Article

# The Book of Daniel - Number Sixty

Bhuku ra Danieri - Nomboro Makumi Matanhatu

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Umthandazo KaDaniyeli Nemfihlo Yombuso Wesishiyagalombili: Isambulo Sezinsuku Zokugcina

Author

Jeff Pippenger

Published

January 24, 2024

Formats

PDF
Word
Song MP3

In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

Mu zvitsauko gumi nenomwe negumi nesere zvaZvakazarurwa, mutumwa anounza kuna Johane chiratidzo chekutongwa kweupapa. Mukurondedzerwa kwekutongwa kwaro kwekupedzisira, umambo hunotaurwa muuprofita hweBhaibheri hunomiririrwa.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Heano ndipo pane njere dzine uchenjeri. Misoro minomwe ndiyo makomo manomwe, agere pamusoro pawo mukadzi. Uye varipo madzimambo manomwe: vashanu vakawa, umwe uripo, uye umwewo haasati auya; uye kana achinge auya, anofanira kuramba ari kwenguva pfupi. Uye chikara chakanga chiripo, chisisipo, ndichowo rechisere, uye ndechevaya vanomwe, uye chinoenda kukuparadzwa. Zvakazarurwa 17:9–11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Johane akanga aendeswa pamweya kuna 1798, kwaanodzidziswa kuti misoro minomwe pachikara chakatakura mukadzi weupapa yakanga iri madzimambo manomwe. Mambo humambo, uye humambo zvakare musoro muuporofita hweBhaibheri. Muna 1798, humambo hushanu hwakanga hwawa uye humwe hwakanga huchitonga panguva iyoyo. Humambo hwechinomwe hwakanga huchiri munguva yaizouya, uye hwakanga huchimiririrwa nemadzimambo gumi. Zvino Johane akaudzwa kuti humambo hwechisere hwaiva chikara cheupapa, chakanga chiri chemune vanomwe. Upapa hwakanga huri humambo hwechishanu, uye hwakanga hwarohwa ronda rinouraya; saka kana ronda raro rinouraya raporeswa, ipapo rinova musoro wechisere uri wemune vanomwe.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

Muna Dhanieri chitsauko 2 umambo huna hwokutanga ndiBhabhironi, Medhia nePezhiya, Girisi, neRoma. Umambo uhwo huna chaihwo hunomiririrawo umambo huna hwomweya, uye pamwe chete hunozivisa madzimambo masere, kana kuti misoro, yaZvakazarurwa chitsauko 17, nokuti Jesu nguva dzose anoratidza kuguma kwechinhu nokutanga kwechinhu. Dhanieri chitsauko 2 ndiko kutanga kutaurwa kwoumambo hwechiporofita cheBhaibheri, uye Zvakazarurwa chitsauko 17 ndiko kwekupedzisira, naizvozvo zvinofanira kuwirirana, nokuti Mwari haatongochinji.

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

Usheha wa tano uliokuwa umeanguka mwaka 1798 ulikuwa Babeli wa kiroho, upapa. Ufalme wa sita uliokuwa madarakani mwaka 1798 ulikuwa ufalme wenye pembe mbili, ambao ulikuwa umefananishwa na ufalme wenye pembe mbili wa Wamedi na Waajemi. Ufalme wa saba, unaojumuisha wafalme kumi, ambao mwaka 1798 ulikuwa haujaja bado, ni serikali ya dunia moja, ambayo ilikuwa imefananishwa na Ugiriki, serikali ya dunia moja ya Aleksanda Mkuu. Kichwa cha nane, kilichokuwa miongoni mwa wale saba, kilikuwa ufalme wa tano uliopata jeraha la mauti, lakini ukapata uhai tena wakati jeraha la mauti lilipoponywa.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Kutongwa kwehure guru kunoitika mu“awa” yedambudziko remutemo weSvondo, ndiko kuti, nguva inotanga nemutemo weSvondo muUnited States uye inopfuurira munhoroondo kusvikira nguva yokuedzwa kwavanhu yapera. Mu“awa” iyoyo, iyo muna Danieri inoratidzwa se“mazuva amadzimambo awa,” Mwari achamisa umambo Hwake. Mu“awa” iyoyo mvura yokupedzisira iri kudururwa.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Mvura yokupedzisira iri kuuya pamusoro paavo vakachena—ipapo vose vachaiigamuchira sezvayaimboitwa kare.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “ആ നാല് ദൂതന്മാർ പിടി വിട്ടുകളയുമ്പോൾ, ക്രിസ്തു തന്റെ രാജ്യം സ്ഥാപിക്കും. കഴിയുന്നത്ര എല്ലാം ചെയ്യുന്നവരെ ഒഴികെ മറ്റാരും അന്ത്യമഴ പ്രാപിക്കയില്ല.” Spalding and Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

Ukuthululwa kwemvula yangemuva kuyinqubo eqhubekela phambili, ngokuba kuhambisana nokwahlulela, futhi ukwahlulela kuyinqubo eqhubekela phambili. AmaMillerite aqonda ukuthi ayephila ezinyaweni zesithombe esikuDaniyeli isahluko sesibili. Akholelwa ukuthi iRoma yayingumbuso wokugcina wasemhlabeni, futhi ayelungile, kodwa ayenokulinganiselwa ekuqondeni kwawo.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

“අෙමෙ රජවරුන්ගේ දවස්වලදී” යන්න රෝම රාජ්‍යයේ ඉතිහාසය තුළ සිදුවන්නේය; එහෙත් එය හෙදෙන රෝමයේ හෝ පාප් රෝමයේ ඉතිහාසය නොව, නූතන රෝමයේ ඉතිහාසයයි. මිලෙරයිට්වරු හෙදෙන රෝමය හා පාප් රෝමය එකම රාජ්‍යයක් ලෙස අදාළ කරගෙන, එසේ කිරීමේදී, යූදාහි අවසාන රජු වූ සෙදෙකියා පිළිබඳ එසකියෙල් පොතේ ඇති පාඨයක් තමන්ගේ අවබෝධය තහවුරු කිරීමට භාවිත කළහ.

> And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

> සහ නුඹ, අපවිත්‍ර දුෂ්ට ඉශ්‍රායෙල් අධිපතියාණෙනි, නුඹේ දවස පැමිණ ඇත, අයුක්තිය අවසානයට පැමිණෙන කාලයේදීය. ස්වාමීන්වහන්සේ වූ දෙවියන්වහන්සේ මෙසේ කියනසේක: මුදුණු පැළඳුම ඉවත් කර, කිරුළ ගලවා දමන්න. මෙය යථාවත් නොසිටින්නේය. පහත් තැනැත්තා උසස් කරනු ලැබේවා, උසස් තැනැත්තා පහත් කරනු ලැබේවා. මම එය පෙරළන්නෙමි, පෙරළන්නෙමි, පෙරළන්නෙමි; ඔහුගේ අයිතිය වූ තැනැත්තා පැමිණෙන තුරු එය තවත් නොතිබෙන්නේය; මම එය ඔහුට දෙන්නෙමි. එසකියෙල් 21:25–27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Kubva kuna Zedekiya kwaizova noumambo hutatu hwaizo“pidigurwa,” izvo zvaizotungamirira kuna Kristu, uyo “ane kodzero yacho,” yokutonga. Bhabhironi, Medhia nePezhiya, pamwe neGirisi, zvose zvaizokundwa kusvikira paumambo hweRoma; uye mukati menhoroondo youmambo ihwohwo hwechina, Kristu aizouya achigadza umambo. Akaita chaizvo chinhu ichocho.

> “Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

> “Pakati pa amene mofulumira anali kutsogolera mtunduwo ku chiwonongeko, woyamba anali Zedekiya, mfumu yawo. Iye anasiya kotheratu malangizo a Yehova monga anaperekedwa kudzera mwa aneneri; anayiwala ngongole ya chiyamiko imene anali nayo kwa Nebukadinezara; anaphwanya lumbiro lake lolemera la kukhulupirika limene analichita m’dzina la Yehova Mulungu wa Israyeli. Motero mfumu ya Yuda inawukira aneneri, wowachitira zabwino wake, ndi Mulungu wake. M’kudzikuza kwa nzeru zake yekha anatembenukira kukafuna chithandizo kwa mdani wakale wa kupambana kwa Israyeli, “kutuma akazembe ake ku Igupto, kuti ampatse akavalo ndi anthu ambiri.”

> “‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

> “‘Ko agiye agashobora gutsinda?’ ni ko Uwiteka yabajije ku by’uwo wari waragambaniye atyo mu buryo bubi cyane icyizere cyose cyera; ‘mbese ukora bene ibyo azacika? Cyangwa azica isezerano, hanyuma arokoke? Nk’uko ndiho, ni ko Umwami Uwiteka avuga, rwose azapfira aho umwami wamugize umwami atuye, uwo yasuzuguye indahiro ye kandi akica isezerano rye; koko azapfana na we hagati i Babuloni. Kandi Farawo, n’ingabo ze zikomeye n’ikivunge cye kinini, ntibizamugirira umumaro mu ntambara: … kuko yasuzuguye indahiro aciye isezerano, dore yari yatanze ukuboko kwe, kandi yakoze ibyo byose, ntazacika.’ Ezekiyeli 17:15–18.”

> “To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

> Kumuchinda ‘mukalonga waonaika, wabiipa,’ lyafika izuba lya kulandwa kwakumalilila. ‘Pangulula ekilongoti,’ efyo Yehova alandile, ‘no kufumyapo ikoti ya bufumu.’ Kano fye Kristu Umwine akamika ubwami Bwakwe, Yuda tali no kusuminishiwa kabili ukuba ne mfumu. ‘Nkaonaula, nkaonaula, nkaonaula, bwena,’ eco cali cilamulo ca buLesa pa cipuna ca bufumu ca ng’anda yakwe Davidi; ‘kabili tabwakabe nakabili, ukufikila Aise uyo bwakwata insambu yakwe; kabili nkabumupa kuli Wene.’ Ezekieli 21:25–27.” Abena Cishinka ne Mfumu, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

Miller o vha o lugile, fhedzi u pfesesa hawe ho vha hu na mikano; ngauri muvhuso we Kristo a u vhumba musi a tshi tshimbila vhukati ha vhathu, a wo ngo vha muvhuso wa u fhedzisela wa kha ḽifhasi. Ho vha hu tshi kha ḓo vha na mahosi maṋa nga murahu ha muvhuso wa Roma ya vhupfiwa. Naho zwo ralo, Kristo o vhumba zwa vhukuma muvhuso wa “pfunzo” kha tshifhambano, fhedzi uwo muvhuso a wo ngo vhumiwa maḓuvhani a mahosi a fumi a Nzumbululo ya fumisumbe, nahone a wo ngo vhumiwa nga tshifhinga tsha mvula ya mafheleloni. Muvhuso une Kristo a u vhumba maḓuvhani a vhufhelo ndi muvhuso wawe wa “vhugala.” Sister White u amba nga u livhanya nga ha uyu mivhuso yoṱhe mivhili.

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

VaMillerite vainzwisisa kuti Kristu akagadza humambo mukati menhoroondo youmambo hwechina, uye vaiva vakarurama, asi kunzwisisa kwavo kwakanga kwakaganhurirwa. Munhoroondo youmambo hwechina, Kristu akamisa humambo hwe“nyasha,” uye munhoroondo youmambo hwechisere, akamisa humambo hwake hwe“kubwinya.” Munhoroondo yaakagadzira humambo hwe“nyasha,” Mweya Mutsvene akadururwa paPentekosti. Pentekosti inofananidzira kudururwa kwemvura yokupedzisira, munhoroondo yaanomisa humambo hwake hwe“kubwinya.”

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Mharidzo yePentekosti yakanga iri mharidzo yerumuko chaihwo rwaKristu. Mharidzo yemvura yokupedzisira, kanenge muchikamu, imharidzo yerumuko rwokufananidzira runomiririrwa nechirahwe chouprofita chokuti wechisere anobva kune vanomwe, icho chinozadzikiswa muchikara, uyewo nenyanga mbiri dzechikara chenyika. Humambo hwechina nohwechisere ndihwo umo Kristu anosimbisa humambo Hwake.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> “Chiziviso chakanga chaitwa navadzidzi muzita raShe chakanga chakarurama pachinhu chiri chose, uye zviitiko zvachainongedzera zvainge zvava kutomboitika panguva iyoyo. ‘Nguva yazadzika, ushe hwaMwari hwaswedera pedyo,’ ndiwo wakanga uri mharidzo yavo. Pakupera kwe‘nguva’—masvondo makumi matanhatu nepfumbamwe aDanieri 9, aifanira kusvika kuna Mesiya, ‘Akazodzwa’—Kristu akanga agamuchira kuzodzwa noMweya mushure mekubhabhatidzwa kwake naJohane muJorodhani. Uye ‘ushe hwaMwari’ hwavakanga vataura kuti hwaswedera pedyo hwakasimbiswa norufu rwaKristu. Ushe uhwu hahuna kuva, sezvavakanga vadzidziswa kutenda, umambo hwapanyika. Uye hahuna kuva ihwohwo ushe huchauya, husingafi, huchamiswa apo ‘ushe, nesimba rokutonga, nokukura kwoushe pasi pedenga rose, zvichapiwa kuvanhu vatsvene voWokumusorosoro;’ ihwohwo ushe husingaperi, umo ‘masimba ose okutonga achamushandira nokumuteerera.’ Danieri 7:27. Sezvarinoshandiswa muBhaibheri, chirevo chokuti ‘ushe hwaMwari’ chinoshandiswa kureva zvose ushe hwenyasha noushe hwekubwinya. Ushe hwenyasha hunoratidzwa naPauro muTsamba kuvaHebheru. Mushure mokunongedzera kuna Kristu, murevereri ane tsitsi uyo ‘anobatwa nokunzwa utera hwedu,’ muapostora anoti: ‘Naizvozvo ngatiswederei nechivimbo pachigaro choushe chenyasha, kuti tigamuchire ngoni, tiwane nyasha.’ VaHebheru 4:15, 16. Chigaro choushe chenyasha chinomirira ushe hwenyasha; nokuti kuvapo kwechigaro choushe kunoreva kuvapo kwoushe. Mumifananidzo yake mizhinji Kristu anoshandisa chirevo chokuti ‘ushe hwokudenga’ kureva basa renyasha dzaMwari pamwoyo yavanhu.”

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Naizvozvo chigaro choushe chekubwinya chinomirira ushe hwekubwinya; uye ushe uhwu hunotaurwa mumashoko oMuponesi achiti: ‘Kana Mwanakomana womunhu achiuya mukubwinya Kwake, navatumwa vose vatsvene vainaye, ipapo uchagara pachigaro choushe chokubwinya Kwake; uye pamberi Pake marudzi ose achaunganidzwa.’ Mateo 25:31, 32. Ushe uhwu huchiri mberi munguva inouya. Hahuzogadzwi kusvikira pakudzoka kwechipiri kwaKristu.”

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

> “ਮਨੁੱਖ ਦੇ ਪਤਨ ਹੋਣ ਦੇ ਤੁਰੰਤ ਬਾਅਦ ਹੀ ਕਿਰਪਾ ਦਾ ਰਾਜ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ, ਜਦੋਂ ਦੋਸ਼ੀ ਮਨੁੱਖੀ ਜਾਤੀ ਦੇ ਛੁਟਕਾਰੇ ਲਈ ਇੱਕ ਯੋਜਨਾ ਬਣਾਈ ਗਈ। ਉਸ ਵੇਲੇ ਇਹ ਪਰਮੇਸ਼ੁਰ ਦੇ ਉਦੇਸ਼ ਅਤੇ ਉਸ ਦੀ ਪ੍ਰਤਿਗਿਆ ਵਿੱਚ ਮੌਜੂਦ ਸੀ; ਅਤੇ ਵਿਸ਼ਵਾਸ ਰਾਹੀਂ ਮਨੁੱਖ ਇਸ ਦੇ ਪ੍ਰਜਾ ਬਣ ਸਕਦੇ ਸਨ। ਤਥਾਪਿ, ਇਹ ਅਸਲ ਵਿੱਚ ਮਸੀਹ ਦੀ ਮੌਤ ਤੱਕ ਸਥਾਪਿਤ ਨਹੀਂ ਹੋਇਆ। ਆਪਣੇ ਭੌਤਿਕ ਧਰਤੀਵਾਸੀ ਮਿਸ਼ਨ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰਨ ਤੋਂ ਬਾਅਦ ਵੀ, ਮਨੁੱਖਾਂ ਦੀ ਹਠਧਰਮੀ ਅਤੇ ਅਕ੍ਰਿਤਘਨਤਾ ਨਾਲ ਥੱਕਿਆ ਹੋਇਆ ਉਧਾਰਤਾ ਕਲਵਰੀ ਦੇ ਬਲੀਦਾਨ ਤੋਂ ਹਟ ਸਕਦਾ ਸੀ। ਗੇਥਸੇਮਨੀ ਵਿੱਚ ਦੁੱਖ ਦਾ ਪਿਆਲਾ ਉਸ ਦੇ ਹੱਥ ਵਿੱਚ ਕੰਬ ਰਿਹਾ ਸੀ। ਉਸ ਵੇਲੇ ਵੀ ਉਹ ਆਪਣੇ ਮੱਥੇ ਤੋਂ ਲਹੂ-ਮਿਲਿਆ ਪਸੀਨਾ ਪੂੰਝ ਕੇ ਦੋਸ਼ੀ ਮਨੁੱਖੀ ਜਾਤੀ ਨੂੰ ਆਪਣੀ ਅਧਰਮਤਾ ਵਿੱਚ ਨਾਸ ਹੋਣ ਲਈ ਛੱਡ ਸਕਦਾ ਸੀ। ਜੇ ਉਹ ਐਸਾ ਕਰਦਾ, ਤਾਂ ਪਤਿਤ ਮਨੁੱਖਾਂ ਲਈ ਕੋਈ ਛੁਟਕਾਰਾ ਨਹੀਂ ਹੋ ਸਕਦਾ ਸੀ। ਪਰ ਜਦੋਂ ਉਧਾਰਤਾ ਨੇ ਆਪਣਾ ਜੀਵਨ ਤਿਆਗ ਦਿੱਤਾ, ਅਤੇ ਆਪਣੇ ਆਖ਼ਰੀ ਸਾਹ ਨਾਲ ਪੁਕਾਰਿਆ, ‘ਇਹ ਪੂਰਾ ਹੋਇਆ,’ ਤਦ ਛੁਟਕਾਰੇ ਦੀ ਯੋਜਨਾ ਦੀ ਪੂਰਤੀ ਨਿਸ਼ਚਿਤ ਹੋ ਗਈ। ਏਦਨ ਵਿੱਚ ਪਾਪੀ ਜੋੜੇ ਨਾਲ ਕੀਤੀ ਗਈ ਮੁਕਤੀ ਦੀ ਪ੍ਰਤਿਗਿਆ ਦੀ ਪੁਸ਼ਟੀ ਹੋ ਗਈ। ਕਿਰਪਾ ਦਾ ਰਾਜ, ਜੋ ਪਹਿਲਾਂ ਪਰਮੇਸ਼ੁਰ ਦੀ ਪ੍ਰਤਿਗਿਆ ਦੁਆਰਾ ਮੌਜੂਦ ਸੀ, ਤਦ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ।”

> “Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

> “Saka kufa kwa Kristu—ichocho chiitiko icho vadzidzi vakanga vaona sechokuparadzwa kwekupedzisira kwetariro yavo—ndicho chakaita kuti ive nechokwadi nokusingaperi. Kunyange zvazvo chakavavigira kuodzwa mwoyo kunorwadza, chaiva chisvumbunuro chepamusoro-soro chokuti kutenda kwavo kwakanga kwakarurama. Chiitiko icho chakavazadza nokuchema nokupererwa netariro ndicho chakazarura suo retariro kumwana wose waAdhamu, uye machiri ndimo maive pakati peupenyu hweramangwana nomufaro usingaperi zvavose vakatendeka vaMwari mumazera ose.”

> “Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

> “Ukama husingaperi hwaMwari hwaisvika pakuzadziswa kwahwo, kunyange kubudikidza nokuora mwoyo kwevadzidzi. Kunyange zvazvo mwoyo yavo yakanga yakundwa nenyasha dzaMwari nesimba redzidziso Yake, iye ‘akataura sezvisina kumbotaurwa nomunhu,’ asi goridhe rakachena rorudo rwavo kuna Jesu rakanga rakasanganiswa nesimbi isina maturo yokuzvikudza kwenyika nezvishuwo zvoudyire. Kunyange mukamuri rePaseka, panguva iyo yakakomba apo Tenzi wavo akanga atopinda mumumvuri weGetsemani, kwakanga kune ‘kukakavadzana pakati pavo, kuti ndoupi pakati pavo waifanira kuverengwa somukuru.’ Ruka 22:24. Kuona kwavo kwakanga kwakazadzwa nechigaro choushe, korona, nokubwinya, asi pamberi pavo chaipo pakanga pane kunyadziswa nokurwadziwa kwomubindu, imba yokutongerwa, muchinjikwa weKarivhari. Kwaiva kuzvikudza kwomwoyo yavo, nyota yavo yokubwinya kwenyika, kwakanga kwavatungamirira kunamatira zvikuru kudzidziso yenhema yenguva yavo, nokupfuura vasingateereri mashoko oMuponesi airatidza chimiro chechokwadi choumambo Hwake, uye achinongedzera mberi kukurwadziwa Kwake norufu. Uye kukanganisa uku kwakaguma nomuedzo—wakaoma asi waidikanwa—wakabvumirwa kuti ugadziriswe. Kunyange zvazvo vadzidzi vakanga vakanganisa zvinorehwa neshoko ravo, uye vakanga vatadza kuona kuzadzika kwezvavaitarisira, zvakadaro vakanga vaparidza yambiro yavakanga vapiwa naMwari, uye Ishe vaizopa mubayiro kutenda kwavo nokukudza kuteerera kwavo. Kwavari kwaizopiwa basa rokuzivisa kumarudzi ose evhangeri inobwinya yaIshe wavo akanga amuka. Kwaiva kuvagadzirira basa iri kuti chiitiko icho chakaonekwa kwavari sechinovava zvikuru chakanga chabvumirwa.” The Great Controversy, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

Mu bhuku ra Chivumbudzo, “pfungwa ine uchenjeri” inoverenga “nhamba yomunhu,” uye inoziva kuti “munhu wacho” ndiyewo ushe hwechisere, huri hwevanomwe. “Munhu wechivi” ndiye musoro woushe hwechisere hunotonga madzimambo navatengesi venyika, avo machechi manomwe anobatana navo kuti adzivise kuzvidzwa kwokutambudzwa, uye iye agere pamusoro pemvura zhinji.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> A re ka ho nna: Metsi a o a boneng, kwa mogwebagadi a ntseng teng, ke ditšhaba, le boidiidi, le merafe, le dipuo. Tshenolo 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

“munhu wechivi” anotonga pamusoro penyika yezvematongerwo enyika, yezvemari, yechitendero, neyehurumende, uye vanhu vose, kunze kwaavo vakawana kukunda pamusoro pechikara, nemufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Uye ndakaona chakanga chakaita segungwa regirazi rakasanganiswa nemoto; navaya vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita raro, vamire pamusoro pegungwa regirazi, vane mbira dzaMwari. Uye vanoimba rwiyo rwaMozisi, muranda waMwari, norwiyo rweGwayana, vachiti: Mabasa enyu makuru anoshamisa, Ishe Mwari Wamasimba Ose; nzira dzenyu dzakarurama ndedzechokwadi, imi Mambo wevatsvene. Zvakazarurwa 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

A “vakangwara” vanonzwisisa “kuwedzera kwezivo,” apo Zvakazarurwa zvaJesu Kristu zvazarurwa kubva pachisimbiso, ndivo vane “kunzwisisa” uye “vanoverenga nhamba yechikara; nokuti inhamba yomunhu; uye nhamba yacho mazana matanhatu namakumi matanhatu nenhanhatu.” “Kunzwisisa” ikoko kunomiririra chikamu chehurongwa hwekuedzwa hwematanho matatu hunogara huchiitika Jesu paanobvisa chisimbiso pachiporofita. Ndokusaka zvichinzi “vakakunda” “nhamba yezita raro.”

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

Kukunda ni ugutsinda ikigeragezo, kandi abitwa “abanyabwenge” kandi “basobanukirwa” ni bo batsinda gutsinda gufitanye isano n’umubare 666; kandi uwo murongo na wo ugaragaza ko hariho ubwami umunani, kandi ko ubwami bwa munani bukomoka kuri bwa ndwi. Iyo “bwiru” ishushanyirizwa muri Daniyeli igice cya kabiri, kuko isengesho rya Daniyeli ryari iryo gusobanukirwa “ibanga.” Ihishurirwa ry’uko hariho ubwami umunani, kandi ko ubwami bwa munani bukomoka kuri bwa ndwi, kandi ko umubare w’ubwo bwami ari 666, ni ryo banga Daniyeli agaragazwa nk’uryaheshejwe n’isengesho rye, kandi Daniyeli ashushanya “abanyabwenge” bo mu minsi y’imperuka y’Imana.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Daniyeli anaimira “vakachenjera” vemazuva okupedzisira vane chakavanzika chaDanieri chitsauko 2 chakazarurirwa kwavari, uye chakavanzika ichocho ndicho chizaruro chokuti kurehwa kwekupedzisira pamwe nekwekutanga pamusoro poushe hweuprofita hweBhaibheri ndokwekuti mumufananidzo mune ushe husere. Chizaruro ichocho chinosimbisa kunzwisisa kwevaMillerite kwaDanieri chitsauko 2, asi chinopenya zvakapetwa kagumi kupfuura, kana changozivikanwa. Kubwinya kwacho, nokuti kunopenya zvakapetwa kagumi, kunomirira muedzo unokundwa ne“vakachenjera”; nokuti ushe hwechisere, huri hwemukati mehushe hunomwe, ndihwowo ushe hwechitanhatu huri mubatanidzwa wakapetwa katatu wedhiragoni, chikara, nomuporofita wenhema. Naizvozvo, dhiragoni, chikara, nomuporofita wenhema vose vari ushe hwechitanhatu, uye pamwe chete vanomirira 666.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Nebhukadhinezari akaedzwa nechizaruro chaDanieri chitsauko chechipiri, uye akakundikana pamuedzo wacho. Muna Danieri 2, Danieri anomiririra “vakachenjera” vanopfuura pamuedzo wechakavanzika chomufananidzo. Nebhukadhinezari muchitsauko chechitatu anomiririra vakaipa vanokundikana pamuedzo iwoyo iwoyo. Nebhukadhinezari, samambo wokutanga woumambo hwokutanga, anomiririra mambo wokupedzisira woumambo hwokupedzisira. Naizvozvo anomiririra “munhu wechivi,” munhu wouporofita uyo machechi manomwe anobata. Munhu akasikwa pazuva rechitanhatu, uye naizvozvo nhamba nhanhatu ndiyo nhamba yorudzi rwavanhu. Nhamba yaNebhukadhinezari nhanhatu. Nebhukadhinezari akakundikana pamuedzo wenhamba 666, uye akamiririra vakaipa vamazuva okupedzisira. Sechiratidzo chomunhu wechivi, nhamba yake nhanhatu.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.

> Mambo Nebhukadhinezari akaita chifananidzo chendarama, chakanga chakareba makubhiti makumi matanhatu, uye upamhi hwacho makubhiti matanhatu; akachimisa pabani reDhura, mudunhu reBhabhironi. Danieri 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Mufananidzo wendarama wakanga uri makubhiti makumi matanhatu pakureba uye makubhiti matanhatu pakufara, uye wakagadzirwa naNebhukadhinezari, uyo nhamba yake iri nhanhatu. Mufananidzo uyu wakamiswa mukupandukira chiedza chemufananidzo wechitsauko chechipiri, uye rondedzero yawo yakapetwa katatu, kana muchinzwisisa kuti nhamba yaNebhukadhinezari iri nhanhatu, inoenzana nenhatu, nhanhatu, nhanhatu.

We will continue this study in the next article.

Tinoenderera mberi nedzidzo iyi muchinyorwa chinotevera.

> “The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

> “Ukufunga umqondo wokumisa umbuso nesizukulwane sobukhosi esasiyakuhlala kuze kube phakade kwamthokozisa kakhulu umbusi onamandla, phambi kwezingalo zakhe izizwe zomhlaba ezazingakwazanga ukuma. Ngokushisekela okwazalwa yisifiso esingenamingcele nokuzidla kobugovu, wangena ekubonisaneni nabahlakaniphileyo bakhe ngokuthi lokhu kungafezwa kanjani. Esekhohliwe ukuhola okumangalisayo kukaNkulunkulu okwakuhambisana nephupho lesithombe esikhulu; esekhohliwe futhi ukuthi uNkulunkulu ka-Israyeli ngenceku yaKhe uDaniyeli wayekwenze kwacaca ukubaluleka kwaleso sithombe, nokuthi maqondana naleyo ncazelo amadoda amakhulu ombuso ayesindisiwe ekufeni okuyihlazo; esekhohliwe konke ngaphandle kwesifiso sabo sokumisa amandla nobukhosi babo, inkosi nabeluleki bayo bombuso banquma ukuthi ngazo zonke izindlela ezingenzeka bayozama ukuphakamisa iBabiloni libe ngeliphakeme kunakho konke, nelifanele ukwethembeka komhlaba wonke.”

> “The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

> “Wimililo uwakumisila uwene ayo Lesa aali asokolola ku mfumu na ku bantu ubufwayo Bwakwe pa nko isha pano nse, nomba bwalingile ukupyanishiwa ku kufumikisha ubukata bwa maka ya buntu. Ukupilibula kwa kwa Daniela kwali ukukanwa no kwibala; icine cali ukupilibulwa mu luse no kushitishiwako ifyo tacilelandapo. Akamanyilo akapangiwe na ku Mulu ukuti kasokolole mu mano ya bantu ifyakucitika ifya ku ntanshi, kali ukushintililwapo ukuimya ukusansamuka kwa kumanya uko Lesa afwayo ukuti isonde lipokelele. Ifyo efyo, ukupitila mu mapange ya bantu abacita ifintu ku lunkumbwa lwa butungulushi, Satana aali ukufwaya ukuletelela ubutantiko bwa Bufumu bwa kwa Lesa pa lubuto lwa muntu. Umwine wa bantu aishibe ukuti icine icisankanishiwamo ubufi teco, ni maka ayakosa ayakupususha; lelo nga cileshitishiwapo ku kwikatamika umuntu wine no kulangilila amapange ya bantu, ciba maka ya bubi.”

> “From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

> “Kubva pfuma yake huru yezvuma, Nebhukadhinezari akarayira kuti vagadzire mufananidzo mukuru wendarama, wakafanana pazvimiro zvawo zvikuru newakanga waonekwa muchiratidzo, kunze kwechinhu chimwe chete, icho chaiva chezvakanga zvakaumbwa nawo. Sezvavakanga vajaira mifananidzo inoyevedza zvikuru yavamwari vavo vechihedheni, vaKardhea vakanga vasati vambogadzira chinhu chipi zvacho chakanga chakakura nokukudzwa zvakadai sechifananidzo ichi chainyanya kupenya, chaiva namakubhiti makumi matanhatu pakukwirira uye makubhiti matanhatu pakufara. Uye hazvishamisi kuti munyika mainge munamatwa zvifananidzo kwapararira pakati pavanhu vose, mufananidzo uyu wakaisvonaka uye unokosha zvikuru waive pabani reDhura, waimiririra kubwinya kweBhabhironi, nokunaka kwaro nesimba raro, wakatsaurirwa kuti uve chinhu chokunamatwa. Nokudaro izvi zvakagadzirirwa, uye chirevo chakabudiswa chokuti pazuva rokutsaurwa kwacho, vose vaifanira kuratidza kuvimbika kwavo kukuru kusimba reBhabhironi nokukotamira pamberi pomufananidzo.” Prophets and Kings, 504, 505.

Back to Articles