Article

# The Book of Daniel - Number One-Hundred and Sixty-Three

Bhuku ya Daniele - Nambala Imodzi Handiredi na Makumi Sikisiti-Three

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Kuhwatura Ubuhanuzi: Gucukumbura Igice ca Cumi na Kimwe c’Igitabu ca Daniyeli

Author

Jeff Pippenger

Published

March 28, 2024

Formats

PDF
Word
Song MP3

We will now begin to proceed through chapter eleven of Daniel.

Zvino tichatanga kufambira mberi nechitsauko chegumi nerimwe chaDanieri.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Kanti mua hĩndĩ ya mbere ya Darío, Mmedi, niĩ niĩ nĩngemire nĩguo ndĩmũhage hinya na ndĩmũkũũrĩre. Na rĩu ndĩkwĩrĩa ũhoro wa ma. Rora, no ngathũgũrũka athamaki atatũ arĩa angĩ nĩguo matũmĩre Pashia; na wa kana nĩagakĩra ũtonga munene gũkĩra othe: na nĩguo nĩ hinya wake, kuuma ũtongainĩ wake, agakoragĩrĩria othe marũe nĩ ũthamaki wa Ugiriki. Na mũthamaki ũngĩ ũrĩ na hinya nĩagathũgũrũka, o nawe agathamakia na ũhoti mũnene, na agathondeka ũrĩa wothe akenda. Na rĩrĩa agathũgũrũka, ũthamaki wake nĩukanyitwo, ũgayũranwo kũrĩ mĩhũgũ ya rũũĩ inya ya igũrũ; no ti kũrĩ ciana ciake, kana ta ũrĩa wa ũhoti ũrĩa aathamakĩte: nĩgũkorwo ũthamaki wake nĩugakũũrwo, ũkenwo andũ angĩ handũ ha arĩa. Danieli 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabriyeli anotanga nokuzivisa Dhanieri kuti naiyewo akashanda pamwe naDhariyasi mugore rake rokutanga, iro riri gore rakatorwa Bhabhironi nomuzukuru waDhariyasi, mukuru wehondo yake, uye Bherishazari akaurayiwa. Dhanieri ari kugamuchira chiratidzo ichi mugore rechitatu raKoreshi, maererano nendima yokutanga yechitsauko chegumi, saka Gabriyeli ari kuratidza vose Dhariyasi naKoreshi sezviratidzo zvinomirira “nguva yokuguma.” Bherishazari neBhabhironi zvakatorwa noUmambo hweMhedhiya nePezhiya mugore ra538 BC.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Kuresha akakomba Bhabhironi, iyo yaakatora nokunyengera mugore ra538 BC, uye nokufa kwaBherishazari, uyo akaurayiwa navaPeresia, umambo hweBhabhironi hwakaguma kuvapo.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Mu gore rya 538 Mbere ya Kristo, Daniyeli yanditse igice cya cyenda.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Chiratidzo chakanyorwa muchitsauko chapfuura [chitsauko 8] chakapiwa mugore rechitatu raBherishazari, muna 538 BC. Mugore iroro rimwe chetero, iro rakanga ririwo rokutanga raDhariyasi, zviitiko zvinorondedzerwa muchitsauko chino [chitsauko 9] zvakaitika.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Mugore rokutanga raDhariusi, iro rakanga riri gore rechitatu uye rokupedzisira raBherishazari, muna 538 BC, Ishe akarova nyika yavaKardhea, akaiita dongo.

> 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 chinotyisa; uye ndudzi idzi dzichashandira mambo weBhabhironi makore makumi manomwe. Zvino zvichaitika, kana makore makumi manomwe apera, kuti ndicharanga mambo weBhabhironi, norudzi irworwo, ndizvo zvinotaura Jehovha, nokuda kwezvakaipa zvavo, nenyika yavaKaradhea; uye ndichaiita matongo asingaperi. Jeremia 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Mu ndime ya khumi, Ambuye akugwiritsa ntchito mawu akuti “pambuyo pake,” pamene akulowetsa ku chilango cha Babuloni. “Pambuyo pake” Babuloni atapangidwa bwinja, Ambuye adzachita ntchito yake yabwino kwa anthu a Mulungu.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Ngokuba utsho uYehova ukuthi: “Xa iminyaka engamashumi asixhenxe izalisekile eBhabhiloni, ndiya kunindwendwela, ndilifeze ilizwi lam elilungileyo kuni, ngokunibuyisela kule ndawo.” Yeremiya 25:10.

The captivity of seventy years began in 606 BC.

Utumwa wa miaka sabini ulianza mwaka 606 KK.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Kutangira kwa ya myaka mirongo irindwi muri 606 Mbere ya Kristo, Daniyeli yasobanukiwe ko icyo gihe yari isigaje kugera ku iherezo ryayo.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Utekaji wa miaka sabini ulianza mwaka 606 KK, na ukaisha mwaka 536 KK, yaani miaka miwili baada ya kifo cha Belshaza na kuharibiwa kwa Babeli mwaka 538 KK. Huo ulikuwa mwaka wa tatu wa Koreshi. Gabrieli huiweka unabii wa Mto Hidekeli katika mwaka wa tatu wa Koreshi, na huanza simulizi la sura ya kumi na moja kwa kurejelea mwaka wa kwanza wa Dario, na kwa kufanya hivyo anatambulisha miaka miwili maalumu. Mwaka 538 KK na 536 KK yote miwili ilikuwa nyakati zilizowekwa; 538 KK ulikuwa wakati uliowekwa kwa unabii wa miaka sabini kukamilika, na 536 KK ulikuwa wakati wa kinabii uliowekwa ambapo “baada ya” 538 KK, Bwana angeitimiza kazi Yake njema kwa ajili ya watu Wake.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Mwaka wa 538 BC na 536 BC, yonse yabili ni nyengo zoikidwiratu, ndipo zikuimiridwa ndi anthu awiri a m’mbiri; mmodzi anali mfumu yoyamba ya Amedi, ndipo wachiwiri anali mfumu yoyamba ya Aperisiya. Kutha kwa zaka makumi asanu ndi awiri kumene Israeli weniweni anali mu ukapolo mu Babulo weniweni, kunkaimira zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi zimene Israeli wauzimu anali mu ukapolo mu Babulo wauzimu, kuyambira m’chaka cha 538 AD kufika 1798. Chaka cha 1798 chinali “nyengo yoikidwiratu,” ndipo pamenepo inayamba nthawi imene m’ulosi imadziwika kuti “nthawi ya mapeto.” Chaka cha 538 BC ndi 536 BC, zomwe zikuimiridwa monga “nyengo yoikidwiratu,” zimasonyezanso chiyambi cha nthawi yoimiridwa ngati “nthawi ya mapeto.”

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Xikwembu xa Xikwembu emisaveni a xi ri evukhumbini hakunene hi nkarhi lowu wo leha wa ku xanisiwa loku nga heriki, hilaha vana va Israele a va khomiwe evukhumbini eBabilona hi nkarhi wa vutshunguri.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Zvose zviporofita zviri kutaura zvakanyanya mazuva okupedzisira kupfuura mazuva azvakazadzikiswa pakutanga; naizvozvo 538 BC, namambo Dario, pamwe na536 BC, namambo Koreshi, zvinomiririra “nguva yokuguma” muna 1989, uye madzimambo maviri aya anofananidzira President Reagan naPresident Bush wokutanga. 538 BC na536 BC zvinomirira waymark inozadzikiswa, mazuva ose ari maviri achinzwisiswa sokumirira waymark imwe chete. Waymark ye“nguva yokuguma” ine zviratidzo zviviri, uye dzimwe nguva, sezvakaita Reagan naBush wokutanga, zviratidzo zvose zviri zviviri zvinozadzikiswa mugore rimwe chete. Asi izvozvo ndizvo zvisingawanzoitiki pamutemo uyu; nokuti waymark ye“nguva yokuguma” munguva yaMozisi yakanga iri kuberekwa kwaAroni naMozisi, izvo zvakaparadzaniswa nemakore matatu. Munhoroondo yaKristu, kwakanga kuri kuberekwa kwaJohane Mubhabhatidzi naKristu, uko kwakaparadzaniswa nemwedzi mitanhatu.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Ne“nguva yomugumo,” munhoroondo yaantikristu yaiva 1798 na1799. Chimurenga cheFrance inyaya yechiporofita, uye chakatanga muna 1789, chikagara makore gumi chichiguma muna 1799, panguva yacho yakatarwa, sezvakangoitawo 1798 kuva nguva yakatarwa. Pamwe chete zvinoratidza ronda runouraya rwakapihwa kuchikara, uye zvakare mukadzi akatasva pamusoro pechikara akatonga pamusoro pacho. Dhariusi ndiye mambo akakunda muvengi wake nokutumira hondo yake ichipinda nepamu“rusvingo”, uye anomiririra Reagan, uyo akakunda muvengi wake nokuputsira pasi rusvingo rwe“iron curtain.” Koreshi anomiririra Bush wokutanga, nokuti Koreshi anozivikanwa saKoreshi Mukuru, uye George Bush wokutanga ndiBush mukuru, uye Bush wokupedzisira ndiBush muduku.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Nokuti madzimambo maviri aya pamwe chete nemazuva maviri aanomiririra muchokwadi chiratidzo chimwe chete. Rimwe rinoratidza makore makumi manomwe aifanira kutonga Bhabhironi. Nguva iyoyo yemakore makumi manomwe yakasvika panguva yayo yakatarwa muna 538 BC, uye inomiririrwa naDhariusi. Kupedzwa kwehutapwa hwemakore makumi manomwe kwakasvika panguva yako yakatarwa muna 536 BC, uye kunomiririrwa naKoreshi. Pamwe chete zvinomiririra “nguva yokuguma,” apo chiedza chouprofita chinofanira kusunungurwa pachisimbiso. Muna 1798 ngirozi yokutanga yaZvakazarurwa gumi nezvina yakasvika pa“nguva yokuguma,” uye Hanzvadzi White vanoti ngirozi iyoyo “yakanga isiri mumwe munhuwo zvake kunze kwaJesu Kristu.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Mugore rechitatu raKoreshi, Mikaeri, muchinda wavanhu vaMwari, uye mutumwa mukuru kuvatumwa, akaburuka kuti asangane naKoreshi uye asimbise chiedza chaizotungamirira Koreshi kuti ataure wokutanga wemirayiro mitatu yaizobvumira vanhu vaMwari kudzokera kuJerusarema, uye kuvakazve guta, nzvimbo tsvene, nemigwagwa namasvingo. Basa iroro rakanga riri mufananidzo webasa revatumwa vokutanga nevechipiri, rakatanga pa“nguva yokuguma” muna 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Kutsika kwa Mikaeri wakati wa mwisho katika siku za Dario na Koreshi, kuliwakilisha kuwasili kwa malaika wa kwanza mwaka 1798, na pamoja vinaashiria kuwasili kwa malaika yuleyule, katika “wakati wa mwisho,” mwaka 1989. Mwaka 1989 uliuanza kipindi cha “wakati wa mwisho,” na pia ulikuwa wakati uliowekwa. Wakati uliowekwa hutambulisha kukoma kwa kipindi cha wakati wa unabii. Uasi wa mwaka 1863, katika “Kadeshi” ya kwanza kwa Israeli wa kisasa wa kiroho, ulikuwa mwanzo wa kipindi cha miaka mia moja ishirini na sita kilichokoma katika “wakati uliowekwa” mwaka 1989. Mia moja ishirini na sita ni zaka, au sehemu ya kumi, ya elfu moja mia mbili sitini, na mwishoni mwa miaka elfu moja mia mbili sitini mwaka 1798, mwendo wa malaika wa kwanza uliingia katika historia. Mwishoni mwa miaka mia moja ishirini na sita, mwaka 1989, mwendo wa malaika wa tatu uliingia katika historia.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Mundima 1 rechitsauko 11 chaDanieri, Gabhurieri anonyatsongwarira uye anoisa pachena mukuzivisa kwake kuti nhoroondo inomiririrwa ipapo inotanga naSirasi, panguva yekuguma muna 1989. Sirasi Mukuru ipapo anomirira Bush mukuru, uyo aizoteverwa nemadzimambo matatu, uyezve mambo wechina aizova akapfuma zvikuru kupfuura ivo vose. Naizvozvo, mambo wechina akapfuma, anomutsa vaGiriki vose, ndiye mutungamiri wechitanhatu kubvira muna 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Muzviitiko zvechitsauko chegumi, Dhanieri anoratidzwa achichema, uye mukuitika kwekuchema kwake anoshandurwa kuti ave mumufananidzo waKristu, paanenge achiona chiratidzo. Nguva yemazuva makumi maviri nerimwe yekuchema inomirira nguva yerufu inopera nokumuka kuvakafa. Muchitsauko chegumi, Mikaeri akaburuka achibva kudenga, uye muna Judha nomwe, paanoburuka, anomutsa Mozisi. Muna Zvakazarurwa chitsauko chegumi nerimwe Mozisi (naEria) vakaurayiwa, uye vakafa mumugwagwa kwamazuva matatu nehafu okufananidzira. Ipapo Mozisi, (pamwe chete naEria) vanomutswa ne“inzwi guru”.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama juu ya miguu yao; hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Kweeni huku juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Ilizwi elikhulu” elivusayo yilizwi lengelosi enkulu, futhi ingelosi enkulu nguMikayeli.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Nokuba iNkosi uqobo lwayo iya kwehla ivela ezulwini ngokumemeza okukhulu, ngezwi lengelosi enkulu, nangexilongo likaThixo; baza abafele kuKristu bavuke kuqala. 1 Tesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Nhoroondo umo Mozisi naEriya vanourayiwa uye vomutswa ndiyo nhoroondo yokusimbiswa kwezana rimwe namakumi mana navana ezviuru. Nhoroondo iyoyo yakatanga pana 11 Gunyana 2001 ne“inzwi rokutanga” rengirozi yaZvakazarurwa gumi nesere, iro Hanzvadzi White rinoratidza serakasvika panguva iyo zvivako zvikuru zveGuta reNew York zvakawisirwa pasi. “Inzwi rechipiri” raZvakazarurwa chitsauko gumi nesere, rinoridzwa pamutemo weSvondo uri kuuya nokukurumidza, apo rimwe boka ramakwai aMwari rinodanwa richibuda muBhabhironi. Ndiyo nhoroondo iyoyo, nhoroondo yokusimbiswa, umo Danieri anomiririrwa seanenge achishandurwa kuva mufananidzo waKristu nokutarira chiratidzo che“marah,” chinova chirevo chechikadzi chechiratidzo che“mareh.” Ndiro chiratidzo “chinokonzeresa,” icho “chinokonzeresa” kuti mufananidzo unotariswa uberekedzwe patsva muna avo vanouutarira.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Nhoroondo iyoyo yokuiswa chisimbiso, neyokushandurwa kwaDhanieri muchitsauko chegumi, inosanganisira kuburuka kwaMikaeri paanomutsa nokushandura avo vanomiririrwa naMozisi, Eriya naDhanieri. Anoita rumuko urwu ne“inzwi guru” romutumwa mukuru, nokudaro achipa “inzwi” rechitatu, pakati peinzwi rokutanga nerekupedzisira, ayo ose ari rimwe chete, nokuti ose ari izwi reZvakazarurwa chitsauko chegumi nesere. Inzwi repakati ndipo panoratidzwa kupanduka, nokuti Mikaeri paakamutsa Mozisi, haana kukakavadzana naSatani, kunyange hazvo Satani, muvambi wokupanduka, akanga aripo achiratidzira.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Asi Mikaele mngelo huru, paairwisana nadhiabhorosi pamusoro pomutumbi waMosi, haana kushinga kumupomera mhaka yokumutuka, asi wakati, Ishe ngavakutsiure. Judha 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Kutanga kwenguva yokuisa chisimbiso kwakatanga musi wa11 Gunyana 2001, uye kunopera pamutemo weSvondo uri kukurumidza kuuya, kunoratidzwa nechisimbiso cha“Chokwadi,” nokuti pakati penguva iyoyo, muna Chikunguru 2023, inzwi guru romutumwa mukuru rakatanga basa rokumutsa vakafa muna Kristu, avo vanosarudza kunzwa inzwi rake repakati. Cherechedzai kuti 2023 rinouya makore makumi maviri nemaviri mushure ma2001, uye makumi maviri nemaviri chikamu chegumi chemakumi maviri namaviri ane zana, chinova chiratidzo chokubatana pakati poUmwari nohunhu hwomunhu, uyewo chiratidzo chokudzorerwa.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Muna Chikunguru 2023, ngirozi ine simba isiri mumwe kunze kwaJesu Kristu, uye ari Chokwadi, uyo ariwo Mikaeri, uye uyo ari Arufa naOmega, achiburuka ane shoko muruoko rwake. Bhuku duku riri muruoko rwake ndiro chikamu chaDhanieri chakanga chakaiswa chisimbiso kusvikira pamazuva okupedzisira.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mu Bhuku ra Zvakazarurwa mabhuku ose eBhaibheri anosangana achizopera. Pano ndipo pane chinopedzisa Bhuku raDanieri. Rimwe chiporofita; rimwe chizaruro. Bhuku rakaiswa chisimbiso harisi Zvakazarurwa, asi chikamu ichocho chechiporofita chaDanieri chine chokuita namazuva okupedzisira. Mutumwa akaraira achiti, ‘Asi iwe, iwe Danieri, vharira mashoko, uname bhuku kusvikira kunguva yokuguma.’ Danieri 12:4.” Acts of the Apostles, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Eka ya busakabaka bwa Danyeri ekwata ku nnaku ez’enkomerero, essuula ya kkumi na emu. Ye nnyiriri omukaaga ezisembayo ez’omu ssuula eyo; naye okusingira ddala, bye byafaayo ebisangibwa mu ssuula eyo ebiddamu mu nnyiriri ezo omukaaga ezisembayo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Hatina nguva yokurasa. Nguva dzokutambudzika dziri pamberi pedu. Nyika iri kuvunduswa nomweya wehondo. Nenguva isipi, zviitiko zvokutambudzika zvakataurwa muzviporofita zvichaitika. Chiporofita chiri muchitsauko chegumi nerimwe chaDanieri chava kuda kusvika pakuzadzika kwacho kwakakwana. Zvizhinji zvenhoroondo zvakaitika mukuzadzika kwechiporofita ichi zvichadzokororwa.” Manuscript Releases, nhamba 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Vesi rechigumi nenhanhatu, yaDanieri chitsauko chegumi nerimwe, inoratidza nhoroondo inodzokororwa muvhesi rechimakumi mana nerimwe, nokuti muvhesi imomo mambo wokumusoro anomira munyika inobwinya. Nhoroondo yevhesi rechigumi nenhanhatu inoratidza nguva iyo mukuru wehondo weRoma anonzi Pompey akaisa Judha neJerusarema muutapwa.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Asi iye anouya kuzorwa naye achaita sezvaanoda iye, uye hakuna angamira pamberi pake; uye achamira munyika inobwinya, iyo ichaparadzwa noruoko rwake. Danieri 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ndzi kongoma ku tirhisa ndzimana leyi tanihi nsimeko wa ku khoma eka ku anakanyisisa ka hina hi tindzimana leti rhangaka ndzimana leyi, hikwalaho ndzi ta sungula hi ku veka ku twisisa loku endhawini ya kona. Hi kongoma ku kombisa leswaku matimu lama landzelaka ku avana ka mfumo wa Alexander the Great eka tindzimana ta vunharhu ni ta mune, ma sungula hi 1989 kutani ma kombisa Nyimpi ya sweswi ya le Ukraine, ku hlula ka Putin ehenhla ka matimba ya Vupela-dyambu, ni ku hluriwa ka yena loku landzelaka, leswi yisaka eka ndzimana ya vukhume na tsevu.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Kunyangwe Ijipita rakanga risingagoni kumira pamberi paAntiochus, mambo wokumusoro, Antiochuswo akanga asingagoni kumira pamberi pavaRoma, avo zvino vakauya kuzorwa naye. Hakuna umambo hwakanga huchazokwanisa kudzivisa simba iri rakanga richimuka. Siriya yakakundwa, ikabatanidzwa muhushe hweRoma, apo Pompey, muna 65 BC, akatorera Antiochus Asiaticus pfuma yake, ndokuderedza Siriya kuva dunhu reRoma.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “ឥទ្ធិពលដដែលនោះ ក៏ត្រូវឈរនៅក្នុងទឹកដីបរិសុទ្ធ និងបំផ្លាញវាផងដែរ។ រ៉ូមបានភ្ជាប់ខ្លួនជាមួយប្រជាជនរបស់ព្រះ គឺជនជាតិយូដា ដោយសម្ព័ន្ធភាព នៅឆ្នាំ 161 មុន គ.ស. ចាប់ពីកាលបរិច្ឆេទនោះមក វាបានកាន់កាប់ទីតាំងដ៏សំខាន់មួយនៅក្នុងប្រតិទិនទំនាយ។ ទោះជាយ៉ាងណាក៏ដោយ វាមិនបានទទួលអំណាចគ្រប់គ្រងលើយូដេអា តាមរយៈការឈ្នះសង្គ្រាមជាក់ស្តែង រហូតដល់ឆ្នាំ 63 មុន គ.ស. ទេ; ហើយបន្ទាប់មក គឺដោយវិធីដូចតទៅនេះ។”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “پومپيوس جي Pontus جي بادشاھ Mithridates جي خلاف مهم تان موٽڻ وقت، ٻه حريف، Hyrcanus ۽ Aristobulus، يھوديه جي تاج لاءِ پاڻ ۾ جهيڙو ڪري رهيا هئا. سندن مقدمو پومپيوس آڏو پيش ٿيو، جنهن جلد ئي Aristobulus جي دعوائن جي ناانصافي کي محسوس ڪيو، پر هن چاهيو ته هن معاملي ۾ فيصلو پنهنجي ان گهڻي عرصي کان گهريل عربستان واري مهم کان پوءِ تائين ملتوي رکي، ۽ واعدو ڪيو ته پوءِ موٽي ايندو ۽ سندن معاملن جو جيئن کيس منصفاڻو ۽ مناسب نظر ايندو تيئن تصفيہ ڪندو. Aristobulus، پومپيوس جي حقيقي راءِ کي ڀانپي، تڪڙو يھوديه موٽي ويو، پنهنجن تابعدارن کي هٿياربند ڪيائين، ۽ هڪ زوردار بچاءَ جي تياري ڪرڻ لڳو، انهيءَ پڪي ارادي سان ته هر خطري جي باوجود تاج کي پنهنجي قبضي ۾ رکندو، جنهن بابت هن اڳ ئي ڏسي ورتو هو ته اهو ڪنهن ٻئي جي حق ۾ فيصلو ڪيو ويندو. پومپيوس ان ڀڳوڙي جي ويجهڙائيءَ سان پيروي ڪئي. جڏهن هو يروشلم جي ويجهو پهتو، تڏهن Aristobulus، پنهنجي ورتل واٽ تي پشيمان ٿيڻ شروع ڪندي، ساڻس ملڻ لاءِ ٻاهر نڪتو، ۽ مڪمل فرمانبرداري ۽ وڏي رقم جي واعدي سان معاملي کي ٺهراڻ جي ڪوشش ڪيائين. پومپيوس، اها پيشڪش قبول ڪندي، Gabinius کي سپاهين جي هڪ دستي جي اڳواڻيءَ ۾ رقم وصول ڪرڻ لاءِ موڪليو. پر جڏهن اهو لفٽيننٽ جنرل يروشلم پهتو، تڏهن هن ڏٺو ته شهر جا دروازا سندس خلاف بند ڪيا ويا هئا، ۽ ڀتين جي مٿان کان کيس ٻڌايو ويو ته شهر ان معاهدي تي قائم نه رهندو.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “පොම්පේ, මෙලෙස වංචාවට ලක් වී දඬුවමකින් තොරව සිටීමට ඉඩ නොදී, තමා සමඟ රඳවාගෙන සිටි අරිස්ටොබුලස්ට බැඳුම් දැමුවේය; අනතුරුව තම මුළු සේනාව සමඟ වහාම යෙරුසලමට විරුද්ධව ගමන් කළේය. අරිස්ටොබුලස්ගේ පක්ෂස්ථයෝ එම ස්ථානය ආරක්ෂා කිරීමට කැමැත්තෙන් සිටියෝය; හයිර්කැනස්ගේ පක්ෂස්ථයෝ දොරටු විවෘත කිරීමට කැමැත්තෙන් සිටියෝය. අන්තිමෝ බහුතරය වූ බැවින්, ජය ලබා, පොම්පේට නගරයට නිදහස් ප්‍රවේශය ලැබුණේය. එවිට අරිස්ටොබුලස්ගේ අනුගාමිකයෝ මාලිගාවේ කන්දට පසුබැස ගියෝය; පොම්පේ එය යටත් කරගැනීමට කෙතරම් තීරණාත්මකව සිටියේද, ඔවුන්ද එම ස්ථානය ආරක්ෂා කිරීමට එතරම්ම අධිෂ්ඨානයෙන් සිටියෝය. මාස තුනක අවසානයේ ප්‍රහාරයක් එල්ල කිරීමට සරිලන තරම් බිත්තියේ පළුදක් සිදු කරන ලදී; එම ස්ථානය කඩුවේ අගින් අල්ලාගන්නා ලද්දේය. ඉන් අනතුරුව සිදු වූ භයානක ඝාතනයේදී, දොළොස් දහසක් මනුෂ්‍යයෝ මරා දමනු ලැබූහ. ඒ වේලාවේ දේව සේවයේ නියුක්තව සිටි පූජකයන්, නිශ්චල අතින් හා අචල අරමුණකින් තමන් පුරුදු කාර්යය දිගටම කරගෙන යනු දැකීම, ඉතිහාසකාරයා පවසන පරිදි, හද කම්පා කරවන දර්ශනයක් විය. ඔවුන් වටා සෑම තැනකම තම මිතුරන් ඝාතනයට පත් කරනු ලැබූවත්, බොහෝවිට තමන්ගේම ලේ ඔවුන්ගේ පූජාවල ලේ සමඟ මිශ්‍ර වූවත්, එම උග්‍ර කලබලය පිළිබඳව ඔවුන්ට දැනීමක් නැත්තක් මෙන් පෙනෙමින්, ඔවුහු තම සේවය අඛණ්ඩව ඉටු කළෝය.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Pambuyo pokupelini ngondo, Pompey waononyanga mipanda ya mu Yerusalemu, waebeshenyanga mishi iingi ukufuma mu bukabilo bwa Yudea ukuya mu bwa Siria, kabili waiketelela AbaYuda umusolo wa mutulo. Ifyo fine, pa nshita yakubalilapo, Yerusalemu waishile mu maboko, ku nshila ya kulwa, ya bulya bukose ubwali no kukwata ‘icalo cawamisha’ mu kukonkola kwakobeka kwa fyuma fya butale mpaka bwali no kucipela fyonse.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Tidzaenderera mberi nechidzidzo ichi muchinyorwa chedu chinotevera.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Ukuthi akukho mpikiswano noma ukuxokozela phakathi kwabantu bakaNkulunkulu akufanele kubhekwe njengobufakazi obuqinisekile bokuthi babambelele ngokuqinile emfundisweni ephilileyo. Kunesizathu sokwesaba ukuthi kungenzeka bangahlukanisi ngokucacileyo phakathi kweqiniso nephutha. Lapho kungekho mibuzo emisha evelayo ngenxa yokuhlolwa kweMibhalo, lapho kungaveli ukwehluka kwemibono okuzokwenza abantu bacwaninge iBhayibheli ngokwabo ukuze baqiniseke ukuthi banalo iqiniso, kuyakuba khona abaningi manje, njengasezikhathini zasendulo, abayobambelela emasikweni bakhonze abangakwaziyo ukuthi kuyini.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Ndzi kombisiwe leswaku vo tala lava tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi a va swi tivi leswi va swi pfumelaka. A va twisisi vumbhoni bya ripfumelo ra vona. A va na ku tlangela loku faneleke ka ntirho wa nkarhi wa sweswi. Loko nkarhi wa ndzingo wu ta fika, ku na vavanuna lava sweswi va dyondzisaka van’wana lava, loko va kambisisa swiyimo leswi va swi khomeke, va nga ta kuma leswaku ku ni swilo swo tala leswi va nga kotiki ku nyika xivangelo lexi enerisaka ha swona. Ku fikela loko va ringiwa hi ndlela leyi, a va nga swi tivi ku pfumaleka lokukulu ka vona ka vutivi. Naswona ku ni vo tala evandlheni lava tekaka swi ri nchumu lowu tivekaka leswaku va twisisa leswi va swi pfumelaka; kambe, ku fikela loko ku pfuka mbholovo, a va wu tivi ku tsana ka vona hi voxe. Loko va hambanisiwa ni lava nga ni ripfumelo leri fanaka kutani va sindzisiwa ku yima hi voxe, va ri voxe ntsena, leswaku va hlamusela ripfumelo ra vona, va ta hlamala loko va vona leswaku miehleketo ya vona yi hlanganile, yi nga basanga, malunghana ni leswi a va swi amukele tanihi ntiyiso. Swi tiyile leswaku exikarhi ka hina ku vile ni ku hambuka eka Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, ku veka vutlhari bya vanhu ematshan’weni ya vutlhari bya Xikwembu.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Mwari achamutsa vanhu Vake; kana dzimwe nzira dzikatadza, dzidziso dzakatsauka dzichapinda pakati pavo, idzo dzichavasefa, dzichiparadzanisa hundi negorosi. Ishe anodana vose vanotenda shoko Rake kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza njodzi dziri pamusoro pedu chaidzo. Chiedza ichi chinofanira kutitungamirira pakudzidza Magwaro nokushingaira uye pakuongorora kwakanyatsojeka zvikuru nzvimbo dzatinobatisisa. Mwari angada kuti mativi ose nenzvimbo dzose dzechokwadi zvitsvakurudzwe zvakadzama uye nokutsungirira, nomunyengetero nokutsanya. Vatendi havafaniri kugutsikana nokungofungidzira uye nemafungiro asina kutsanangurika zvakanaka pamusoro pechinoumba chokwadi. Kutenda kwavo kunofanira kuva kwakanyatsovakirwa paShoko raMwari kuitira kuti kana nguva yokuedzwa yasvika uye vakaunzwa pamberi pematare kuti vapindure pamusoro pokutenda kwavo, vagokwanisa kupa chikonzero chetariro iri mavari, nounyoro nokutya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Gugusani, gugusani, gugusani. Zvidzidzo zvatinopa kunyika zvinofanira kuva chokwadi chinorarama matiri. Zvakakosha kuti mukudzivirira dzidziso dzatinoti ndidzo mbiru dzekutenda, tirege kumbobvumira kushandisa nharo dzisina kunyatsorurama zvachose. Dzingabatsira kunyaradza anopikisa, asi hadzikudzi chokwadi. Tinofanira kupa nharo dzakasimba, dzisingangonyaradzi vapikisi vedu chete, asi dzinokwanisa kutsungirira kuongororwa kwepedyo uye kwakadzama zvikuru. Kune avo vakazvidzidzisa kuva vakakwanisa kuita nharo, kune ngozi huru yokuti havazobati Shoko raMwari nokururamisira. Pakusangana nomupikisi, ngakuve kuedza kwedu kwechokwadi kuisa zvidzidzo nenzira inozomutsa kugutsikana mupfungwa dzake, panzvimbo pokungotsvaka kupa mutendi chivimbo chete.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “Kungava kuve kukura kwakadini kwepfungwa dzomunhu, ngaarege kumbofunga kunyange kwechinguvana kuti hapana chikonzero chokunzvera Magwaro zvakadzama uye nguva dzose kuti awane chiedza chikuru. Sevanhu, takadanwa mumwe nomumwe oga kuva vadzidzi vechiporofita. Tinofanira kurinda nomwoyo wose kuti tigone kuona chero mwaranzi yechiedza icho Mwari chaachatiratidza. Tinofanira kubata kupenya kwokutanga kwezvokwadi; uye kubudikidza nokudzidza kunoperekedzwa nomunyengetero, chiedza chakajeka zvikuru chinogona kuwanikwa, icho chinogona kuunzwa pamberi pavamwe.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Loko vanhu va Xikwembu va ri eku tiphineni naswona va enerisekile hi ku vonakala ka vona ka sweswi, hi nga tiyiseka leswaku A nge va tsakeli. I ku rhandza ka Yena leswaku va tshama va ya emahlweni nkarhi hinkwawo leswaku va amukela ku vonakala loku engetelekeke naswona loku tshamaka ku engeteleka loku va voningelaka. Maendlelo ya kereke ya sweswi a ma n’wi tsakisi Xikwembu. Ku nghene ku titshemba loku va kongomiseke eku titweni leswaku a va lavi ntiyiso lowu engetelekeke ni ku vonakala lokukulu. Hi hanya enkarhini lowu Sathana a tirhaka eka voko ra xinene ni ra ximatsi, emahlweni ni endzhaku ka hina; kambe hina tanihi vanhu hi etlele. Xikwembu xi rhandza leswaku ku twiwa rito leri pfuxaka vanhu va xona leswaku va teka goza.” Testimonies, volume 5, 707, 708.

Back to Articles