wafanye kazi kila mahali katika njia ndogo na kuu za maisha, kwa ajili ya kuokoa roho za wanadamu wenzao. Mwamba pekee ulio hakika na thabiti ni Mwamba wa Milele. Ni wale tu wajengao juu ya Mwamba huu walio salama.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Vaya vanofunga zvenyama zvino, kunyange zvazvo Mwari akavapa yambiro mushoko rake uye kubudikidza nezvapupu zvoMweya wake, havangambobatani nemhuri tsvene yavakadzikinurwa. Vanotevera zvinofadza nyama, vakaderedzwa pamifungo, uye vanosemesa pamberi paMwari. Havana kumbobvira vatsveneswa nechokwadi. Havasi vagovani vehunhu hwoumwari, uye havana kumbokunda ivo pachavo nenyika pamwe chete nokuda kwayo nezvishuwo zvayo. Vanhu verudzi urwu vari mumakereke edu ose, uye somugumisiro makereke aya haana simba, anorwara pamweya, uye ava pedyo nokufa. Hakufaniri kuva neuchapupu hunotaurwa zvisina hanya zvino, asi uchapupu hwakasimba, hwakananga, hunoraira kusachena kwose, uye hunokwidziridza Jesu. Isu, sevanhu vaMwari, tinofanira kuva pamamiriro okutarira tichitarisira, tichishanda uye takamirira uye takarinda uye tichinyengetera.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Kutsungirira kwakaropafadzwa uku kwekuonekwazve kwechipiri kwaKristu kunofanira kuramba kuchiiswa pamberi pevanhu kazhinji, pamwe chete nezvokwadi dzako dzinotyisa; kutarisira kuonekwa kwava pedyo kwaIshe wedu Jesu achiuya mukubwinya kwake, kuchatungamirira munhu pakuona zvinhu zvepanyika sechisina maturo uye sechinhu chisina chinhu. Kukudzwa kwose kwenyika kana kusarudzika kwayo hazvina kukosha, nokuti mutendi wechokwadi anorarama pamusoro penyika; nhanho dzake dziri kufambira kudenga. Iye mufambi nomutorwa. Ugaro hwake ndehwokumusoro. Ari kuunganidza mwaranzi dzezuva dzekururama kwaKristu mumweya wake, kuti ave chiedza chinopfuta uye chinovhenekera murima rehunhu rakafukidza nyika. Kutenda kwakasimba zvakadini, tariro ine upenyu zvakadini, rudo runopisa zvakadini, shungu tsvene, dzakatsaurirwa kuna Mwari zvakadini, zvinoonekwa maari, uye kusiyana kwakajeka zvakadini pakati pake nenyika! ‘Naizvozvo rindai, munyengetere nguva dzose, kuti muverengerwe kuva vakafanira kupukunyuka zvinhu izvi zvose zvichaitika, uye kumira pamberi poMwanakomana womunhu.’ ‘Naizvozvo rindai, nokuti hamuzivi kuti Ishe wenyu achauya nenguva ipi.’ ‘Naizvozvo garai makagadzirirawo; nokuti Mwanakomana womunhu anouya nenguva yamusingafungi.’ “Tarirai, ndinouya sembavha. Akaropafadzwa uyo anorinda, uye anochengeta nguvo dzake.”’ Pamphlets, 38–40.

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