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# The Book of Daniel - Number Fourteen

Bhuku ra Danieri — Nomboro Gumi ne ina

Daniel Chapter Two – Summary and Conclusion Part One

Daniyeli Sura yeChipiri – Pfupiso neMhedziso Chikamu Chekutanga

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Mu Chivumbulutso mabuku onse a m’Baibulo amakumana ndi kutha. Apa pali chowonjezera cha buku la Danieli.” Machitidwe a Atumwi, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Iqiniso elichazwa nguJohane ngokuthi “iSambulo sikaJesu Kristu,” lelo iNgonyama yesizwe sakwaJuda ebe ilivula izimpawu kubantu bayo kusukela ngoJulayi 2023, lifinyeleliswa ekupheleleni lapho incwadi kaDaniyeli ihlanganiswa nencwadi yeSambulo. UDaniyeli isahluko sesibili umelela umlayezo wengelosi yesibili esimweni sokuvivinywa kwesithombe sesilo ezinsukwini zokugcina. Sichaza inqubo yokuvivinywa kanye nesikhathi esithile sokuvivinywa.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

අධ්‍යාය දෙකෙහි දානියෙල්ගේ වහල්කමෙන් සංකේතවත් කරන ලද සතළිස් අවුරුදු කාලය හා ක්‍රියාවලිය, මිලරයිට් ඉතිහාසය තුළ ප්‍රොටෙස්තන්ත්‍රිකයන්ගේ පරීක්ෂාකාලය නිරූපණය කළේය. ප්‍රොටෙස්තන්ත්‍රිකයන් ඔවුන්ගේ පරීක්ෂණ ක්‍රියාවලියෙන් අසමත් වී රෝමයේ දියණියන් බවට පත්වූහ. අනාවැකිමය වශයෙන්, දියණියක් ඇගේ මව නිරූපණය කරයි; රෝමය අනාවැකිමය මෘගයෙකි. ඔවුන්ගේ අසාර්ථකත්වය සහ පසුව රෝමයේ දියණියන් බවට මාරුවීම, අපගේ වර්තමාන ඉතිහාසය තුළ මෘගයාගේ රූපයේ පරීක්ෂාව නිරූපණය කරයි; මක්නිසාද ඔවුන් මෘගයාගේ රූපයක් බවට මාරුවූහ. එබැවින් අපගේ වර්තමාන පරීක්ෂණ ක්‍රියාවලිය දානියෙල්ගේ සතළිස් අවුරුදු වහල්කමෙන් ද, මිලරයිට් ව්‍යාපාරයේ දෙවන දූතයාගේ පණිවිඩයේ ඉතිහාසයෙන් ද නිරූපණය කරනු ලැබේ.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

M’mbiri ya uthenga wa mngelo wachiwiri umene unayamba pa September 11, 2001, muli nthawi yeniyeni ndi ndondomeko ya kuyesedwa imene ikuimiridwa mophiphiritsa monga loto la fano la Nebukadinezara la zilombo; pakuti ufumu mu ulosi wa m’Baibulo ulinso chilombo. Nebukadinezara ndi atsogoleri achipembedzo a Akaldayo akuimira iwo amene alephera mayesowo, ndipo Danieli ndi anyamata atatu oyenerawo akuimira iwo amene apambana mayesowo. Zingaoneke mwanjira ina, koma kulephera kwa Nebukadinezara kukutsimikiziridwa mu chaputala chachitatu cha Danieli.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Mukuedzwa, uko kunomiririrwa muna Dhanieri chitsauko chokutanga nechechipiri, mune zviratidzo zvenguva yechiporofita zvakasarudzika zvinoenderana nezvokwadi dzichangobva kuiswa pachena mubhuku raZvakazarurwa. Muchitsauko chokutanga, “mazuva gumi” aimiririra nguva yokuedzwa yakatungamirira kuti Dhanieri aratidze chimiro chakanaka uye chakakora nokuda kwokudya kwake zvokudya zvokudenga, nepo rimwe boka revatenwa richiratidza chimiro chaavo vakadya kudya kwamambo. Mambo, muchiporofita, ushe; uye muchiporofita mambo kana ushewo chikara. Avo vane chiso chakaratidza migumisiro yokudya kudya kwamambo, vakaratidza mufananidzo wechikara.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Muna Danieri chitsauko chechipiri, Danieri akanga achinyengetera kuti anzwisise “chakavanzika” chakanga chakavigwa muchiroto chomufananidzo chaNebhukadhinezari. Aifanira kuziva kuti chiroto chacho chaiva chii, uyewo kuti chairevei. Anomiririra avo vari mumazuva okupedzisira vari kutsvaka kunzwisisa zvakavanzika zvine chokuita nokuzarurwa kweChizaruro chaJesu Kristu, nokuti kuzarurwa kweChizaruro chaJesu Kristu ndicho “chakavanzika” chokupedzisira chouporofita chinozarurwa musuwo wenyasha usati wavharwa. Vaporofita vose, kusanganisira Danieri, vari kuratidza mazuva okupedzisira. Kushingaira kwaDanieri kuti anzwisise “chakavanzika” kwaiva kushingaira kwoupenyu kana rufu, sezvakangoitawo muedzo womufananidzo wechikara kuvanhu vaMwari mumazuva okupedzisira.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Mambo amundikisitikidya pakuonekesyedwa mwakuswejela kuti fanizo ja chisama chisakulongwa ni chisakupangidwa nkani akanati kutyoka kwa nthawi ya chisogozo; pakuti chili chisakupangidwa kuwa mayeso makulungwa kwa ŵandu ŵa Mlungu, mwa mayeso gaŵa ni mo chigamulo cha muyaya cha ŵanganyao chisakutemwa.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Munyengetero waDanieri, paakanga achitsvaka kunzwisisa “chakavanzika,” unomiririra chiratidzo chenguva chakananga munhoroondo yavanhu vaMwari mumazuva okupedzisira. Bhuku raDanieri rinopa zvapupu zviviri zvinotsigira chiratidzo chenguva che“munyengetero” mumazuva okupedzisira. Chiratidzo chenguva ichocho chiri munguva inomiririrwa neshoko rechipiri remutsara woga woga wekuvandudzwa.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Mamiro ouporofita eminyengetero yombiri iyi inguva yamakore makumi manomwe yokutapwa, iyo sechiratidzo inomirira “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Muna Danieri mbiri, mundima yokutanga, zita rokuti “Nebhukadhinezari” rinodzokororwa kaviri, uye kudzokororwa kweshoko muMagwaro chiratidzo chemharidzo yomutumwa wechipiri.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Pane mareferensi akati wandei muzvinyorwa zvaSista White anoratidza Danieri chitsauko 3 sechiratidzo chemurau weSvondo. Danieri chitsauko 1 chine hunhu hwose hweshoko remutumwa wokutanga, uye tinoziviswa kuti haugoni kuva neshoko rechitatu (Danieri chitsauko 3) usina shoko rokutanga nerechipiri.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Jaribio la sanamu ya mnyama limefafanuliwa na Ellen White kuwa ndilo jaribio tunalopaswa kulipita kabla ya muda wa rehema kufungwa, na kabla hatujatiwa muhuri. Muziki ulipopigwa katika Danieli sura ya tatu, muda wa rehema ulifungwa kwa njia ya kiishara, kwa maana sura ya tatu inawakilisha sheria ya Jumapili. Muziki wa Nebukadneza unawakilisha wimbo ambao kahaba wa Tiro ndipo huanza kuwaimbia wafalme wa dunia mwishoni mwa miaka sabini ya kiishara ambayo ndani yake alikuwa amesahauliwa.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Zvino zvichaitika nezuva iro, kuti Tiro richakanganwikwa kwemakore makumi manomwe, maererano namazuva amambo mumwe; shure kwokuguma kwamakore makumi manomwe Tiro richaimba sechifeve. Tora rudimbwa, ufambe-fambe muguta, iwe chifeve chakanga chakanganwikwa; ridza nziyo dzinonaka, imba nziyo zhinji, kuti urangarirwe. Zvino zvichaitika shure kwokuguma kwamakore makumi manomwe, kuti Jehovha achashanyira Tiro, uye iro richadzokera kumubhadharo waro, richaita upombwe noushe hwose hwenyika huri pamusoro pechiso chenyika. Isaya 23:15–17.

Sister White identifies the three angel’s messages as three tests.

USista White ubeka imiyalezo yezingelosi ezintathu njengezivivinyo ezintathu.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Vazhinji vakaenda kunosangana neChikomba pasi pemashoko engirozi yokutanga neyechipiri, vakaramba yechitatu, iwo mashoko okupedzisira okuedzwa anofanira kupiwa kunyika, uye nzvimbo yakafanana ichatorwa apo kudanwa kokupedzisira kuchaitwa.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Pamusoro pezvapupu zvinoverengeka, Danieri chitsauko chechipiri, ishoko remutumwa wechipiri. Nhoroondo yekusimbiswa kwesimba remutumwa wekutanga kusvika pakutongwa, ndiyo nhoroondo inomiririrwa nemakore makumi manomwe okutapwa kwaDanieri. Mamiriro omunamato waDanieri muchitsauko chechipiri, anoitika mukati memakore makumi manomwe, ayo ari chiratidzo che“nguva nomwe”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Munamato wechitsauko chechipfumbamwe unotanga nokunongedzera kwakananga kumakore makumi manomwe. Mamiriro ouprofita eminamato yose iri miviri akafanana chose. Inomiririra mativi akasiyana omunamato mumwe chete, asi yose iri miviri yakaiswa mumamiriro mamwe chete e“nguva nomwe,” uye yose iri miviri inoenderana nechiratidzo chomunzira che“munamato” chiri munhoroondo yevane zviuru zana namakumi mana nezvina vemazuva okupedzisira.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Daniyeri paanonyengetera muchitsauko chepfumbamwe, anenge ari munguva yechiporofita ye“shanduko” kubva kuumambo hweBhabhironi kuenda kuumambo hwevaMedhia navaPeresia. Nzvimbo iyoyo yeshanduko zvakare chiratidzo chenzira, uye zvakare inowirirana nenzvimbo imwecheteyo yeshanduko mukufamba kwemutumwa wechitatu, apo vanhu vaMwari vanofira mumugwagwa se“vaRaodhikia”, vachibuda muguva se“vaFiradherifia”. Nzvimbo yeshanduko yekufamba kwemutumwa wokutanga inowirirana zvose nenzvimbo yeshanduko yaDaniyeri, pamwe chete nekufamba kwemutumwa wechitatu, uye zvitatu izvi zvose zvakabatana zvakananga ne“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Shanduko kubva kuFiradherifia kuenda kuRaodhikia mukufamba kwevaMiraite yakaitika nokusvika kwe“chiedza chitsva” pamusoro pe“nguva nomwe” muna 1856, uye nokurambwa kwakatevera kwe“nguva nomwe” zvachose muna 1863. Daniyeri muchitsauko chepfumbamwe, kufamba kwemutumwa wokutanga munguva yevaMiraite, uye kufamba kwemutumwa wechitatu munguva yedu, zvose zvine nzvimbo yeshanduko inowirirana imwe neimwe, uye nzvimbo dzose nhatu dzeshanduko dzakaiswa mukati mechirevo che“nguva nomwe”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

M’mbiri ya njira ya kuyesedwa, Danieli akuyimira mtumiki amene wapatsidwa kuunika kumene poyamba amagawana ndi anzake atatuwo, motero akusonyeza mwa chizindikiro udindo wa uneneri wa “Eliya”, amene ali “liwu la wofuula m’chipululu”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Chakavanzika” chiri muna Danieri chitsauko chechipiri chinoratidza kuti umambo hwechisere hweuprofita hweBhaibheri “ndehwehumambo hunomwe.” Sezvo huri mufananidzo wokutanga wehumambo hweuprofita hweBhaibheri, naizvozvo hunobatana nemufananidzo wokupedzisira wehumambo hweuprofita hweBhaibheri unowanikwa muna Zvakazarurwa chitsauko chegumi nechinomwe. Umambo hwechisere, sezvo huri “hwehumambo hunomwe” hwakatangira, huri kureva nzvimbo yokuchinja inosimbisa Bhabhironi razvino semubatanidzwa une zvikamu zvitatu weshato, chikara, nomuporofita wenhema. Chiroto chaNebhukadhinezari chomufananidzo pakupedzisira chiri kuratidza umambo hwechisere hwapanyika munhoroondo youprofita.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Muuprofita hweBhaibheri, umambo hunomiririrwa nechikara; saka chokwadi chinomiririrwa nehope dzechifananidzo chaNebhukadhinezari ndicho chirevo chokutanga chechikara chokupedzisira, sezvachinodudzirwawo muna Zvakazarurwa chitsauko chegumi nezvinomwe. Naizvozvo, hope dzaNebhukadhinezari pakupedzisira ndidzo hope dzechifananidzo chechikara chechisere nechokupedzisira. Ndiyo hope dze“chifananidzo chechikara”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Izvozvo ndizvo zvazvo chinosimbisa kukosha kwekucherechedza nzvimbo yokuchinjika inoitika mukufamba kwengirozi yechitatu, asiwo “chakavanzika” ndicho kiyi inobatanidza nekusimbisa zvikuru zvezvave zvichiratidzwa nezvinyorwa zvakapfuura pamusoro penhoroondo yakatevera July 18, 2020. Muzvinyorwa izvozvo, zvakabudiswa kuti zviratidzo zvina zvenzira zverimwe nerimwe remasangano matsvene okuvandudzwa, anomiririrwa nemakore makumi manomwe okutapwa kwaDanieri, nguva dzose zvine dingindira rimwe chetero.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Zviratidzo zvina izvo zvenguva munguva yaKristu zvakaiswa mukati mechimiro che“rufu nerumuko”. Chiratidzo chokutanga, chaimiririra kupihwa simba kweshoko rokutanga, chaiva rubhabhatidzo rwaKristu, chiratidzo cherufu nerumuko. Chiratidzo chechipiri, chinomiririra kuora mwoyo kwokutanga munhoroondo iyoyo, chaiva rufu nerumuko rwaRazaro. Chiratidzo chechitatu chaiva kupinda kwokukunda muJerusarema, kuchimiririra Kuchema kwePakati pousiku. Kristu akanga achienda kurufu rwake nerumuko, uye Razaro, mumiriri mupenyu werufu nerumuko, ndiye akatungamirira rwendo rwacho. Razaro anoratidzawo kuti panguva yokuziviswa kweKuchema kwePakati pousiku, vanhu vaMwari vano“iswa chisimbiso”.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Muujiza huu wa kilele, wa kumfufua Lazaro, ulipaswa kuweka muhuri wa Mungu juu ya kazi Yake na juu ya dai Lake la uungu.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Chiratidzo chechina chekutonga chakanga chiri muchinjikwa, icho chakavawo rufu nokumuka. Nguva yezviratidzo izvozvo zvina inomiririrwa nemakore makumi manomwe okutapwa kwaDanieri.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

M’mbiri ya a Millerite, mutu wake unali “mfundo ya tsiku limodzi kukhala chaka chimodzi,” ndipo pa 11 Ogasiti, 1840 panali kutsimikiziridwa kwa mfundo imeneyo. Kukhumudwitsidwa koyamba kunali zotsatira za kugwiritsa ntchito molakwika mfundo ya tsiku limodzi kukhala chaka chimodzi. Kulira kwa Pakati pa Usiku kunali kukwaniritsidwa kwa mfundo ya tsiku limodzi kukhala chaka chimodzi molumikizana ndi ulosi wa zaka zikwi ziwiri ndi mazana atatu ndi ulosi wa zaka zikwi ziwiri ndi mazana asanu ndi makumi awiri, ndipo pamenepo Chiweruzo Chofufuza chinayamba pamene maulosi aja a tsiku limodzi kukhala chaka chimodzi anakwaniritsidwa pa 22 Oktoba, 1844. Mutu wa zizindikiro zonse zinayi za njira m’mbiri ya a Millerite unali “mfundo ya tsiku limodzi kukhala chaka chimodzi.” Nthawi ya zizindikiro zinayi za njira zimenezo ikuimiridwa ndi zaka makumi asanu ndi awiri za ukapolo za Danieli.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Nga masiku gha themba Davide, mutu ukuru ukaŵa “likasa la Chiuta”. Apo Davide wakapika nkhongono, pamanyuma pake wakakhazikiska mtima kuti wazenge likasa ku msumba wa Davide.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Na Davida akaendelea mbele, akazidi kuwa mkuu, naye Bwana, Mungu wa majeshi, alikuwa pamoja naye. 2 Samweli 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

پہلی مایوسی اُس وقت ہوئی جب عُزّہ نے صندوقِ عہد کو چھو کر گناہ کیا۔ تیسرا نشانِ راہ اُس وقت ظاہر ہوا جب داؤد نے سمجھا کہ خداوند نے عوبیدادوم جِتّی کے گھرانے کو برکت دی ہے، جہاں عُزّہ کی سرکشی کے بعد سے صندوقِ عہد رکھا گیا تھا۔ تب داؤد گیا اور صندوقِ عہد کو یروشلم میں اپنے ظفرمندانہ داخلے کے لیے واپس لے آیا (مگر صرف اس لیے کہ اُس کی بیوی داؤد کے داخلے پر بےجا غضب اور “مایوسی” کا اظہار کرے)۔ ان چاروں نشاناتِ راہ میں سے ہر ایک کی نمائندگی صندوقِ عہد کرتا ہے۔ ان چار نشاناتِ راہ کا زمانہ دانی ایل کی اسیری کے ستر برسوں سے ممثل ہے۔

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Musi wa 11 Nyakanga 2001, Uislamu wa “Ole wa tatu” ulifunguliwa, kisha ukazuiliwa. Tarehe 18 Julai 2020, kulikuwa na unabii ulioshindwa kuhusu nafasi ya Uislamu. Ujumbe unaoleta mifupa mikavu iliyokufa kuwa hai unatoka kwa “pepo nne”, ambazo ni ishara ya Uislamu na zinawakilisha ujumbe wa Kilio cha Usiku wa manane. Uharibifu wa taifa unaofuata ukengeufu wa taifa wa sheria ya Jumapili nchini Marekani unasababishwa na Uislamu wa “Ole wa tatu”. Kipindi cha alama hizo nne za njia kinawakilishwa na miaka sabini ya utumwa ya Danieli.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

कन्जेल पहिलोक मिसनले तेस्कै तेस्रो दूतको आन्दोलनलाई जनाउँछ, अनि मिलेरवादी इतिहासभित्र मध्यरातको पुकारको सन्देशले पहिलो निराशा उत्पन्न गराउने असफल भविष्यवाणीको सच्याइ थियो।

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Awo vakanyadziswa vakaona muMagwaro kuti vakanga vava munguva yokunonoka, uye kuti vaifanira kumirira nomwoyo murefu kuzadziswa kwechiratidzo. Uchapupu humwe chete hwakavatungamirira kutarisira Ishe wavo muna 1843, ndihwo hwakavatungamirira kutarisira Iye muna 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Ushahidi uleule wa shambulio la Kiislamu dhidi ya Nashville, ndio ushahidi wa shambulio dhidi ya Nashville litakalotokea kama mwitikio kwa utekelezaji wa ibada ya Jumapili. Maandishi ya Roho ya Unabii hayashindwi kamwe. Utabiri wa shambulio dhidi ya Nashville umewekwa wazi katika maandishi ya Roho ya Unabii. Utabiri wa Nashville utatimizwa, lakini utabiri wa shambulio dhidi ya Nashville utategemea masahihisho ya utabiri ulioshindwa hapo awali, kama ilivyokuwa katika historia ya Wamillerite. Unatimizwa katika alama ya nne ya njia, ambayo ni alama ya njia inayowakilisha “hukumu”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu daima huonyesha mwisho kwa mwanzo, na alama ya kwanza ya njia ya Septemba 11, 2001, ilikuwa shambulio la Uislamu; kwa hiyo, katika hukumu ya sheria ya Jumapili, kutakuwa na shambulio la Kiislamu dhidi ya Nashville. Yawezekana kabisa likajumuisha malengo mengine pia, lakini ujumbe wa Kilio cha Usiku wa Manane ni ujumbe ambao ni urekebisho wa ujumbe uliosababisha kukatishwa tamaa kwa kwanza. Kukatishwa tamaa kwa kwanza kulisababishwa na dhambi ya kutumia kipengele cha wakati kwa unabii, si kwa maneno ya Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Zvakakosha kuziva kuti zviratidzo zvina zvinotangira pa“kusimbiswa” kweshoko rokutanga (iro muna Danieri rinoitika pakutanga pemakore makumi manomwe okufananidzira), zvinogara zvichitungamirirwa nedingindira rimwe chete. Kana wakagamuchira Gunyana 11, 2001, sokuzadzika kwechiporofita, ipapo pachiporofita wakadya “bhuku rakavigwa”. Vanhu vashoma kwazvo ndivo vakadyira chokwadi ichocho, asi vakanga varipo vamwe, sezvinomiririrwa naDanieri, vakazvisarudzira mumwoyo yavo kuti varege kusvibiswa nezvokudya zveBhabhironi. Asi varipowo avo vanoti vanotenda kuti Gunyana 11, 2001, kwaiva kuzadzika kwechiporofita, asi vanopikisa vachiti vakanga vasiri vaIslam, asi mhuri yaBush, kana kuti maGlobalists, kana maJesuit, kana CIA, kana kuti mubatanidzwa wezvinhu izvozvo zvinowanzo shandiswa navanofungidzira kurangana vomazuva ano. SaArfa naOmega, Jesu anoratidza mugumo nekutanga, saka kana takakanganisa pamusoro pezvakamiririrwa pachiporofita paGunyana 11, 2001, tiri kuparadza kugona kwedu kupatsanura zvakarurama Shoko rechiporofita re“chokwadi”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Simba” ya ujumbe wa kwanza katika historia ya Wamilleriti ilikuwa Uislamu wa ole ya pili, na simba hiyo ilikuwa mfano wa simba ya tarehe 11 Septemba 2001, iliyoletwa na Uislamu wa ole ya tatu.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Uislamu katika alama ya kwanza ya njia humtambua Uislamu katika alama ya mwisho ya njia. Alama ya mwisho ya njia inawakilisha hukumu, na Marekani inahukumiwa katika sheria ya Jumapili. Ni ujumbe wa pili wa Ezekieli katika sura ya thelathini na saba, unaowarudisha wafu katika uzima, na ujumbe huo ndio ujumbe wa alama ya tatu ya njia, ambao ni Kilio cha Usiku wa Manane. Huo ndio ujumbe wa kutiwa muhuri, kama ulivyofanishwa na kuingia kwa ushindi kwa Kristo akiwa amepanda juu ya “punda”, ishara ya Uislamu. Ujumbe wa kutiwa muhuri wa Kilio cha Usiku wa Manane unabebwa na Uislamu.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Dambudzani mwanasikana weZioni muchiti, Tarira, Mambo wako anouya kwauri, munyoro, akatasva mbongoro, nechimbongoro, mwana wembongoro. Mateo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Chiporofita chachipiri chaEzekieri chinobva ku“mhepo ina”, ichovowo chiri chiratidzo cheIslam. Zvakakosha zvikuru chose kujekesa pachena chokwadi ichi, nokuti shoko riri Kuchema kwePakati peusiku ndiro shoko rinoratidza Islam yeNhamo yechitatu sesimba rinounza kutongwa pamusoro peUnited States pamutemo weSvondo, uye rinobudisa kuparara kwenyika kunotevera chirevo.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Maqembu la Suphôtu a Tshenolo a vha e kahlulo dza Mudzimu nṱhani ha u kombetshedzwa ha u gwadamela nga Sonto nga Roma ya vhupfumu ha vhahedeni na nga Roma ya vhupapa.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Mabembe mapfumo mana okutanga akaunzwa pamusoro peRoma yechihedheni pashure pokunge Konstantino asimbisa mutemo wokutanga weSvondo mugore ra321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Mabumbiro echishanu nechitanhatu (ayo anovawo Nhamo Yokutanga neYechipiri yeChiIslamu), aiva kutonga kwaMwari pamusoro peRoma yepapa nokuda komutemo weSvondo wepapa wakaiswa muKanzuru yeOrleans, mugore ra538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Pikombo ca ciŵiri na ciŵiri (ico cili Cinkhonya ca citatu ca Chisilamu), ni cilango ciletwa pa United States mu nshita ileisa panshita ishingi, lintu yakakaka ukulambila pa Mulungu wa Cibelu.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Uislamu wa olelo lwesithathu uwugwalo lokuqala lwesikhathi, olumelelwa nguSepthemba 11, 2001. Isiprofetho esingaphumelelanga sokuhlasela koUislamu eNashville ngoJulayi 18, 2020 simelela ukudumala kokuqala, okuyigwalo lesibili. Umlayezo “wemimoya emine” yoUislamu, njengoba umelelwe esiprofethweni sesibili sikaHezekeli esahlukweni samashumi amathathu nesikhombisa, umelela Isimemezelo Saphakathi Kwamabili, okuyigwalo lesithathu, bese kuba yigwalo lesine lokugcwaliseka kwesiprofetho esingaphumelelanga sangoJulayi 18, 2020 emthethweni weSonto. Lezo yizigwalo ezine zesiprofetho ezenzeka emlandweni wesiprofetho wabayizinkulungwane eziyikhulu namashumi amane nane, njengoba umelelwe yiminyaka engamashumi ayisikhombisa yokuthunjwa kukaDaniyeli.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Kuzindikirwa kweshoko reKuchema kwePakati pousiku chinhu chikuru che“chakavanzika” chakazarurwa nomufananidzo kuna Danieri, paakanyengetera kuti anzwisise chiroto chaNebhukadhinezari chechifananidzo. Munyengetero wake chiratidzo chenzira chiri pakuguma kwamazuva matatu nehafu erufu rwezvapupu zviviri zvaZvakazarurwa chitsauko 11. Munyengetero waDanieri weRevhitiko 26, sezvawakanyorwa muchitsauko 9, wakaitwa mugore rokutanga raDhariusi. Izvi zvinoisa minyengetero yake panzvimbo dzokuchinja.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

पाठा-पहेरी इतिहासको संक्रमण-बिन्दु १८५६ थियो, जब जेम्स र एलेन ह्वाइटका अनुसार पाठा-पहेरी आन्दोलन फिलाडेल्फियाबाट लाओडिसियातर्फ सर्‍यो। त्यही वर्ष हाइरम एड्सनका Review and Herald लेखहरूमा “seven times” सम्बन्धी “new light” आयो, तर १८६३ मा (“seven times” पछि) “seven times” लाई पूर्णतः अस्वीकार गरियो। दानिएलले “the prayer” प्रार्थना गरे, जसलाई बाइबल भविष्यवाणीका पहिलो र दोस्रो राज्यहरूबीचको संक्रमण-बिन्दुमा “seven times” को “scattering” का लागि “the remedy” भनेर चिनिन्छ।

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Zvitatu nehafu chiratidzo chemakore ane chiuru chimwe nemazana maviri namakumi matanhatu, ayowo ariwo chiratidzo che“nguva nomwe.” Pana Chikunguru 18, 2020, kufamba kweRaodhikia kweFuture for America kwakaratidza kupandukira murairo waMwari wokuti kusazomboremberedzazve shoko rechiporofita pamusoro penguva. Kufamba uku kwakazobva “kwaurayiwa” uye “kuparadzirwa” mumugwagwa waZvakazarurwa gumi nechimwe, unopfuura nomumupata waEzekieri wamapfupa akaoma akafa. Pakuguma kwenguva iyoyo yoku“paradzirwa,” iyozve iriwo “nguva yokunonoka” yomufananidzo wevasikana gumi, ivo zvino vava kudanwa kubuda mumakuva avo ne“inzwi rinodanidzira” richibva mukati me“renje” remazuva e“zvitatu nehafu.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Sezvakangoita vaMillerite pakupedzisira vakaziva kuti panguva iyoyo vakanga vari mu“nguva yokunonoka” yaMateo chitsauko makumi maviri neshanu, naHabhakuki chitsauko chechipiri, saizvozvowo, “zvapupu zviviri zvakafa” zvinofanira kuziva pazviri, apo “inzwi riri murenje” rinodanidzira. Zvinofanira kuziva kuti “zvakapararira”. Kuziva ikoko kudanwa ku“munyengetero”, asi kwete kungova munyengetero chete, kudanwa kumunyengetero waDhanieri weRevhitiko makumi maviri nenhanhatu. Pasina munyengetero iwoyo chaiwo, hakuna rumutsiriro. Rumutsiriro rwacho ndirwo runoratidza nzvimbo yokuchinjira kubva kuRaodhikia kuenda kuFiradherfia, uye runobudisa chiitiko chechiporofita chewechisere ari wevanomwe, sezvinosimbiswa nemufananidzo waNebhukadhinezari muna Dhanieri chitsauko chechipiri.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Kana munyengetero uyo wokutendeuka nokureurura wapedziswa, chipikirwa ndechokuti Mwari aizorangarira sungano Yake uye aunganidze vanhu Vake vakanga vapararira. Uprofita hwokutanga hwaEzekieri hwakaunganidza mapfupa pamwe chete, uye ipapo uprofita hwake hwe“mhepo ina” hwakashandura “vaFiraderifia” vakanga vachangoberekwa kuva hondo ine simba zvikuru… hondo ine simba zvikuru iyo, maererano naZvakazarurwa gumi neimwe, yaizobva “yasimudzirwa kudenga” pamwe chete ne“gore rengirozi”. Ivo zvino ndivo “mureza” waIshe.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Chakavanzika” chaDanieri 2, sezvachiri zvino kuratidzwa neShumba yorudzi rwaJudha, chinosimbisa chiitiko che“wechisere anobva kune vanomwe”…uye chimwe nechimwe chezvimwe zvinhu zvose zvehuprofita zvaDanieri 2 zvinowirirana nehurongwa hwehuprofita hwezvapupu zviviri zvaZvakazarurwa 11. Zvapupu zviviri zvaZvakazarurwa chitsauko 11, “zvinosimudzwa sechiratidzo” mu“awa” imwe chete iyo mutemo weSvondo unoitika, nokuti zvinosimudzwa pa“kudengenyeka kukuru kwenyika” kwaZvakazarurwa chitsauko 11. “Kudengenyeka kukuru kwenyika” kunoparadza chegumi cheguta, uye United States ndiye mambo mukuru pakati pe“madzimambo gumi”, sezvakanga zvakaita France, apo “kudengenyeka kwenyika” kweChimurenga cheFrance kwakaparadza France mukuzadziswa kweZvakazarurwa chitsauko 11.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Kuzadziswa kwakakwana kwekudengenyeka kwenyika ikoko kunoitika pachikara che“nyika”, uye mutemo weSvondo muumambo hwechikara chenyika unounza kuzununguka. Kuzadziswa kwakakwana kwe“kudengenyeka kwenyika” kweZvakazarurwa 11, ndiwo mutemo weSvondo apo chikara che“nyika” chino“zununguswa” uye kutsauka kwenyika pakutenda kunoteverwa nokuparara kwenyika. Panguva iyoyo, zvapupu zviviri zvino“kwidziridzwa sechiratidzo”. Zvino“kwira kudenga zviri mumakore”, sezvakangoita Kristu paakakwira kudenga kekupedzisira. Mashoko ake okupedzisira kuvadzidzi, avo vanofananidzira vanhu vaMwari vemazuva okupedzisira, avowo vanofanira kukwidziridzwa kudenga sechiratidzo, akanyorwa mubhuku raMabasa.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Akati kwavari, Hazvisi zvenyu kuziva nguva kana misi yakatarwa, izvo Baba vakaisa musimba ravo vamene. Asi muchagamuchira simba, kana Mweya Mutsvene auya pamusoro penyu; uye muchava zvapupu zvangu muJerusarema, nomuJudhea yose, nomuSamaria, kusvikira kumigumo yenyika. Zvino wakati ataura zvinhu izvi, vakati vachakatarisa, akasimudzwa; uye gore rikamugamuchira, rikamubvisa pakuonekwa kwavo. Mabasa 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Avo vaizova “mureza” vanofanira kutsauka pakushandisa “nguva nemwaka”, kana vachida kugamuchira simba roMweya Mutsvene kuti vabudirire kuita basa re“mureza”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“chakavanzika” chakazarurirwa Danieri muchitsauko chechipiri, ndicho chakavanzika cheChizaruro chaJesu Kristu chinobvisirwa chisimbiso nguva pfupi nguva yengoni isati yapera. Icho “chakavanzika” ichocho chinosanganisira “nhoroondo yakavanzika” ye“Kutinhira Kunomwe.” Nhoroondo iyoyo yakarongwa pamusoro peshoko rechiHebheru rakasikwa nokubatanidza pamwe chete tsamba yokutanga, yegumi nenhatu, neyokupedzisira yearufabheti yechiHebheru. Kana tsamba idzodzo dzabatanidzwa pamwe chete, dzinoumba shoko rechiHebheru rinoti “chokwadi.” Jesu ndiye “chokwadi”, uyo ariwo Wokutanga neWokupedzisira. Tsamba nhatu idzodzo dzinomirira marongerwo esangano rimwe nerimwe guru rokushandurwa, nokuti dzinomirira ngirozi yokutanga, yechipiri neyechitatu. Dzinomirira nzira yenhanho nhatu yokunatswa inomiririrwa naDanieri muchitsauko chegumi nembiri, ichinzi “vakanatswa, vakacheneswa vakaitwa vachena, uye vakaedzwa”. Maitiro iwayo enhanho nhatu okuedzwa nokunatswa akanga achiparidzwa kwemakore anopfuura makumi maviri neFuture for America, asi zvino ava kuzivikanwa sokumirira “nhoroondo yakavanzika” mukati memitsetse mitsvene yokushandurwa. Iyi “nhoroondo yakavanzika” ndiyo kuzadzikiswa kwakakwana kwe“Kutinhira Kunomwe” kwakanga kwakaiswa chisimbiso kusvikira zvino, nguva pfupi nguva yengoni isati yapera.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Kwa muda mrefu imeeleweka kwamba Ngurumo Saba zinawakilisha “ufafanuzi wa matukio yaliyotukia chini ya ujumbe wa malaika wa kwanza na wa pili,” na kwamba pia zinawakilisha “matukio ya wakati ujao ambayo yangefunuliwa kwa mpangilio wake.” Sasa imefunuliwa kupitia Ufunuo wa “kweli,” kwamba alama tatu za mwisho za njia ya marekebisho ni “historia iliyofichwa” ya Ngurumo Saba. Alama hizo za njia huanza kwa kukata tamaa kwa “kwanza” na kumalizika kwa kukata tamaa kwa “mwisho.” Alama ya katikati ya njia ni Kilio cha Usiku wa Manane. Kukata tamaa kwa kwanza huashiria mwanzo wa “wakati wa kukawia”, unaomalizika katika Kilio cha Usiku wa Manane. Ujumbe wa Kilio cha Usiku wa Manane huisha katika “hukumu” ambapo kukata tamaa kwa mwisho huwekwa alama.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Kukatyamadzwa kwokutanga muna Danieri chitsauko chechipiri kwaiva kuziva kwaDanieri kuti akanga aiswa pasi pe“chirevo cherufu”. Ipapo akakumbira “nguva”, nokudaro achiratidza kutanga kwe“nguva yokunonoka”. Izvozvo zvakamutungamirira pakunzwisisa “chakavanzika,” iro riri shoko reKudanidzira Kwapausiku, iro rakazoparidzwa kuna Nebhukadhinezari kuti agone “kutonga” shoko raDanieri.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Kutongwa kwaNebhukadhinezari pamusoro pechiroto nedudziro yakapiwa naDanieri kunoratidza mucherechedzo wechitatu pamitatu inotsanangura “nhoroondo yakavanzika” yeKutinhira Kunomwe. Kutonga ikoko kunotorwazve muna Danieri chitsauko 3, chinomiririra nheyo inoshandiswa zvakasimba mumabhuku aDanieri neZvakazarurwa, iyo nheyo iri yokuti “dzokorora uwedzere”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Tichataura chitsauko chechitatu munyaya inotevera, asi zvakafanira kuzivisa pano kuti kutonga kwechiratidzo chechitatu munzira muchitsauko chechitatu kunoratidza kuodzwa mwoyo kwekupedzisira, kwakafananidzirwa nekuodzwa mwoyo kwekutanga. “Nhoroondo yakavanzika” yemitinhimira minomwe inoratidza zviratidzo zvitatu munzira, zvichitanga uye zvichiguma nekuodzwa mwoyo. Muna Danieri chitsauko chechipiri, kuodzwa mwoyo kwekutanga kunobatanidzwa ne“mutongo werufu” wakabudiswa naNebhukadhinezari, uye muchitsauko chechitatu kuodzwa mwoyo kwekupedzisira kunobatanidzwa neumwewo “mutongo werufu” wakabudiswa naNebhukadhinezari.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“මුර දෙන දෙදෙනාගේ” “සඟවා තිබූ ඉතිහාසය”, එනම් Future for America ව්‍යාපාරය නියෝජනය කරන එය, 2020 ජූලි 18 වන දින ඇති වූ බලාපොරොත්තු බිඳවැටීම නියෝජනය කරයි. එවිට, ප්‍රකාශනය 11 වන පරිච්ඡේදයේ “දින තුනහමාරක්” මගින් නිරූපිත “ප්‍රමාද කාලය” ආරම්භ විය. “අගාධයෙන්” නැඟී ආ මෘගයා විසින් “වීථිවලදී” “ඝාතනය කරනු ලැබූ” අයගේ අවදිවීමත් නැවත නැගිටීමත් දෙවියන්වහන්සේගේ අනාවැකිමය වචනය තුළ විශේෂයෙන් විස්තර කර ඇත; එහෙත් සරල මට්ටමින්, මුර දෙන දෙදෙනා අවදි වන විට, ඔවුන් දානියෙල් 2 වන පරිච්ඡේදයේ නිරූපිත “රහස” අවබෝධ කරගනිති.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

“Chinsinsinsi” chimenecho ndi uthenga wa Kuitana kwa Pakati pa Usiku, umene iwo kenako amalengeza kufikira pa Danieli chaputala 3, pamene lamulo la Lamlungu lotsala pang’ono kubwera lifika, ndipo kukhumudwitsidwa komaliza kumachitika. Kukhumudwitsidwa koyamba kunakumana nako ndi amene akuimiridwa ngati “Danieli” pa Julaye 18, 2020. Kukhumudwitsidwa komaliza kumakumana nako ndi mtsogoleri wa “mafumu khumi,” amene ndi United States, pamene kupanduka kwa dziko ku chikhulupiriro kumabweretsa kuwonongeka kwa dziko kochokera ku Chisilamu.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Tidzapedza pfupiso nemhedziso yechitsauko chechipiri chaDhanieri muchinyorwa chinotevera.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Satane u khomile misava yi va makhumbi ya yena. U nghenise sabatha ya xikwembu xa hava, a ri karhi a yi nyika nkoka lowukulu hi ku vonaka. U yivile ku xiximiwa ka misava ya Vakreste ku suka eka Sabatha ya Hosi ku ya eka leyi sabatha ya xikwembu xa hava. Misava yi nkhinsama emahlweni ka ndhavuko, xileriso lexi endliweke hi munhu. Ku fana hilaha Nebukadnetsara a vekeke xifaniso xakwe xa nsuku erivaleni ra Dura, kutani a titlakusa, na yena Satane wa titlakusa eka leyi sabatha ya mavunwa, leyi a yi yiveleke mavala ya le tilweni.” Review and Herald, March 8, 1898.

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