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# The Book of Daniel - Number Thirty-One

Bhuku la Daniele - Nhamba Makumi Matatu neImwe

America’s Warning: The Significance of Daniel’s Interpretation for Today

ॲमेरिकेसाठीचा इशारा: आजच्या काळासाठी दानिएलच्या अर्थनिर्णयाचे महत्त्व

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

“Zvakanyorwa pamadziro,” pamwe chete nedudziro yaDanieri kuna Bherishazari, zvinomiririra kuziviswa kwekupedzisira kunopesana nehwamanda yechiRepublic yakatsauka pamwe nehwamanda yechiPurotesitendi yakatsauka yeUnited States. Nhoroondo yokutanga yevabereki vakavamba United States pamwe chete nemapiyona eAdventism yakanyorwa pachena, asi zvidzidzo nenyevero zviri imomo zvakaiswa parutivi mukati me“zvizvarwa zvina.” Bherishazari anomiririra chokwadi ichi zvakakwana.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Hakuna ulazima wa kufafanua kwa usahihi kipindi mahsusi cha wakati ili kuamua kizazi ni nini, kwa maana Neno la Mungu halishindwi kamwe, nayo yasema wazi kwamba ni katika kizazi cha nne Mungu hufunga vitabu juu ya mataifa yaliyomwasi dhidi ya mapenzi yake yaliyofunuliwa.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Zvino Mwari akataura mashoko aya ose, achiti: Ndini Jehovha Mwari wako, akakubudisa munyika yeIjipiti, muimba youranda. Usava navamwe vamwari kunze kwangu. Usazviitira mufananidzo wakavezwa, kana chifananidzo chechinhu chipi nechipi chiri kudenga kumusoro, kana chiri panyika pasi, kana chiri mumvura iri pasi penyika. Usazvikotamire, kana kuzvinamata; nokuti ini Jehovha Mwari wako ndiri Mwari ane godo, ndichiranga zvakaipa zvamadzibaba pamusoro pavana kusvikira kurudzi rwechitatu nerwechina rwaavo vanondivenga; uye ndichiitira nyasha kuzviuru zvaavo vanondida, vanochengeta mirayiro yangu. Ekisodho 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

Mu muryango wa nyuma, bityo no mu “muryango wa kane” wa kera wa Isirayeli uvugwa mu buhanuzi, Yohana Umubatiza na Kristo bombi bagaragaje ko uwo muryango wari umuryango w’impiri.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Imi rudzi rwenyoka, imi makaipa, mungataura sei zvinhu zvakanaka? Nokuti muromo unotaura zvinobva pakuzara kwomwoyo. Munhu akanaka anobudisa zvinhu zvakanaka kubva pfuma yakanaka yomwoyo; uye munhu akaipa anobudisa zvinhu zvakaipa kubva pfuma yakaipa. Asi ndinoti kwamuri, shoko rimwe nerimwe risina maturo richataurwa navanhu, vacharizvidavirira pazuva rokutongwa. Nokuti namashoko ako ucharuramiswa, uye namashoko ako uchapiwa mhosva. Mateo 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Muchizvarwa chokupedzisira chechikara chapanyika, chinotaura seshato (nyoka yerudzi rweviper). Kubva muna 1863 kusvika pamurayiro weSvondo, runyanga rweRepublican rwakatsauka kubva paBumbiro reMitemo reUnited States. Maropafadzo ayo Mwari akapa rudzi urwu akatsausa mwoyo yevagari navatungamiri kubva pamutoro wavo wokudzivirira misimboti yakabereka upfumi nokuwanda kwezvinhu zvakanaka zvavakazosvika pakunakidzwa nazvo, uye vakakanganwa chikonzero chakafuridzira madzibaba avatangi pakugadzira gwaro dzvene rakabereka upfumi nokuwanda kwezvinhu zvakanaka izvo zvavakazobvumira kuti zvivanyengedze. Havana kungokanganwa chinangwa chegwaro iro dzvene chete, asi vakakanganwawo mutoro wavo wokuchengetedza misimboti iri mukati megwaro iroro.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Kutanga muna 1863 kusvikira panguva yemurayiro weSvondo, runyanga rwechokwadi rwechiPurotesitendi (Adventism) rwakatsauka kubva pachokwadi charwo hwaro chakagadzwa naMwari kubudikidza nebasa raWilliam Miller. Maropafadzo akapiwa neMwari kuAdventism akatsausa mwoyo yevagari nevatungamiri kubva pabasa ravo rokuchengetedza misimboti yakaburitsa pfuma yomweya yavakanga vava kufarikanya, uye vakakanganwa chinangwa chamapiyona mukubudisa shoko rinomiririrwa pamachati maviri matsvene, rakanga rakarongerwa kusimbisa pfuma yechiporofita yavakanga vachifanira kuchengetedza nekuparidza.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Mwari paaakapinda muchibvumirano naIsraeri yekare paGomo reSinai, Akapa mahwendefa matsvene maviri aiva nemirau Yake gumi, ayo aifanira kuva chiratidzo chouhukama hweSungano Yake nevanhu Vake. Paakagadza mitambo yegore negore, Akarayira kuti paPentekosti paifanira kuva nechipiriso chezvingwa zviviri, zvaifanira kusimudzirwa. Chipiriso chokuzunguzirwa chezvingwa zviviri ndicho chete chipiriso muushumiri hwetemberi chaifanira kuva nembiriso (chiratidzo chechivi chomunhu, utsinye, kuipa, nokunyengera), yakabatanidzwa mukugadzirwa kwacho.

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Kuzvikudza kwenyu hakuna kunaka. Hamuzivi here kuti mbiriso shoma inovirisa bundu rose? Naizvozvo bvisai mbiriso yekare, kuti muve bundu idzva, sezvo musina mbiriso. Nokuti Kristuwo, Isita yedu, akabayirwa isu. Naizvozvo ngatichengetei mutambo, kwete nembiriso yekare, kana nembiriso yehuipi nokushata; asi nechingwa chisina mbiriso chokutendeka nechokwadi. 1 VaKorinte 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Panguva iyoyo, vanhu vazhinji kwazvo vakanga vaungana, zvokuti vakanga vachitsikirirana, akatanga kutanga kutaura kuvadzidzi vake achiti, Chenjererai mbiriso yavaFarisi, iko kunyepedzera. Ruka 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Zvingwa zviviri zvaiwidzwa sechibayiro chokuwidzwa, zvaiva chiratidzo chemureza wezana namakumi mana navana zvuru, avo, kunyange vaiva vatadzi, vakanga, nesimba raMwari, vabvisa mbiriso yavo yoruvengo, yokuipa, neyounyengeri. Mbiriso yaiva muzvingwa zvaimiririra vanhu (vatadzi), vakanga vakunda chivi kubudikidza nomuitiro wokunatswa unomiririrwa sokunge “kubikwa” nomoto wevira womutumwa wesungano muna Maraki chitsauko chechitatu. Zvingwa zvacho zvaimiririrawo “chingwa chokudenga”, nokuti, pakupiwa kwazvo, zvaifanira kusimudzirwa kudenga sechibayiro chokuwidzwa.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Na Pentekoste, ubwo gusohora kw’ishusho y’imigati ibiri yari imaze imyaka iturwaho ku munsi mukuru wa Pentekoste kwageraga, abigishwa ba Kristo batangiye umurimo wo guhamagara irindi tsinda (umugati wa kabiri) ngo risohoke mu isi y’Abanyamahanga. Bityo hakabaho imigati ibiri yombi yejejweho icyaha (umusemburo).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Masahani maviri eMirayiro Gumi akava chiratidzo chouhukama hwesungano hwaIsraeri yekare, uye zvingwa zviviri zvinozungunuswa zvinomirira uhukama hwesungano nechechi yechiKristu yokutanga. Pakutanga kwenhoroondo yechikara chepanyika, masahani matsvene maviri aHabhakuki akapiwa sechiratidzo chouhukama hwesungano hwaIsraeri yazvino uno, nyanga yechiPurotesitendi yechokwadi, sezvakangoitwawo Bumbiro reMitemo dzvene rakapiwa kunyanga yeRepublican. Ishe zvino ari kudana vane zviuru zana namakumi mana nezvina kuti vasimuke seuto rine simba guru, uye pavanodaro, vachasimudzirwa sechibayiro chinozungunuswa (mureza) sezvavanokandirwa muchoto chakapiswa zvakapetwa kanomwe kupfuura pakupisa kwacho.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Chirevo ichocho chinomiririra murayiro weMirayiro Gumi; chinomiririrawo avo vanofamba mumoto wevira neChingwa chipenyu cheKudenga chiri parutivi rwavo, uyezve avo vanotsigira dzidziso dzepasi dzinomiririrwa pamahwendefa matsvene maviri aHabakuki. Zviratidzo izvozvo zvose zvinomiririrwa muzvapupu zviviri zveZvakazarurwa chitsauko chegumi nerimwe.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Kutongwa kwaBelshazzar kunomirira uchapupu hunopikisa nyanga dzose dziri mbiri dzechikara chepanyika. Panguva yokutongwa ikoko, kwakanga kune mukadzi mumwe (kereke), ainzwisisa kuti murume oga muumambo aigona kuziva nokududzira runyoro rwakanyorwa nemaoko aiva Danieri.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Uye ndakanzwa nezvako, kuti unogona kududzira, nokusunungura zvinonetsa; zvino kana uchigona kuverenga zvakanyorwa, nokundizivisa dudziro yazvo, uchapfekedzwa nguo tsvuku, uye uchaisirwa cheni yendarama pamutsipa wako, uye uchava mutongi wechitatu muushe. Ipapo Danieri akapindura akati pamberi pamambo, Zvipo zvenyu ngazvive zvenyu, nemibayiro yenyu mupe mumwe; kunyange zvakadaro ndichaverenga zvakanyorwa kuna mambo, uye ndichamuzivisa dudziro yazvo.

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Imi mambo, Mwari Wokumusorosoro akapa Nebhukadhinezari baba venyu ushe, noumambo, nokubwinya, nokukudzwa. Uye nokuda kwoumambo hwaaakapiwa, marudzi ose, ndudzi, nendimi, zvakadedera uye zvikatya pamberi pake; waaida aiuraya, uye waaida aichengeta ari mupenyu; waaida aimusimudza, uye waaida aimudzikisa. Asi moyo wake wakati wazvikudza, nepfungwa dzake dzikaomeswa mukuzvikudza, akabviswa pachigaro chake choushe, uye kubwinya kwake vakamutorera. Akadzingwa pakati pavana vavanhu; uye moyo wake wakaitwa sowezvikara, nokugara kwake kwakava nemadhongi esango; vakamudyisa uswa senzombe, uye muviri wake wakanyoroveswa nedova rokudenga; kusvikira aziva kuti Mwari Wokumusorosoro ndiye anotonga muushe hwavanhu, uye kuti anoisa pamusoro paho chero waanoda.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> ඒත් ඔබ, ඔහුගේ පුත් බෙල්ෂස්සරයෙනි, මේ සියල්ල දැන සිටියද ඔබගේ සිත නමවා ගත්තේ නැත. එසේ නොව, ස්වර්ගයේ प्रभුවාණන්ට විරුද්ධව ඔබ ඔබම උසස් කරගත්තෙහිය; උන්වහන්සේගේ මන්දිරයේ භාජන ඔබ ඉදිරියට ගෙන ආහ, ඔබද, ඔබගේ අධිපතීන්ද, ඔබගේ භාර්යාවන්ද, ඔබගේ උපභාර්යාවන්ද ඒවායින් මිදියුස පානය කළහ. ඔබ රිදීයේද, රන්යේද, පිත්තලයේද, යකඩයේද, දැවයේද, ගලේද දෙවිවරුන් ප්‍රශංසා කළෙහිය; ඒවා නොදක්නාවුද, නොඅසන්නාවුද, නොදන්නාවුද වෙති. එහෙත් ඔබගේ ප්‍රාණය තම හස්තයේ ඇති, ඔබගේ සියලු මාර්ගයන්ට අයිතිව සිටින දෙවියන්වහන්සේ ඔබ ගෞරවයට පත් කළේ නැත. එවිට උන්වහන්සේ වෙතින් අතක කොටස එවනු ලැබීය, මේ ලියවිල්ලද ලියනු ලැබීය. ලියන ලද්දේ මෙයයි: මෙනේ, මෙනේ, තේකේල්, උප්හාර්සින්. එහි අර්ථකථනය මෙයයි: මෙනේ; දෙවියන්වහන්සේ ඔබගේ රාජ්‍යය ගණන් කර, එය අවසන් කළසේක. තේකේල්; ඔබ තරාදියෙන් මැන බැලූ විට අඩුවෙන් හමු විය. පෙරේස්; ඔබගේ රාජ්‍යය බෙදා, මේදීවරුන්ටත් පර්සීයවරුන්ටත් දෙනු ලැබීය.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Ipapo Belshazari akaraira, vakapfekedza Dhanieri nguvo tsvuku, vakaisa ngetani yegoridhe pamutsipa wake, uye vakaparidza pamusoro pake kuti ave mutongi wechitatu muushe. Usiku ihwohwo Belshazari mambo wavaKaradhea akaurayiwa. Zvino Dhariyasi muMedhia akatora ushe, ava namakore anenge makumi matanhatu namaviri. Dhanieri 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

PaSande remurairo woMugovera muUnited States, mukombe wezvakaipa nomukombe wenguva yokuedzwa zvichange zvazara, nokuda kwerudzi urwo, nokuda kwenyanga yeRepublican yakatsauka, uye nokuda kwenyanga yePurotesitendi yakatsauka; nokuti Mwari achava “averenga” (umambo hwechitanhatu), “akaupedza.” Nyanga dzose mbiri, pamwe chete norudzi, zvichange “zvayerwa pachikero” (chokutonga kuri kuitwa munzvimbo tsvene) “zvikawanikwa zvichishayiwa.” Ipapo United States icha “kamurwa,” sezvo hondo yevagari pamwe nokudzvinyirirwa kweudzvanyiriri zvichatevera, uye ipapo richapiwa kuumambo hwechinomwe nohwechisere hwechiporofita cheBhaibheri.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Pa vaAmori Jehovha vakati: ‘Pachizvarwa chechina vachadzokazve pano; nokuti kuipa kwavaAmori hakusati kwazara.’ Kunyange hazvo rudzi urwu rwaizivikanwa zvikuru nokuda kwokunamata kwarwo zvifananidzo nokuora kwarwo, rwakanga rusati rwazadza mukombe wokuipa kwarwo, uye Mwari vakanga vasingazopi murayiro wokuti ruparadzwe zvachose. Vanhu vaifanira kuona simba roumwari richiratidzwa nenzira inoonekwa kwazvo, kuti vachasiyiwa vasina chokuzvipembedza nacho. Musiki ane tsitsi akanga achida kutsungirira kuipa kwavo kusvikira pachizvarwa chechina. Ipapo, kana pasina shanduko yaiwonekwa ichienda kune zviri nani, kutonga kwavo kwaizowira pamusoro pavo.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Nokuzama lokungaphambuki, oNgapheliyo usaqhubeka egcina imbali yamatyala azo zonke iintlanga. Ngoxa inceba yaKhe isanikwa kunye neembizo zenguquko, le akhawunti iya kuhlala ivulekile; kodwa xa amanani efikelela kumlinganiselo othile awumisileyo uThixo, kuqala ulawulo lwengqumbo yaKhe. Iakhawunti iyavalwa. Umonde wobuThixo uyaphela. Akusekho kubongozwa kwenceba ngenxa yabo.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Muporofita, achitarisa mumakore anotevedzana, akaoneswa nguva iyi muchiratidzo chake. Ndudzi dzechizvarwa chino dzakagamuchira nyasha dzisina kumbovapo. Dzapiwa zvikomborero zvakanakisisa zvikuru zvinobva kudenga, asi kuzvikudza kwakawedzera, kuchiva, kunamata zvidhori, kuzvidza Mwari, nokusatenda kunonyadzisa zvakanyorwa pamusoro padzo. Dziri kukurumidza kuvhara kuverengwa kwadzo naMwari.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “එහෙත් මා කම්පා කරවන්නේ, අති විශාල ආලෝකයත් විශේෂ වරප්‍රසාදත් ලැබූ අයම ප්‍රචලිත අධර්මයෙහි අපවිත්‍රභාවයට ගොදුරු වී ඇති යන සත්‍යයයි. ඔවුන් වටා සිටින අධාර්මිකයන්ගේ බලපෑමෙන්, සත්‍යය ප්‍රකාශ කරන අය අතරින් බොහෝ දෙනෙක් පවා සිසිල් වී, අයහපතේ බලවත් ධාරාවෙන් යටපත් කරනු ලැබ සිටිති. සැබෑ භක්තිමත්භාවය හා ශුද්ධකම පිළිබඳ සර්වසාමාන්‍ය අවමානය, දෙවියන්වහන්සේ සමඟ සමීපව එක් නොවූ අය, උන්වහන්සේගේ ව්‍යවස්ථාව කෙරෙහි තිබිය යුතු ගෞරවය අහිමි කරගැනීමට හේතු වේ. ඔවුන් ආලෝකය අනුගමනය කරමින් හදවතින්ම සත්‍යයට කීකරු වී සිටියා නම්, මෙසේ නින්දා කර අත්හැර දමනු ලබන මේ ශුද්ධ ව්‍යවස්ථාව ඔවුන්ට තවදුරටත් අගනා වශයෙන් පෙනී යන්නට තිබුණි. දෙවියන්වහන්සේගේ ව්‍යවස්ථාව කෙරෙහි වූ අගෞරවය වඩාත් පැහැදිලිව ප්‍රකාශ වන තරමට, එය පිළිපදින අය හා ලෝකය අතර වෙන්වීමේ රේඛාව වඩාත් පැහැදිලි වේ. එක් පන්තියක් තුළ දේව ආඥාවන් කෙරෙහි ඇති ප්‍රේමය වැඩි වන්නේ, වෙනත් පන්තියක් තුළ ඒවා කෙරෙහි ඇති නින්දාව වැඩි වන ප්‍රමාණයට අනුකූලවය.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Dambudziko rava kusvika nokukurumidza. Huwandu huri kukurumidza kuwedzera hunoratidza kuti nguva yokushanya kwaMwari yava kuda kusvika. Kunyange asingadi kuranga, zvisinei acharanga, uye izvozvo nokukurumidza. Avo vanofamba muchiedza vachaona zviratidzo zvengozi iri kusvika; asi havafaniri kugara vakanyarara, vasina hanya, vakamirira kuparara, vachizvinyaradza nokutenda kuti Mwari achadzivirira vanhu Vake pazuva rokushanya. Kwete napaduku pose. Vanofanira kuziva kuti ibasa ravo kushanda nesimba kuti vaponesewo vamwe, vachitarisa kuna Mwari nokutenda kwakasimba kuti avabatsire. ‘Munyengetero unobva kumunhu akarurama, uchishingaira zvikuru, unobatsira zvikuru.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Mbiriso yeumwari haina kurasikirwa nesimba rayo zvachose. Panguva iyo njodzi nokuora mwoyo kwechechi zvinenge zvakanyanya, boka duku rinenge rakamira muchiedza richange richigomera nokurira pamusoro pezvinonyangadza zviri kuitwa munyika. Asi zvikuru-kuru minyengetero yavo ichakwira ichimiririra chechi, nokuti nhengo dzayo dziri kuita maererano netsika dzenyika.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Minyengetero yokushingaira yevashoma ava vakatendeka haingavi pasina. Apo Ishe vanobuda somutsivi, vachauyawo somudziviriri wavose vakachengeta kutenda mukuchena kwako uye vakazvichengeta vasina kusvibiswa nenyika. Panguva iyi ndipo pakavimbiswa naMwari kutsivira vakasanangurwa Vake vanochema kwaAri masikati nousiku, kunyange achivaregerera kwenguva refu.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “ଏହି ଆଜ୍ଞା ହେଉଛି: ‘ନଗରର ମଧ୍ୟଦିଆ ହୋଇ, ଯିରୁଶାଲେମର ମଧ୍ୟଦିଆ ହୋଇ ଯାଅ, ଏବଂ ସେହି ପୁରୁଷମାନଙ୍କର ଲଳାଟରେ ଏକ ଚିହ୍ନ ଦିଅ, ଯେମାନେ ତାହାର ମଧ୍ୟରେ କରାଯାଉଥିବା ସମସ୍ତ ଘୃଣିତ କାର୍ଯ୍ୟ ପାଇଁ ଦୀର୍ଘନିଶ୍ୱାସ ଛାଡ଼ନ୍ତି ଓ କାନ୍ଦନ୍ତି।’ ଏହି ଦୀର୍ଘନିଶ୍ୱାସ ଛାଡ଼ୁଥିବା ଓ କାନ୍ଦୁଥିବା ଲୋକମାନେ ଜୀବନର ବାକ୍ୟ ପ୍ରକାଶ କରୁଥିଲେ; ସେମାନେ ତିରସ୍କାର କରିଥିଲେ, ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ଅନୁରୋଧ କରିଥିଲେ। କେହି କେହି, ଯେମାନେ ଈଶ୍ୱରଙ୍କୁ ଅସମ୍ମାନ କରୁଥିଲେ, ପଶ୍ଚାତ୍ତାପ କରି ତାଙ୍କ ସମ୍ମୁଖରେ ନିଜ ହୃଦୟକୁ ନମ୍ର କରିଥିଲେ। କିନ୍ତୁ ପ୍ରଭୁଙ୍କର ମହିମା ଇସ୍ରାଏଲରୁ ପ୍ରସ୍ଥାନ କରିଯାଇଥିଲା; ଯଦିଓ ଅନେକେ ଧର୍ମର ବାହ୍ୟ ଆଚାର-ବିଧିଗୁଡ଼ିକୁ ଅବ୍ୟାହତ ରଖିଥିଲେ, ତାଙ୍କର ଶକ୍ତି ଓ ସାନ୍ନିଧ୍ୟ ଅନୁପସ୍ଥିତ ଥିଲା।” Testimonies, volume 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Avo vanomirirwa naDhanyeri paakamira pamberi paBherishazari, avo vanoziva “Ramangwana reAmerica”, panguva iyoyo vachagamuchira “nguo tsvuku” yaDhanyeri, “uketani hwegoridhe” hwokupfekedzwa pamutsipa, uye vachaziviswa kuti “ndivo mutongi wechitatu muumambo.” Tsvuku chiratidzo neruvara rwamatangwe, avo vanogamuchira mugove wakapetwa kaviri wenhaka yaBaba, ivo vari zana namakumi mana nezvina zvuru.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ava ndivo vasina kusvibiswa nevakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwaanoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Kuma sinkwa zibiri zishorerwa hejuru nk’ibendera, ni imfura (umuganura) ishyirwaho umugozi utukura ku kuboko kwayo.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Zvino zvakaitika, panguva yokusununguka kwake, kuti umwe akabudisa ruoko rwake; nyamukuta ndokutora ndokusunga shinda tsvuku paruoko rwake, achiti, Uyu ndiye atanga kubuda. Zvino zvakaitika, paakadzorera ruoko rwake shure, tarira, munun’una wake akabuda; iye ndokuti, Wapunyuka sei nokudambura kudai? Kuputsika uku ngakuve pamusoro pako; naizvozvo zita rake rakanzi Faresi. Shure kwaizvozvo kwakabuda munun’una wake, uya akanga ane shinda tsvuku paruoko rwake; zita rake rikanzi Zera. Genesisi 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Kuzivikanwa kwekutanga kwe“tsvuku yakajeka” muMagwaro kunowanikwa apo “Zara,” ndiye dangwe, uye ane zita rinoreva ‘chiedza chinobuda,’ paakabuda kutanga pakati pamapatya akaberekwa naJudha. Mai vavo, Tamari (uyo akanga azviita hure), vakanga vari mudzimai womwanakomana waJudha akanga afa, wakaipa. Zara, iye ‘chiedza chinobuda,’ akabva mudzinza raJudha, uye akanga ane shinda tsvuku yakajeka paruoko rwake. “Farezi” zvinoreva kupamuka, uye anomirira avo vanoparadzaniswa noupapa, vachibuda muBhabhironi panguva yedambudziko remurayiro weSvondo.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Mutsetse mutsvuku” wakanga uriwo chiratidzo chakadzivirira hure reJeriko, apo guta reJeriko rakaparadzwa.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Tarira, patinosvika munyika, uchasunga mutsara uyu weshinda tsvuku pahwindo rawakatiburutsira naro; uye uchauyisa kwauri kumba baba vako, namai vako, nehama dzako, neimba yose yababa vako. Zvino zvichaitika kuti ani naani achabuda napamukova peimba yako achienda mumugwagwa, ropa rake richava pamusoro wake, uye isu tichava vasina mhosva; asi ani naani anenge ainewe mumba, ropa rake richava pamusoro wedu, kana ruoko rupi zvarwo rukamubata. Asi kana ukazivisa nyaya iyi yedu, ipapo tichasunungurwa pamhiko yako yawakati tiipike. Iye akati, Ngazvive sezvamataura. Ipapo akavaendesa, vakaenda; uye akasunga mutsara mutsvuku pahwindo. Joshua 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Nguo nyekundu ya Danieli inaonyesha kwamba hapo anawawakilisha wale mia moja arobaini na nne elfu, mkate wa kwanza kati ya mikate miwili ya sadaka ya kuinuliwa. Kama mikate ya mkate, wanamwakilisha Mkate wa mbinguni, ambaye alivikwa joho jekundu katika ukumbi wa kawaida alipokuwa njiani kwenda kusulubiwa. Katika ukumbi wa karamu wa Belshaza, ambao uliuwakilisha ukumbi wa kawaida ambamo Yesu alivikwa joho jekundu, hupewa wale wanaoelewa msukosuko ulio mbele tu katika “Future for America”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Ipapo varwi vabati vomubati vakatora Jesu vakamupinza muimba huru yomubati, vakaunganidza kwaari boka rose ravarwi. Vakamubvisa nguo dzake, vakamupfekedza nguo tsvuku. Mateo 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

ළිහිණියාවෙන් නියෝජිත වන දානියෙල්ට දෙන ලද වස්ත්‍රය, සුදු වන ක්‍රිස්තුස්ගේ ධර්මිෂ්ඨකමේ වස්ත්‍රයයි.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Ngatifare tifare zvikuru, tipa rukudzo kwaari; nokuti muchato weGwayana wasvika, nomwenga waro wazvigadzirira. Uye wakapiwa kuti apfekedzwe rineni rakanaka, rakachena uye jena; nokuti rineni rakanaka ndiko kururama kwevatsvene. Zvakazarurwa 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Umwambaro uhabwa abagereranywa nka Daniyeli ni umutuku kandi ni umweru, kuko imyambaro yabo yameshejwe n’isabune y’umumeshi, n’Umumeshi uvugwa muri Malaki igice cya gatatu, igihe ahumanura bene Lewi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Asi ndiani angagona pazuva rokuuya kwake? Uye ndiani achamira paanooneka? Nokuti akafanana nomoto womunatsi, uye nesipo yomuwachi: Uye achagara somunatsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, nokuvanatsa segoridhe nesirivha, kuti vagoisa kuna Jehovha chipiriso mukururama. Maraki 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Ijazi jena jinoeru, asi nokuti rakasukwa muropa rutsvuku rwakaita setsvuku remwana wegwai.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Uye kuna Jesu Kristu, chapupu chakatendeka, dangwe revakafa, uye mutongi wemadzimambo enyika. Kuna iye akatida, akatishambidza pazvivi zvedu neropa rake amene, uye akatiita madzimambo navaprista kuna Mwari naBaba vake; kwaari ngakuve kubwinya nesimba rokutonga nokusingaperi-peri. Ameni. Zvakazarurwa 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Kutaurwa kokutanga kwecheni yendarama ndiko pakagadzwa Josefa kuti ave mutungamiri weIjipiti.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Zvino Faro akati kuna Josefa: Tarira, ndakakuisa pamusoro penyika yose yeIjipiti. Faro akabva abvisa mhete yake muruoko rwake, akaipfekedza muruoko rwaJosefa, akamupfekedza nguo dzemucheka wakaisvonaka, akaisa cheni yendarama pamutsipa pake; akamufambisa ari mungoro yechipiri yaaiva nayo; vakadanidzira pamberi pake vachiti, Kotamai namabvi; akamuita mutongi pamusoro penyika yose yeIjipiti. Faro akabva abvisa mhete yake muruoko rwake, akaipfekedza muruoko rwaJosefa, akamupfekedza nguo dzemucheka wakaisvonaka, akaisa cheni yendarama pamutsipa pake. Genesisi 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Sababu Yosefu aliwekwa na Farao kuwa mtawala juu ya Misri ilikuwa ni kwamba Yosefu aliweza kutafsiri ndoto ya Farao ya “vipindi saba,” kuhusiana na upepo wa “mashariki” wenye kuleta uharibifu.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Zvino Farao akati kuna Josefa: Muhope dzangu, tarirai, ndakanga ndimire pamhenderekedzo yerwizi; zvino tarirai, kubva murwizi makabuda mhou nomwe, dzakakora nyama uye dzakanaka pachimiro; dzikafura mumafuro. Uyezve, tarirai, dzimwe mhou nomwe dzakabuda shure kwadzo, dziri murombo, dzakashata kwazvo pachimiro, uye dzakaonda nyama, dzakadai dzandisina kumbobvira ndaona munyika yose yeIjipiti nokuipa kwadzo. Uye mhou dzakaonda nedzakashata pachimiro dzakadya mhou nomwe dzokutanga dzakakora. Zvino padzakanga dzadzidya, zvaisagona kuzikanwa kuti dzakanga dzadzidya; asi dzakanga dzichiri dzakashata pachimiro, sezvazvakanga zvakaita pakutanga. Ipapo ndakamuka. Uye ndakaona muhope dzangu, zvino tarirai, hura nomwe dzakamera pachigutsa chimwe chete, dzizere uye dzakanaka; uye, tarirai, hura nomwe, dzakasvava, dzakatetepa, uye dzakapiswa nemhepo yokumabvazuva, dzakamera shure kwadzo. Uye hura dzakatetepa dzakadya hura nomwe dzakanaka; ndikaudza izvi kun’anga, asi pakanga pasina akakwanisa kunditsanangurira izvozvo. Zvino Josefa akati kuna Farao: Kurota kwaFarao kumwe chete; Mwari akaratidza Farao zvaava kuda kuita. Genesi 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Josefa akaturikira Faro inzozi ze akurikije ihame rya “umurongo ku wundi murongo,” kuko yabanje kumumenyesha ko izo nzozi ebyiri zari imwe. Hanyuma asobanura ijambo “karindwi,” ryari rifitanye isano n’“inka” n’“amahundo,” nk’ibimenyetso. Ijambo “karindwi” riri muri uwo murongo ni ryo jambo rimwe ryahinduwemo ngo “ibihe birindwi,” mu gitabo cy’Abalewi makumyabiri na gatandatu. Josefa yasobanuye “karindwi” nk’ikimenyetso cy’imyaka irindwi, cyangwa iminsi ibihumbi bibiri na magana atanu na makumyabiri. Josefa na Daniyeli bombi basobanuraga ikimenyetso cy’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Muhope dza Faro, nzara yakonzerwa nokuti hura dzezviyo “dzakaomeswa nemhepo yokumabvazuva.” Mutsara pamusoro pomutsara, sezvinongoitwa naJosefa pachena, “mhepo yokumabvazuva” inoratidza kuti iIslamu inobereka nguva yenzara nokuputsika kwoupfumi zvinotanga apo Josefa naDanieri vanopiwa chishongo chegoridhe chomutsipa, chinomirira kusimudzwa kwechiratidzo kuruoko rwenyika (Ijipiti yaJosefa), uye kudana rimwe boka raMwari richibuda muBhabhironi ra(Danieri).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Nyanga mbiri dzeUnited States dzinomiririrwa nemasimba ose ouporofita hweBhaibheri anomiririrwa sendudzi mbiri. Izvi zvaizosanganisira France, iyo muuporofita inoumbwa neSodhoma neIjipiti, uyewo Israeri yaiva nehumambo hwokumusoro nehwokumaodzanyemba, uyezve neHumambo hweMedhia nePeresia. Nyanga mbiri dzeMedhia nePeresia muna Danieri chitsauko 8 dzinoratidza kuti imwe yenyanga dzehumambo inomuka yokupedzisira.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ipapo ndipo nikainua macho yangu, nikaona; na tazama, mbele ya mto alisimama kondoo-dume mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko ile nyingine, na ile ndefu zaidi ilichipuka baadaye. Danieli 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Nyanga mbiri dzeMedo-Peresia dzinomiririra nyanga mbiri dzechikara chepanyika, uye saka imwe yenyanga dzechikara chepanyika inofanira kuva yakakwirira uye inomuka pakupedzisira. Panguva yekupedzisira muna 1798, ushe hwechikara chepanyika hwakatanga, uye nyanga yechiPurotesitendi yakatorwa kuGomo reKarimeri naEria muporofita, anomiririrwa naWilliam Miller. Kwaifanira kuva nemakwikwi airatidza musiyano pakati pomuporofita wechokwadi nomuporofita wenhema, izvo zvaizozadzikiswa pabvunzo yeGomo reKarimeri, yakaitika kubva musi wa11 Nyamavhuvhu, 1840 kusvika musi wa22 Gumiguru, 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

සපයන දේව සැලසුම අනුව, මිලරයිට් ඇඩ්වෙන්ටිස්වාදය සැබෑ പ്രവാചകനුවරයා ලෙස හඳුනාගනු ලැබුවේ, ඒ සමගම එක්සත් ජනපදයේ ප්‍රොටෙස්තන්ත සම්ප්‍රදායන් නැවත පපාල් රෝමයට හැරී, ඇයගේ දූහිතාවන් වූ අවස්ථාවේදීය. 1863 දී, මිලරයිට් ඇඩ්වෙන්ටිස්වාදයේ සැබෑ ප්‍රොටෙස්තන්ත අඟ, ප්‍රතික්ෂේපක ප්‍රොටෙස්තන්තවාදය භාවිත කළ එම දූෂිත බයිබල් අධ්‍යයන ක්‍රමයටම නැවත හැරීම මගින්, ඒ සමාන සහභාගිකත්වයට නැවත පිවිසියේය; එසේම, එලියාගේ පණිවිඩය ප්‍රතික්ෂේප කිරීමේ තමන්ගේ ප්‍රගතිශීලී කාර්යය ආරම්භ කළහ. එම කාලපරිච්ඡේදය තුළම එක්සත් ජනපද සිවිල් යුද්ධය ආරම්භ විය. (සැලකිල්ලට ගන්න: ශුද්ධාත්මයාණන් ප්‍රතික්ෂේප කරනු ලබන විට, අනෙක් ආත්මය ආධිපත්‍යය ගනී; එහි ප්‍රතිඵලය සෑම විටම යුද්ධය වේ.) එවිට ජාතිය සැබැවින්ම, දේශපාලනිකවද, අනාවැකිමය වශයෙන්ද බෙදී ගියාය. එම අවස්ථාවෙන් පටන්, රිපබ්ලිකානුවාදයේ අඟ, ප්‍රධාන දේශපාලන පක්ෂ දෙකක් අතර තීව්‍ර වෙමින් යන අරගලයක නිරත වනු ඇත.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Kuva muna 1863, chiratidzo chekupatsanuka, nokuti gore iroro rakanga riri iro pakati chaipo pehondo yevagari vemo pakati peNyakadziva neMaodzanyemba, kwakauyiswa mapoka maviri ezvematongerwo enyika enyanga yeRepublican uye mapoka maviri enyanga yePurotesitendi, aiumbwa neDemocratic neRepublican parties, uye nevaPurotesitendi vakatsauka vanochengeta Svondo nevanochengeta Sabata. Kupatsanuka kwakapetwa kaviri kweyanga ipi neipi kwakafananidzirwa mumazuva aKristu nevaSadhusi nevaFarisi. Rimwe boka rakaramba pachena misimboti yokutanga, uye rimwe rakazviti rinotsigira misimboti yokutanga, asi pakupedzisira rakaitsiva netsika nemagariro zvavanhu.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

Pa September 11, 2001, nguva yokuedzwa yomufananidzo wechikara yakatangwa zvouporofita, uye inosvika pachinhanho chayo chekupedzisira pamutemo weSvondo, kana pamabiko okudhakwa aBelshazari. Mutemo weSvondo ndicho chiratidzo chinoratidza kuti kubatanidzwa kwechechi nehurumende kwanyatsokura zvizere. Panguva iyoyo, nyanga mbiri dzeRepublicanism yakatsauka neProtestantism yakatsauka dzinova nyanga imwe yakatsauka, uye ndipo apo Danieri anoitwa nyanga yechitatu, kana mutongi wechitatu, kana nyanga yechiProtestanti yechokwadi inomuka pakupedzisira uye yakakwirira, nokuti ndipo paanosimudzwa sechiratidzo.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Josefa na Daniela ni mstari uleule wa unabii, kwa maana mstari juu ya mstari, manabii wote wanaitambulisha siku za mwisho. Wote wawili walizitambua “nyakati saba,” walipoziona. “Upepo wa mashariki” wa Uislamu unaingia chini ya ukuta, huku wakimpa Belshaza na Farao tafsiri yao ya kile ambacho “Wakati Ujao kwa Amerika” ulivyo. Wamevaa “vazi jekundu” la haki ya Kristo, ambalo ndilo “vazi jeupe” lifanywalo hivyo kwa damu ya Kristo. Wanainuliwa kama bendera na kuwakilishwa kama taji, au mnyororo wa dhahabu, wanapokuwa mtawala wa tatu apandaye juu zaidi na kupanda mwisho.

We will continue with Daniel chapter six, in the next article.

Siyaqhubeka ngoDanyela isahluko sesithupha, esihlokweni esilandelayo.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “Mhusiku hwekupedzisira ihwohwo hwoupenzi hunopenga, Bherishazari namachinda ake vakanga vazadza chiyero chemhosva yavo pamwe chete nemhosva youmambo hweVakadhea. Ruoko rwaMwari runodzivisa rwakanga rusingachagoni kumisazve zvakaipa zvakanga zvava kuswedera. Kupfurikidza nezviitiko zvizhinji zvehutungamiri hwaMwari, Mwari akanga atsvaka kuvadzidzisa kuremekedza mutemo Wake. ‘Dai takaporesa Bhabhironi,’ Akadaro pamusoro paavo vakanga vava kutongwa kwavo kuchisvika kudenga, ‘asi harina kuporeswa.’ Jeremiya 51:9. Nokuda kwokutsauka kunoshamisa kwomwoyo womunhu, Mwari akazowana zvakafanira pakupedzisira kuti ape mutongo usingachadzoreki. Bherishazari aifanira kuwa, uye umambo hwake hwaifanira kupfuudzwa mumaoko avamwe.” Vaprofita naMadzimambo, 530.

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