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# The Book of Daniel - Number Fifty-Two

Bhuku ra Danieri - Nomboro Makumi Mashanu Nezviviri

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Kuwula Chithunzi cha Ulosi Chobisika: Masomphenya a Danieli ndi Kudzuka kwa Maufumu

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Munyaya yapfuura takaratidza kuti Gabhuriyeri akapa mhedziso ye“hasha dzokupedzisira” kuti asimbise zuva ra1844, zvichibva pazvapupu zviviri. Miller ainzwisisa “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, dzakaitwa pamusoro poushe hwaJudha, asi haana kumbosvika pakuona chinangwa noukama hwerutongo rwe“nguva nomwe” pamusoro poushe hwokumusoro nohwekumaodzanyemba hwaIsraeri. Kuti akamboziva here musiyano we“hasha dzokupedzisira” mundima yegumi nepfumbamwe hazvina kujeka, kunyange zvazvo pasina mubvunzo ainzwisisa nenzira yakajairika kuti “hasha” idzodzo dzaiva “nguva nomwe.” Chiedza chehasha dzokutanga nedzokupedzisira chakazarurwa naPalmoni muna 1856, asi chakarambwa muna 1863. Asi shoko raMiller re“nguva nomwe” rakanga rakarurama, kunyange zvazvo rakanga rakaganhurirwa.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller angadai asingadai aaziva kuti nyanga duku yeRoma yechihedheni yakasimudza ikakudza chihedheni, mundima yegumi neimwe yaDanieri 8, nokuti kuna Miller, “kubvisa” kwaingoreva kungobvisa chete pazvinowanikwa zvitatu zvose muna Danieri. Kunyange zvakadaro, shoko rake rakanga richiri rechokwadi, kunyange rakanga rakaganhurirwa.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

VaMillerite vaiziva kuti “nzvimbo tsvene” iri mundima yegumi neimwe yaiva temberi yechihedheni muguta reRoma (Pantheon), asi mutauro wechiHebheru handicho chakanga chakavakirwa shoko ravo pairi. Shoko raMiller rakanga rakanangana nenguva yechiporofita. Nhoroondo umo shoko ravo rakazarurwa yakavadzivisa kuona United States soumambo hwechitanhatu hwechiporofita cheBhaibheri, asi kupfuura ipapo, yakavadzivisawo kuona upapa soumambo hwechishanu hwechiporofita cheBhaibheri.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

බලවත්වූයේ ඔවුන් ජීවත්වූ ඉතිහාසය විසින් බැවින්, ක්‍රිස්තුස්වහන්සේගේ අසන්න නැවත පැමිණීම පිළිබඳ ඔවුන් අපේක්ෂා කළ දේට අනුකූලව ඔවුහු අනාවැකි යොදාගත්හ; එසේ කරමින් ඔවුහු निरාශාවට පත් වූහ, එහෙත් ඔවුන්ගේ පණිවුඩය නිවැරදිය. පහළොවෙනි පදයෙන් විසිහත්වෙනි පදය දක්වා දෙදර්ශනයන්ගේ විවරණය ගැබ්‍රියෙල් විසින් ලබා දෙන විට, නවවෙනි පදයෙන් දොළොස්වෙනි පදය දක්වා කුඩා අඟෙහි ස්ත්‍රී-පුරුෂ ලිංග දෝලනය තුළ නිරූපිත වූ රාජ්‍යයන් පිළිබඳ විස්තීර්ණ හෙළිදරව්ව ග්‍රහණය කරගැනීමට මිලර්ගේ අවබෝධය ඔහුට අවහිර කළේය. ගැබ්‍රියෙල්ගේ විවරණය තුළ මිලරයිට්වරුන් දකින්නේ රෝමය පෘථිවීය සිව්වන සහ අවසාන රාජ්‍යයක් ලෙස පමණි.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Zvino zvakaitika, ini, iyeni ini Dhanyeri, pandakanga ndaona chiratidzo ichocho ndikatsvaka kunzwisisa zvarinoreva, tarira, pakamira pamberi pangu akanga akafanana nomunhu. Ndikanzwa inzwi romunhu pakati pemahombekombe eUrai, rakadana richiti, Gabhurieri, tsanangurira munhu uyu chiratidzo. Naizvozvo akasvika pedyo nenzvimbo yandakanga ndimire; zvino paakasvika, ndakatya ndikawira pasi nechiso changu; asi akati kwandiri, Nzwisisa, iwe mwanakomana womunhu; nokuti chiratidzo ichi ndechenguva yokuguma. Zvino paakanga achitaura neni, ndakabatwa nehope huru, chiso changu chakatarira pasi; asi akandibata akandimisa ndakati twasu. Akati, Tarira, ndichakuzivisa zvichava pakuguma kwokupedzisira kwokutsamwa; nokuti pakatarwa nguva, kuguma kuchavapo. Gondobwe rawakaona rine nyanga mbiri ndivo madzimambo eMedhia nePersia. Uye mbudzi ine mvere zhinji ndiye mambo weGirisi; uye nyanga huru iri pakati pameso ayo ndiye mambo wokutanga. Zvino iyo payakanga yatyoka, pakasimuka ina pachinzvimbo chayo, umambo huna huchasimuka kubva murudzi irworwo, asi husina simba rake. Uye munguva yokupedzisira youmambo hwavo, kana vadariki vasvika pakuzara, kuchasimuka mambo ane chiso chine utsinye, anonzwisisa zvirevo zvakadzama. Simba rake richava guru, asi kwete nesimba rake pachake; uye achaparadza zvinotyisa, achabudirira, achaita sezvaanoda, uye achaparadza vane simba navanhu vatsvene. Uye nokungwara kwakewo, achaita kuti kunyengera kubudirire muruoko rwake; achazvikudza mumoyo make, uye norugare achaparadza vazhinji; achamukawo kuzorwa noMuchinda wamachinda; asi achaputswa asina ruoko rwomunhu. Uye chiratidzo chamadekwana namangwanani, chakataurwa, ndechechokwadi; naizvozvo chivhare chiratidzo; nokuti chichava chamazuva mazhinji. Uye ini Dhanyeri ndakapererwa nesimba, ndikava ndichirwara kwamamwe mazuva; pashure ndakasimuka ndikaita basa ramambo; uye ndakashamiswa nechiratidzo ichocho, asi hakuna munhu akachinzwisisa. Dhanyeri 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Kunyange zvazvo Danieri akagamuchira chiratidzo cherwizi rweUlai (chiri zvino muchiitiko chokuzadzikiswa), munhoroondo yeBhabhironi, umambo hwokutanga hausanganisirwi muchiratidzo. Hwakanga hwasanganisirwa semusoro wendarama, neshumba muzvitsauko zviviri nezvinomwe, asi muchitsauko chechisere chimiro chechiporofita cheBhabhironi chokubviswa nokuzodzorerwa ndicho chakasimbiswa. Nebhukadhinezari akanga afananidzira ronda rinouraya roupapa paakadzingwa pakati pavanhu kwe“nguva nomwe,” saizvozvo achifananidzira makore makumi manomwe okufananidzira umo hure reTire rinokanganwika. Muna Danieri chitsauko chechisere, Bhabhironi rinokanganwikwa kubva paumambo hwechiporofita hweBhaibheri, uye chiratidzo chinotanga navaMedhia navaPezhia (gondohwe), zvichiteverwa neGirisi (mbudzi).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Umambo hwaAleksandire Mukuru hwakaparara hukava umambo huna hune simba riri pasi pane raAleksandire, sezvazvakange zvamirirwawo muchitsauko chechinomwe nembada yaiva namapapiro mana nemisoro mina. Huna hunomirira pasi rose, sezvinomiririrwa nokumusoro, kumabvazuva, kumaodzanyemba, nokumadokero. Mundima yechisere yechitsauko chechisere, kwakabuda dzimwe huna dzakakurumbira dzakananga kumhepo ina dzokudenga. Muchitsauko chechinomwe, mapapiro mana eGiriki anowirirana nemhepo ina dzechitsauko chechisere, uye misoro mina yeGiriki inowirirana nedzimwe huna dzakakurumbira. Misoro mina nedzimwe huna dzakakurumbira zvinomirira umambo huna hwakapararira umambo hwekutanga hwaAleksandire, uye mapapiro mana nemhepo ina zvinomirira nzvimbo ina dzokupatsanurwa. Kusiyanisa kwepfungwa iyi kwakakosha kuti kuonekwe, nokuti kunomirira nharo iyo vaMillerite vaiva nayo pamusoro pemanzwisisiro echinyakare evaPurotesitendi pamusoro poumambo hwechina hweRoma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Pa matafura a Habakuki, anomiririrwa nemachati evapiyona a1843 nea1850, pane mufananidzo mumwe chete usiri kuratidza kushandiswa kwechiporofita, uye une chokuita nokusiyanisa pakati pemisoro mina neane mukurumbira, pamwe chete namapapiro mana nemhepo. Mukuedza kuvanza chokwadi chokuti Roma ndiyo umambo hwechina hwechiporofita cheBhaibheri, Satani akaunza nharo pamusoro pezvinorehwa zvechokwadi kana zvenhema zvemisoro mina neane mukurumbira, uye mapapiro mana nemhepo. Satani akaita saizvozvo nokuti bhuku raDanieri rinonyatsoratidza pachena kuti mune chiratidzo chimwe chakasiyana mubhuku raDanieri chakagadza chiratidzo chacho. Chikamu cheumboo hunosimbisa chiratidzo ichocho chiri mumisoro mina neane mukurumbira, uye mapapiro mana nemhepo. MaPurotesitendi akatsigira maonero aSatani pamusoro penharo iyi, uye nharo yacho yakanga yakakosha zvikuru munhoroondo yechiMillerite zvokuti vakaisa chirevo chenharo yacho pachati. Simba rinogadza chiratidzo che“chazon” mubhuku raDanieri rinonzi “mbavha dzavanhu vako,” uye maPurotesitendi akaratidza simba iroro somumwe wavakatevedzana kwenguva refu wamadzimambo eSiria ainzi Antiochus Epiphanes, asi Miller akavaratidza seRoma.

> 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.

> Uye munguva idzodzo vazhinji vachamukira mambo wokumaodzanyemba; navapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa. Danieri 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiyokiya waiva mumwe wamadzimambo, mumutsara wamadzimambo wakabva muumwe hwoumambo huna uhwo umambo hwaAlekzanda hwakanga hwaparara hukavaihwo. Nyanga duku yaDanieri 8, ndima 9, yakatevera umambo hwaAlekzanda, uye ndima 9 inoti, kubva muumwe hwadzo, kwakabuda nyanga duku.

> 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 rimwe rawo kwakabuda runyanga ruduku, rukakura kwazvo, rwakananga kumaodzanyemba, nokumabvazuva, nokunyika inofadza. Danieri 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Nkhani yakuti kodi Roma ndi imene ikhazikitsa masomphenyawo, kapena mfumu ya ku Siriya yofooka ndiponso yosafunikira kwambiri ndi imene ikhazikitsa masomphenyawo, imaphatikizaponso nkhani yakuti kodi mphamvu ya nyanga yaying’ono inatuluka mwa imodzi ya nyanga zinayi, kapena mwa umodzi wa mphepo zinayi. Iyi si nkhani ya mkangano waukulu, pakuti mbiri ndi uneneri zikuwonekeratu kuti Roma sinali mbadwa ya ufumu wa Agiriki, koma kuti Roma inali mphamvu yatsopano. Ngati Roma inali ufumu wachinayi, pamenepo mawu akuti “chimodzi mwa izo” a pa vesi lachisanu ndi chinayi ayenera kukhala chimodzi mwa mphepo zinayi kapena mapiko anayi. Ngati anali Antiochus Epiphanes, inatuluka mu nyanga ya Siriya.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

AmaMillerite aqaphela ukuthi amandla amelwe ngokuthi “izigcwelegcwele zabantu bakini” ayeyovukela uKristu.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Uye nehurongwa hwake achabudirira kunyengera muruoko rwake; uye achazvikudza mumwoyo make, uye norugare achaparadza vazhinji; achasimukirawo kurwisa Muchinda wamachinda; asi achaputswa asina ruoko. Danieri 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“ᎤᎬᏫᏳᎯ ᎤᏂᎬᏫᏳᎯ” ᎾᏍᎩ ᏥᏌ ᎦᎶᏁᏛ ᎨᏎᏍᏗ, ᎠᏂᏲᎦᏏ ᎢᏈᏇᏁᏍ ᎦᎶᏁᏛ ᏂᏚᎵᏍᏗ ᎢᎬᏱᏱ ᎤᏕᏅᎯ ᏥᎨᏎ ᎢᎸᎯᏳ ᏧᏴᏢ, ᎾᏍᎩ ᎢᏳᏍᏗ ᎻᎵᎳᏱᏍ 1843 ᎢᏯᏕᏒᎯ ᎪᎵᎯ ᎾᏍᎩ ᎤᏂᎾᏄᎪᏫᏎᎴᎢ. ᎾᎿ ᎪᎵᎯ ᎾᏍᎩ ᎤᏂᏯᏅᎮ 164 ᎢᏳᏓᎸᏗ, ᎾᏍᎩ ᎤᏙᎯᏳᎯ ᏄᏍᏛ ᎪᎱᏍᏗ ᏗᎦᎸᏫᏍᏓᏁᎸ ᎠᏓᏅᏖᎸ ᏄᎵᏍᏔᏅ Ꮭ ᏳᎵᎭ, ᎠᏎᏃ ᎤᏩᏒᎯ ᎤᏃᏕᎾ ᎨᏎᎢ, ᎾᏍᎩ ᎬᏂᏛ ᎢᏳᏛᏁᏗ ᎤᏁᎬ ᎾᏍᎩ ᏅᎩᏍᎩ ᎠᏰᎵ ᎤᏂᎬᏫᏳᎯ ᎠᏥᏃᎮᏍᎬ ᎤᏕᎵᛏᏗ ᎻᎵᎵᎠᎴ ᏕᏂᏁᏍᎬ ᎦᏃᎯᏳᎲᏍᎩ ᎠᏂᏲᎵᏍᏔᏅᎯ ᎠᏂᎦᎸᏫᏍᏓᏁᎯ. “164” ᎢᏯᏕᏒ ᎾᎥ ᎪᎵᎯ ᎾᏍᎩ ᎠᎾᏃᏕᎮᎢ, “ᎠᏂᏲᎦᏏ ᎢᏈᏇᏁᏍ ᎤᏲᎱᏎᎢ, ᎾᏍᎩ ᎤᏙᎯᏳᎯ ᏂᎦᎥ Ꮭ ‘ᎤᏂᎬᏫᏳᎯ ᎤᏂᎬᏫᏳᎯ’ ᏱᏚᏡᏗᏍᎨᎢ, ᎤᏲᎱᏒᎯ ᏰᏃ 164 ᎢᏳᏕᏘ ᎤᎵᏍᏆᏂᎪᎲᎢ ᎤᏂᎬᏫᏳᎯ ᎤᏂᎬᏫᏳᎯ ᎠᏕᏅᎯ ᎨᏒ ᎢᎬᏱᏱ.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Nhasi VaAdventist vari kudzidzisa kuti “vapambi vavanhu vako” ndiAntiochus Epiphanes, sezvinoitawo chiPurotesitendi chakatsauka pakutenda, kunyange hazvo kufemerwa kwakanyora kuti “chati ya1843 yakatungamirirwa noruoko rwaShe uye haifaniri kuchinjwa.” VaMillerite vaiziva kuti mambo wechiso chine utsinye aiva Roma, naizvozvo havana kuzununguswa nedzidziso yaSatani inoparadza kugona kusimbisa chiratidzo che “chazon.” Bhaibheri rakajeka kuti kana pasina chiratidzo, vanhu vanoparara.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Panapo pasina chiono, vanhu vanoparara; asi unochengeta murayiro, anofara iye. Zvirevo 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Chiono chinozivikanwa naSoromoni mundima iyi ndiwo muono we“chazon,” uyo, mundima yegumi nenhatu yaDanieri 8, uri muono unoratidza chihedheni noupapapa zvichitsika-tsika pasi nzvimbo tsvene nehondo. Kune vaMillerite, masimba maviri iwayo anoparadza aimiririra umambo hwechina hwechiporofita cheBhaibheri, uye pasina kuziva umambo hwechina hweRoma (makororo avanhu vako), vangadai vasina kukwanisa kusimbisa muono. “Makororo avanhu vako” ari mundima yegumi nechina yaDanieri 11, aifanira kusimuka achipikisa mambo wokumaodzanyemba, azvikudze, asimbise muono, uye awire pasi. Roma yakazadzisa chimwe nechimwe chezviratidzo izvozvo.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Mu chikamu chechinomwe, umambo hwechina hunonyatsotsanangurwa sechihombe “chasiyana” nehumambo hwakahutanga kuripfuura.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Shure kwaizvozvi ndakaona muzviratidzo zvousiku, uye tarirai, chikara chechina, chinotyisa nechokutyisa kwazvo, uye chine simba guru zvikuru; uye chakanga chine meno makuru esimbi: chakadya, chikapwanya kuita zvidimbu, chikatsika zvakasara netsoka dzacho: uye chakanga chakasiyana nezvikara zvose zvakanga zviri pamberi pacho; uye chakanga chine nyanga gumi…. Ipapo ndakada kuziva chokwadi pamusoro pechikara chechina, chakanga chakasiyana nezvimwe zvose, chinotyisa kwazvo, chine meno esimbi, nezvipikiri zvendarira; icho chakadya, chikapwanya kuita zvidimbu, chikatsika zvakasara netsoka dzacho; Uye pamusoro penyanga gumi dzakanga dziri mumusoro wacho, uye pamusoro peimwe yakazouya, yakaita kuti nhatu dziwire pasi pamberi payo; iyo nyanga yakanga ina maziso, nomuromo waitaura zvinhu zvikuru kwazvo, uye chiso chayo chaipfuura shamwari dzayo pakuzvikudza. Danieri 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Humambo hwechina hwaDhanieri chitsauko 7 hwakaziviswa kaviri sechinhu chaiva “chakasiyana” nehumambo hwakahutangira. Kana “nyanga duku” yendima 9 yakanga iri kungova kuenderera mberi kwenyanga yeSiria (Antiochus Epiphanes), ingadai isina kunge yakasiyana. Zvikara zvakapfuura Roma muchitsauko 7 zvaiva shumba, bere, nembada, zvose zviri mhuka dzinowanikwa chaizvo muzvisikwa; asi pakasvika pachikara chechina chaiva nameno esimbi nezvipikiri zvendarira, Dhanieri akanga asingazivi mhuka ipi neipi yezvisikwa yaigona kumirira chikara chinotyisa chaiparadza nokumedza. Chaiva chakasiyana (diverse). “Nyanga duku” yendima 9 yakabuda kubva kune imwe yenzvimbo dzaimiririrwa nemhepo ina namapapiro, kwete kubva kune imwe yenyanga kana kune vane mukurumbira.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Mubhuku raDanieri chitsauko 8, rinoti “panguva yokupedzisira youmambo hwavo, apo vadariki vachinge vasvika pakuzara, mambo ane chiso chinotyisa, anonzwisisa zvirevo zvine rima, achasimuka.” Mu“nguva yokupedzisira youmambo hwavo” (Girisi, yakanga yaparara ikava umambo huna), munguva iyo “vadariki vachinge vasvika pakuzara,” mambo mutsva aizosimuka.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Lizwe rinhi na rihi rakapinda pachikuva chezviitiko rakabvumirwa kutora nzvimbo yarwo panyika, kuti zvizivikanwe kana raizoita zvinangwa zveMurindi neMutsvene. Chiporofita chakatevedza kumuka nokufambira mberi kwehumambo hukuru hwenyika—Bhabhironi, Medho nePezhiya, Girisi, neRoma. Pane rimwe nerimwe rawo, sezvakangoitawo pamarudzi ane simba shoma, nhoroondo yakazvidzokorora. Rimwe nerimwe rakava nenguva yarwo yokuedzwa; rimwe nerimwe rakakundikana, kubwinya kwaro kukasvava, simba raro rikabva.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Panguva yokuguma (“nguva yokupedzisira”) yeumambo hweGirisi, apo mukombe wenguva yavo yokuedzwa wakanga wazadzwa (“kana vadariki vasvika pakuzara”), “mambo ane chiso chinotyisa” aizomuka. Mambo iyeye aizonzwisisa “zvirevo zvakasviba,” nokuti aizotaura mutauro wakasiyana zvachose neChiHebheru chevaJudha kana ChiGiriki cheumambo hwakanga hwapfuura, nokuti aizotaura ChiRatini. Umambo ihwohwo hwakanga hwazivikanwa naMozisi sorudzi rwaizounza kukombwa kwamakore a66 kusvika 70 AD, apo, pakati pezvimwe zvinhu, nzara yakanga yakaipisisa zvokuti vaJudha vakadya vana vavo vamene kuti vararame.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Nokuti iwe usina kushumira Jehovha Mwari wako nomufaro, uye nomwoyo unofara, pamusana peuwandu hwezvinhu zvose; naizvozvo uchashumira vavengi vako vachatumirwa naJehovha kuzorwa newe, munzara, munyota, mukushama, nokushayiwa zvinhu zvose; uye iye achaisa joko resimbi pamutsipa pako, kusvikira akuparadza. Jehovha achauyisa rudzi kuzorwa newe ruchibva kure, kubva kumigumo yenyika, ruchimhanya nokukurumidza sokubhururuka kunoita gondo; rudzi rune rurimi rwauchasaziva; rudzi rune chiso chinotyisa, rusingazoremekedzi mutana, kana kuitira nyasha muduku; uye ruchadya zvibereko zvemombe dzako nezvibereko zvenyika yako, kusvikira waparadzwa; uye harungakusiyiri zviyo, kana waini, kana mafuta, kana kuwanda kwemombe dzako, kana mapoka amakwai ako, kusvikira rakaparadza. Uye ruchakukomba pamasuo ako ose, kusvikira masvingo ako akakwirira akasimbiswa awira pasi, awaivimba nawo munyika yako yose; uye ruchakukomba pamasuo ako ose munyika yako yose, yawakapiwa naJehovha Mwari wako. Uye uchadya zvibereko zvomuviri wako, nyama yavanakomana vako nevanasikana vako, vawakapiwa naJehovha Mwari wako, panguva yokukombwa nokumanikidzwa, zvauchamanikidzirwa nazvo navavengi vako. Dheuteronomio 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Muna Dhanieri chitsauko chechipiri, ushe hwechina hwakafananidzirwa ne“simbi,” uye Mozisi akazivisa “rudzi,” rwaizoisa “joko resimbi” pamusoro pavaJudha. “Rudzi” urwu “rwaizoparadza” vaJudha, uye rwaizova rwunomhanya segondo, iro gondo riri chiratidzo cheRoma. Rwaizova “rudzi” “rune rurimi rwausingazonzwisisi,” nokuti mutauro warwo waizova “zvirevo zvakasviba” kuvaJudha. Rwaizova “rudzi rune chiso chinotyisa,” sezvinotsanangurwa muna Dhanieri chitsauko chechisere se“mambo ane chiso chinotyisa.” Uye mukati me“kukombwa” kweJerusarema vaJudha vakadya “vanakomana nevanasikana” vavo.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

UMiller waqaphela iRoma lobuhedeni njengamandla ayebikezelwe nguMose, nanjengombuso wesine “wensimbi” kaDaniyeli ezimbili, futhi njengaleso “sizwe” esasikhuluma isiLatini, hhayi isiHebheru noma isiGreki. UMiller akazange enze mehluko phakathi kombuso wesine nowesihlanu wesiprofetho seBhayibheli, ngoba kuye yomibili yayimane nje iyiRoma. Ngakho-ke, emva kokuba iRoma lobuhedeni limile evesini lamashumi amabili nantathu, wayengeke abone umehluko ovezwa evesini lamashumi amabili nane. Embonweni uphondo oluncane lwaluguquguquka lusuka kowesilisa luye kowesifazane, bese lubuyela kowesilisa, luphinde luye kowesifazane emavesini ayisishiyagalolunye kuya kweleshumi nambili, futhi ivesi lamashumi amabili nantathu lichaza izimpawu zesiprofetho zeRoma lobuhedeni; ukuhumusha kukaGabriyeli evesini lamashumi amabili nane kushintsha kuye eRoma lowesifazane. Amandla asevesini lamashumi amabili nane kwakufanele abe “namandla amakhulu,” “kodwa kungabi ngamandla akhe siqu: uyakuchitha ngendlela emangalisayo, aphumelele, enze, achithe abanamandla nabantu abangcwele.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Roma ya Upapa ilipaswa kupewa nguvu za kijeshi za Roma ya kipagani, nayo ingewaharibu watu wa Mungu kwa muda wa miaka elfu moja mia mbili sitini, kuanzia mwaka 538 hadi 1798. Ingeharibu “kwa ajabu,” kwa maana ndicho mnyama ambaye ulimwengu wote “humstaajabia,” nayo ndiyo iliyokuwa mamlaka ambayo “ingetenda na kufanikiwa” mpaka ghadhabu ya kwanza iliyokuwa “imeamriwa” ikamilike mwaka 1798 ilipotimizwa.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Zvino mundima makumi maviri neshanu Gabhurieri anotevera kuchinjachinja kwakanga kwatovambwa mumavhesi aainge achidudzira kuna Dhanieri, uye zvakare anotaurira Roma yechihedheni, iyo kubudikidza nerumwe rudzi rwe“zano,” yakaunganidza humambo hwayo, sezvinopupurirwa nevanyori venhoroondo vose. “Hunyengeri” hweRoma yechihedheni hwaiva hwekukurudzira marudzi kuti abatane nehumambo hwayo hwaikura, uye yakashandisa chivimbiso cherugare nebudiriro pakuvaka humambo, kusiyana nehumambo hwakapfuura hwaingovakwa chete nesimba rehondo. Roma yechihedheni yaifanirawo “kumukira Muchinda wamachinda,” sezvayakaita payakaisa Kristu pamuchinjikwa weKarivhari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Ipapo Gabriel anobva ataura pamusoro pezviono zviviri zvaakanga achidudzira kuna Danieri, nokusimbisa kuti chiono che“mareh” chekuonekwa (mazuva ane zviuru zviviri namazana matatu) chakanga chiri chechokwadi, uye kuti chiono che“chazon” chokutsikirirwa pasi kwenzvimbo tsvene nehondo neRoma yechihedheni neRoma yepapa chaifanira “kuvharwa (kuiswa chisimbiso),” “kwamazuva mazhinji” (kusvikira panguva yokuguma muna 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

តាំងពីនោះមក ដានីយ៉ែលបានឈឺអស់មួយរយៈពេល ហើយបន្ទាប់មកបានត្រឡប់ទៅបំពេញការងារវិញ ប៉ុន្តែគាត់នៅតែមិនយល់អំពីនិមិត្ត «mareh» គឺជានិមិត្តដែលកាប្រ៊ីយែលត្រូវបានបង្គាប់ឲ្យធ្វើឲ្យគាត់យល់។ ដោយហេតុនោះ កាប្រ៊ីយែលនឹងត្រឡប់មកវិញនៅជំពូកទីប្រាំបួន ដើម្បីបញ្ចប់កិច្ចការរបស់ខ្លួនក្នុងការធ្វើឲ្យដានីយ៉ែលយល់អំពីនិមិត្ត «mareh»។

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Muna Dhanieri chitsauko chipfumbamwe, Dhanieri akanga achidzidza Shoko rechiporofita uye akasvika pakunzwisisa kubudikidza nezvakanyorwa naMozisi naJeremia. Jeremia akanga aratidza kuti hutapwa hwaaiva mahuri hwaizogara makore makumi manomwe.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Uye nyika iyi yose ichava dongo nechinhu chinokatyamadza; uye ndudzi idzi dzichashandira mambo weBhabhironi makore makumi manomwe. Zvino zvichaitika, kana makore makumi manomwe apera, kuti ndicharova mambo weBhabhironi norudzi irworwo, ndizvo zvinotaura Jehovha, nokuda kwezvakaipa zvavo, nenyika yavaKaradhea; uye ndichaiita matongo asingaperi. Jeremia 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Mukubwirana na Mose, ubunyage mu gihugu c’umwansi bwari kuzobangikanywa n’igihe igihugu cozoronkerako kwiruhukira amasabato yaco.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Ndzi ta endla leswaku tiko ri va rhumbi; kutani valala va n’wina lava tshamaka eka rona va ta hlamala hikwalaho ka rona. Ndzi ta n’wi hangalasa exikarhi ka matiko, ndzi tlhela ndzi humesa banga ndzi mi landzelela; kutani tiko ra n’wina ri ta va rhumbi, ni miti ya n’wina yi ta onhaka. Kutani tiko ri ta tsakela tisabata ta rona, loko ntsena ri ha ri rhumbi, n’wina mi ri etikweni ra valala va n’wina; hi nkarhi wolowo tiko ri ta wisa, ri tsakela tisabata ta rona. Loko ntsena ri ha ri rhumbi, ri ta wisa; hikuva a ri wisanga hi nkarhi wa tisabata ta n’wina, loko mi ha tshama eka rona. Levhitika 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Danieri akanzwisisa kubva kuShoko raMwari rechiporofita, pamusoro pezvapupu zviviri, kuti vanhu Vake vakanga vaparadzirwa munyika yomuvengi, panguva iyo nyika yaizofarira masabata ayo. Akanzwisisa izvo munyori weMakoronike akanzwisisa pamusoro pemakore makumi manomwe aJeremia.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Uye avo vakanga vapunyuka pamunondo akavatapa akaenda navo Bhabhironi; vakava varanda vake navanakomana vake kusvikira ushe hweumambo hwePeresia hwatonga; kuti shoko raJehovha rakataurwa nomuromo waJeremia rizadziswe, kusvikira nyika yanakidzwa nemaSabata ayo; nokuti nguva yose yayakanga iri dongo yakachengeta Sabata, kuti kuzadziswe makore ana makumi manomwe. Zvino mugore rokutanga raKoreshi mambo wePeresia, kuti shoko raJehovha rakataurwa nomuromo waJeremia rizadziswe, Jehovha akamutsa mweya waKoreshi mambo wePeresia, zvokuti akaparidza munyika yake yose, akazvinyorawo, achiti, Zvanzi naKoreshi mambo wePeresia, Umambo hwose hwenyika ndakahupiwa naJehovha Mwari wokudenga; uye iye akandiraira kuti ndimuvakire imba paJerusarema, riri muJudha. Ndianiko ariko pakati penyu, wavanhu vake vose? Jehovha Mwari wake ngaave naye, akwire hake. 2 Makoronike 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Danieri akazwisisa kuti makore makumi manomwe okupararira munyika yomuvengi, sezvaitwa nyika ichifarira masabata ayo, sezvakataurwa naJeremia, akanga akavakirwa pachituko che“kanomwe” chiri muna Revhitiko makumi maviri nenhanhatu; uye mukuteerera kunzwisisa ikoko, akazadzisa mushonga wakarairwa wakapiwa ipapo nokuda kwaavo vanozomuka pakupedzisira vachiziva mamiriro avo okupararira.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Uye kuna avo venyu vachasara vari vapenyu ndichatumira kupera simba mumwoyo yavo munyika dzavavengi vavo; uye kurira kweshizha rinodedera kuchavadzinganisa; uye vachamhanya, sokutiza kwavanoita munondo; uye vachawa pasina anovatevera. Uye vachawirana mumwe pamusoro pomumwe, sokunge vari pamberi pomunondo, pasina anovatevera; uye hamungavi nesimba rokumira pamberi pavavengi venyu. Uye muchaparara pakati pavahedheni, uye nyika yavavengi venyu ichakupedzai. Uye avo vachange vasara venyu vachapera simba muzvivi zvavo munyika dzavavengi venyu; uyezve vachapera simba pamwe chete navo muzvivi zvamadzibaba avo. Kana vakareurura zvivi zvavo, nezvivi zvamadzibaba avo, pamwe nokudarika kwavo kwavakandidarika nako, uye kutiwo vakafamba vachindipikisa; uye kuti neniwo ndakafamba ndichivapikisa, ndikavapinza munyika yavavengi vavo; kana zvino mwoyo yavo isina kudzingiswa ikanininipiswa, uye ivo vobva vagamuchira chirango chezvivi zvavo; ipapo ndicharangarira sungano yangu naJakobho, uyezve sungano yangu naIsaka, uyezve sungano yangu naAbhurahama ndichairangarira; uye ndicharangarira nyika. Nyika ichasiyiwawo navo, uye ichafarikanya masabata ayo, ichiri dongo pasina ivo; uye ivo vachagamuchira chirango chezvivi zvavo; nokuti, zvirokwazvo nokuti vakazvidza zvandakatonga, uye nokuti mweya yavo yakasema mitemo yangu. Asi kunyange zvakadaro zvose, pavanenge vari munyika yavavengi vavo, handingavarasi, kana kuvasema, kuti ndivaparadze chose, nokutyora sungano yangu navo; nokuti ndini Jehovha Mwari wavo. Asi nokuda kwavo ndicharangarira sungano yamadzibaba avo, vandakabudisa panyika yeIjipiti pamberi pavahedheni, kuti ndive Mwari wavo; ndini Jehovha. Iyi ndiyo mitemo, nezvakatongwa, nemirairo, iyo Jehovha akaisa pakati pake navana vaIsraeri paGomo reSinai noruoko rwaMozisi. Revhitiko 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Munyengetero waDanieri muchitsauko 9 unotaurira pachena chinhu chimwe nechimwe chiri mugadziriro yezano kune avo vanozviwana vakapararira munyika yomuvengi. Munyengetero iwoyo unofanira kuwiriraniswa nemunyengetero wake uri muchitsauko 2, nokuti pamwe chete inomirira munyengetero waavo vari muna Zvakazarurwa chitsauko 11, vakanga vakafa mumigwagwa yeguta guru iro reSodhoma neIjipiti, avo vanowana kuti naivowo vakanga vapararira. Danieri paanopedzisa munyengetero wake, Gabrieri anodzoka kuzopedzisa basa rokutsanangura chiratidzo che“mareh,” sezvinongoitawo Mweya Mutsvene achida kuzadzisa kune zvapupu zviviri zvaZvakazarurwa chitsauko 11.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Neni nilipokuwa nikisema, na kusali, na kuungama dhambi yangu na dhambi ya watu wangu Israeli, na kupeleka dua yangu mbele za Bwana, Mungu wangu, kwa ajili ya mlima mtakatifu wa Mungu wangu; naam, nilipokuwa nikisema katika sala, yule mtu Gabrieli, ambaye nilikuwa nimemwona katika maono hapo mwanzo, akija kwa kuruka kwa haraka, aliniguza karibu na wakati wa sadaka ya jioni. Akanifahamisha, akasema nami, na kunena, Ee Danieli, sasa nimetoka nje ili kukupa ustadi na ufahamu. Danieli 9:20–22.

We will continue this study in the next article.

Ticharamba nefundiso iyi munyaya inotevera.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Pasina nguva pfupi Bhabhironi risati rawa, Danieri paakanga achifungisisa pamusoro pezviporofita izvi uye achitsvaka kuna Mwari kuti anzwisise nguva, akapiwa nhevedzano yezviratidzo pamusoro pokusimuka nokuwa kwoumambo. Pachiratidzo chokutanga, sezvazvakanyorwa muchitsauko chechinomwe chebhuku raDanieri, dudziro yakapiwa; kunyange zvakadaro, hazvina kujekeswa zvose kumuporofita. ‘Kufungisisa kwangu kwakanditambudza kwazvo,’ akanyora pamusoro pechakaitika kwaari panguva iyoyo, ‘uye chiso changu chakashanduka mandiri; asi ndakachengeta nyaya iyi mumwoyo mangu.’ Danieri 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Ubwinshi bw’umucyo bwarushijeho gutangirwa mu bindi byahishuwe ku byerekeye ibizaba mu gihe kizaza; kandi ubwo icyo cyerekwa cyasozwaga ni bwo Daniyeli yumvise ‘umwe wera avuga, undi na we wera abaza uwo wera wavugaga ati: Ibyo byerekwa bizageza he?’ Daniyeli 8:13. Igisubizo yatanzweho, ngo: ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahumanurwe’ (umurongo wa 14), cyamuteje urujijo rukomeye. Yashatse n’umutima wose kumenya icyo icyo cyerekwa gisobanura. Ntiyashoboraga gusobanukirwa isano iri hagati y’imyaka mirongo irindwi y’ubunyage, nk’uko yari yarahanuwe na Yeremiya, n’iyo minsi ibihumbi bibiri na magana atatu yumvise mu iyerekwa intumwa yo mu ijuru itangaza ko izabanza gushira mbere y’uko ubuturo bwera bw’Imana buhumanurwa. Marayika Gaburiyeli yamuhaye ubusobanuro butuzuye; nyamara umuhanuzi amaze kumva amagambo ngo: ‘Ibyo byerekwa … bizaba ari ibya nyuma y’iminsi myinshi,’ yikubita hasi aracika intege. Yanditse ku byamubayeho ati: ‘Nuko jyewe Daniyeli ndacika intege, ngaragurika iminsi runaka; hanyuma ndahaguruka nkora umurimo w’umwami; kandi natangajwe n’ibyo byerekwa, ariko nta wabishoboye kubisobanukirwa.’ Imirongo ya 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> Achiine mutoro nokuda kwa Isiraeri, Danieri akadzokorora kudzidza zviporofita zvaJeremia. Zvaiva pachena kwazvo—zvakajeka zvikuru zvokuti, nezvipupuriro izvi zvakanyorwa mumabhuku, akanzwisisa “uwandu hwamakore, pamusoro pawo shoko raJehovha rakasvika kuna Jeremia muporofita, kuti Aizadzisa makore makumi manomwe pakuitwa dongo kweJerusarema.” Danieri 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Ne kutenda kwakavakirwa pashoko rechokwadi rouprofita, Danieri akakumbira kuna Ishe kuti zvipikirwa izvi zvizadzikiswe nokukurumidza. Akakumbira kuti kukudzwa kwaMwari kuchengetedzwe. Mukukumbira kwake akazvibatanidza zvizere navaya vakanga vakundikana kusvika pachinangwa chaMwari, achireurura zvivi zvavo sokunge ndezvake.” Prophets and Kings, 553, 554.

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