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# The Book of Daniel - Number Twenty-Seven

Bhuku la Daniele — Nambala Makumi Mawiri na Chisanu na Chiŵiri

Another Secret Dream

Chimwe Chiroto Chakavanzika

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Hope hwechipiri hwaNebhukadhinezari hunoratidza “nguva yokupedzisira,” apo mapoka maviri avanamati anodanwa kuti auye azoongorora “kuwedzera kwezivo” kwakazarurwa muna 1798. Danieri anobva azivikanwawo saBheriteshazari, nokudaro achiratidzwa sevanhu vaMwari vesungano, nokuti kushandurwa kwezita nenzira yechiporofita kunoratidza ukama hwesungano. Nebhukadhinezari akabvuma kuti Danieri akanga aine kuvapo kwoMweya Mutsvene, uye zvichibva pane zvaakanga amboona kuna Danieri, akafunga kuti “hapana chakavanzika” chaizonetsa Danieri, asi chakavanzika chehope iyi chakanzwisa Danieri shungu.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> Ee Beliteshasara, mukuru wavaroyi, nokuti ndinoziva kuti mweya wavamwari vatsvene uri mauri, uye hakuna chakavanzika chinokutadzisa, ndiudze zviratidzo zvehope dzangu zvandakaona, nokududzirwa kwazvo. Izvi ndizvo zvakanga zviri zviratidzo zvemusoro wangu pandakanga ndiri pamubhedha wangu: ndakatarira, uye tarira, muti pakati penyika, uye kukwirira kwawo kwaiva kukuru. Muti ukakura, ukasimba, uye kukwirira kwawo kwakasvika kudenga, uye waionekwa kusvikira kumugumo wenyika yose. Mashizha awo akanga akanaka, uye muchero wawo wakawanda, uye mauri maiva nezvokudya zvavanhu vose; mhuka dzesango dzakanga dzine mumvuri pasi pawo, neshiri dzokudenga dzakanga dzichigara pamatavi awo, uye nyama yose yaidyiswa nawo. Ndakaona muzviratidzo zvemusoro wangu pandakanga ndiri pamubhedha wangu, uye tarira, murindi, iye mutsvene, akaburuka achibva kudenga; Akadanidzira nenzwi guru, akataura achiti, Temai muti, mugure matavi awo, bvisai mashizha awo, muparadzire muchero wawo; mhuka ngadzibve pasi pawo, neshiri pamatavi awo. Kunyange zvakadaro, siyai chigutsa chemidzi yawo muvhu, kunyange chakakomberedzwa nesunga resimbi nendarira, muuswa hutsva hwesango; uye ngachinyoroveswe nedova rokudenga, uye mugove wacho ngaive pamwe chete nemhuka muuswa hwenyika. Mwoyo wake ngau shandurwe kubva kumwoyo womunhu, apiwe mwoyo wemhuka; uye nguva nomwe ngadzimupfuure. Nyaya iyi iri nechirevo chavarindi, uye chikumbiro ichi neshoko ravatsvene: kuti vapenyu vazive kuti Wokumusoro-soro anotonga muushe hwavanhu, uye anohupa kuna ani naani waanoda, uye anogadza pamusoro pahwo kunyange munhu akaderera kupfuura vose. Hope idzi ndakadziona ini Mambo Nebhukadhinezari. Zvino iwe, Ee Beliteshasara, dura kududzirwa kwadzo, nokuti varume vose vakachenjera voumambo hwangu havagoni kundizivisa kududzirwa kwadzo; asi iwe unogona; nokuti mweya wavamwari vatsvene uri mauri. Ipapo Dhanieri, uyo zita rake rainzi Beliteshasara, akashamiswa kwechinguvana, uye mifungo yake ikamutambudza. Mambo akataura akati, Beliteshasara, hope, kana kududzirwa kwadzo, ngazvirege kukutambudza. Beliteshasara akapindura akati, Ishe wangu, hope ngadzive kuna avo vanokuvengai, nokududzirwa kwadzo kuvavengi venyu. Dhanieri 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Danieri “anonetseka” nehope nedudziro yacho, nokuti anogona kunzwisisa kuti Nebhukadhinezari angagumburwa nedudziro yacho; asi Nebhukadhinezari paanomukurudzira kuti ataure, Danieri anopa Nebhukadhinezari yambiro yokutongwa kuchauya. Yambiro yokutongwa kuchauya iyi inomirira nenzira yokufananidzira yambiro yomutumwa wokutanga yakasvika panguva yokuguma, muna 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Ipapo Danieri, uyo zita rake rainzi Bheriteshazari, akakatyamara kweawa rimwe, uye ndangariro dzake dzikamunetsa. Mambo akataura akati, Bheriteshazari, hope idzi, kana kududzirwa kwadzo, ngazvirege kukutambudza. Bheriteshazari akapindura akati, Ishe wangu, hope idzi ngadzive kune vanokuvengai, uye kududzirwa kwadzo kuve kuvavengi venyu. Danieri 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Danijel “o ne a maketse ka hora e le ’ngoe.” “Hora” ke le leng la makhetlo a mahlano ao lentsoe “hora” le hlahang bukeng ea Danijele, ’me ha le fumanoe kae kapa kae hape ka Testamenteng ea Khale. Mona le emela nako eo ka eona Danijele, ea emelang “ba bohlale” ba utloisisang keketseho ea tsebo, a itokisetsang ho fana ka temoso ea lengeloi la pele, le phatlalatsang ho buloa ha kahlolo e batlisisang ka la 22 Mphalane 1844. Tlhaloso ea Danijele ea toro ha e kenyeletse feela tsebiso ea kahlolo e tlang, empa le pitso ea hore Nebukadnesare a khaotse sebeng, e emelang evangeli e sa feleng ea lengeloi la pele. “Hora” e ne e tla beoa ka boporofeta nakong ea bofelo, ka 1798, mohla lengeloi la pele le kenang historing. Lengeloi la pele le ile la kena historing ka 1798, qetellong ea “linako tse supileng” tsa phetetso ea Molimo e ileng ea tlisoa khahlanong le ’muso o ka leboea, e qalileng ka 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Nekuti aya achava mazuva okutsiva, kuti zvinhu zvose zvakanyorwa zvizadzikiswe. Asi vane nhamo vakadzi vane pamuviri, navanoyamwisa, mumazuva iwayo! Nokuti kuchava nokumanikidzwa kukuru panyika, nokutsamwa pamusoro porudzi urwu. Uye vachaurayiwa nomuromo womunondo, uye vachatorwa senhapwa kuendeswa kumarudzi ose; uye Jerusarema richatsikwa-tsikwa neveMarudzi, kusvikira nguva dzeveMarudzi dzazadzikiswa. Ruka 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadhinezari aifanira kurarama ane moyo wemhuka munguva yokutsiva kwaMwari, kwakauyiswa pamusoro poushe hwokumusoro hwaIsraeri, nokuti Nebukadhinezari akanga ari mambo wokumusoro. Ruka anozivisa nguva iyoyo imwecheteyo se“nguva” (“nguva dzavahedheni”), muchimiro chezvizhinji, paanotaridza panogumira kutsikwa-tsikwa kweJerusarema.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Uye vachawa nokupinza kwemunondo, uye vachatapwa vachiendeswa kumarudzi ose; uye Jerusarema richatsikwa-tsikwa navaHedheni, kusvikira nguva dzavaHedheni dzazadziswa. Ruka 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Mu bhuku ra Zvakazarurwa, nguva dzavaHedheni vachitsika-tsika nzvimbo tsvene neuto yakangotsanangurwa chete samakore ane chiuru chimwe namazana maviri namakumi matanhatu, nokuti yaingova ichingosimbisa nguva yokutambudzwa kwakakonzerwa nehupapa.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Asi ruvaze rwokunze kwetembererwa rwuri kunze y’urusengero urureke, kandi nturupime; kuko rwahawe abapagani; kandi umugi wera bazawukandagira munsi y’ibirenge mu mezi mirongo ine n’abiri. Kandi nzaha ububasha abahamya banjye babiri, na bo bazahanura iminsi igihumbi na magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Ujumbe wa onyo aliotopewa Nebukadneza na Danieli unawakilisha onyo la hukumu ijayo. Kuwasili kwa ujumbe huo wa onyo kunawekwa kwa ishara katika mwaka wa 1798, wakati malaika wa kwanza alipowasili kuonya juu ya hukumu ya uchunguzi inayokaribia. Hukumu iliyotabiriwa juu ya Nebukadneza ilitukia katika matumizi ya pili ya neno “saa” katika sura ya nne.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Zvose izvi zvakawira mambo Nebhukadhinezari. Pakupera kwemwedzi gumi nemiviri akanga achifamba mumuzinda woumambo hweBhabhironi. Mambo akataura, akati, Harizi Bhabhironi guru iri randakavaka kuti rive imba youmambo nesimba reugoni hwangu, uye kuti rukudzo rwoukuru hwangu ruonekwe here? Shoko richiri mumuromo mamambo, inzwi rakabva kudenga rikati, Haiwa, mambo Nebhukadhinezari, zvanzi kwauri; umambo hwabviswa kwauri. Uye vachakudzinga pakati pavanhu, ugaro hwako huchava pamwe chete nemhuka dzesango; vachakudyisa uswa senzombe, uye nguva nomwe dzichakupfuura, kusvikira waziva kuti Wokumusorosoro ndiye anotonga muumambo hwavanhu, uye anohupa kuna ani naani waanoda. Nenguva iyo iyoyo chinhu ichocho chakaitwa pana Nebhukadhinezari; akadzingwa pakati pavanhu, akadya uswa senzombe, muviri wake ukanyoroveswa nedova rokudenga, kusvikira vhudzi rake rakura rikaita seminhenga yamakondo, nezvipikiri zvake zvakaita senzara dzeshiri. Danieri 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Kutongwa kwakanga kwaprofitwa kwakauya mu“awa” chaiyo iyo Nebhukadhinezari akasimudza moyo wake mukuzvikudza. Kutongwa kwekuferefeta kwakanga kwaprofitwa kwakauya apo “awa” yokutongwa kwaMwari kwekuferefeta yakatanga.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“awa” ya chiweruzo cha Mulungu pa October 22, 1844, inabala magulu awiri a olambira, oimiridwa ngati “anzeru” ndi “oyipa” m’chaputala cha khumi ndi ziwiri cha Danieli, amenenso anaimiridwanso ngati “anzeru” kapena “opusa” m’fanizo la anamwali khumi, ndiponso amene anaimiridwanso ngati iwo olungamitsidwa ndi chikhulupiriro m’chaputala chachiwiri cha Habakuki, amene anayerekezedwa ndi iwo amene anasonyeza khalidwe lomwelo limene Nebukadinezara anali nalo mu “awa” limene chiweruzo chake chinafika.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Tarisa, mweya wake unozvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Habakuki 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Makalasi maviri ari mumwe nomumwe wemitsetse mitatu akaoneswa pachena apo “awa” yokutongwa kwake yakasvika musi wa22 Gumiguru, 1844, izvo ndizvo zvinomiririrwa ne“awa” yokutongwa kwaNebhukadhinezari. 1798 ndiro raiva kuguma kwokutanga kwokutsamwa kwe“nguva nomwe,” apo upapa hwakarega kubudirira, nokuti hwakapiwa ronda rinouraya.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Uye mambo achaita sezvaanoda; achazvikudza, achazvisimudzira pamusoro pamwari wose, uye achataura zvinhu zvinoshamisa achipikisa Mwari wavamwari; uye achabudirira kusvikira kutsamwa kwapera: nokuti zvakatarwa zvichaitwa. Danieri 11:36.

1844, was the end of the “last” indignation:

1844, wakanga uri mugumo wokutsamwa kwokupedzisira:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Akati, Tarira, ndichakuzivisa zvichava pakuguma kwehasha; nokuti pakatarwa ndiyo nguva yokuguma. Danieri 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Kushandiswa kwekutanga kweshoko rokuti “awa,” muna Dhanieri chitsauko chechina, kunomiririra 1798; uko kwakanga kuri kuguma kwe“kutanga” kwekutsamwa kwaMwari kwe“nguva nomwe” pamusoro poushe hwokumusoro hwaIsraeri; kuuya kweshoko romutumwa wokutanga panguva yokuguma; uye kuguma kwe“nguva nomwe” dzaNebhukadhinezari pa“kuguma kwamazuva.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Kushandiswa kwechipiri kweshoko rokuti “awa,” muna Dhanieri chitsauko chechina, kunomirira 1844; iro rakanga riri kuguma kwehasha “dzokupedzisira” dze“nguva nomwe,” dzakanga dzakanangana noushe hwokumaodzanyemba hwaJudha. Rakanga ririwo kusvika kwokutongwa kwekuongorora, pamwe chete nokutongwa kwaNebhukadhinezari pachake.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Chitsauko chekutanga chinoratidza nhoroondo yemaitiro ekuedzwa kwematanho matatu, uye chinoratidza kusimbiswa kweshoko remutumwa wokutanga musi wa11 Nyamavhuvhu, 1840. Chitsauko chechina chinomiririra kusvika kweshoko remutumwa wokutanga panguva yokuguma muna 1798, uye chinofanira kuiswa pamusoro pechitsauko chekutanga. Chitsauko chechina chinosimbisa shoko remutumwa wokutanga pamwe neyambiro yaro yokutonga kuri kuswedera, uye chinoratidza 22 Gumiguru, 1844, pamwe nokusvika kweshoko remutumwa wechitatu.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Pamwe chete vanomiririra kutanga kwete kweAdventism chete, asiwo kweUnited States. Zvikamu zvekutanga kusvika pachitatu zvinotaurawo nezvenhoroondo iri pamagumo eAdventism, pamwe chete nemagumo eUnited States. Chitsauko chechishanu, uye uchapupu hwaBelshazzar, zvinowiriranawo nezvitsauko zvitatu zvekutanga.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Chitsauko chokutanga, chichiwirirana nechitsauko chechina, chinomiririra kufamba kwengirozi yokutanga, uye nhoroondo yenguva iyo bhuku raDanieri rakazarurwa panguva yokuguma muna 1798. Shoko rakazarurwa panguva iyoyo rinofananidzirwa nechiratidzo choRwizi rweUlai, runomiririra kuwedzera kwezivo kuri mukati mezvitsauko zvinomwe, zvisere, nezvipfumbamwe zvaDanieri.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Mugore rechitatu rokutonga kwamambo Bherishazari, ini Danieri ndakaratidzwa chiratidzo, shure kwechakatanga kuoneka kwandiri. Ndakaona muchiratidzo; zvino kwakati ndichiona, ndakanga ndiri paShushani, mumuzinda, uri munyika yeEramu; ndikaona muchiratidzo, uye ndakanga ndiri parwizi rweUrai. Danieri 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Zvitsauko zvekutanga kusvika zvechitatu, zvakabatanidzwa nechitsauko chechishanu, zvinomiririra kufamba kwengirozi yechitatu, uye nhoroondo yenguva iyo bhuku raDanieri rakazarurwa muna 1989. Shoko rakazarurwa panguva iyoyo rinofananidzirwa nechiratidzo cheRwizi Hidhekeri, chinomiririra kuwedzera kwezivo kuri mukati mezvitsauko gumi, gumi nerimwe, negumi nembiri.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Zvino pazuva ramakumi maviri namana romwedzi wokutanga, ndakanga ndiri parutivi porwizi rukuru, runonzi Hidekeri. Daniel 10:4

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Tichaenderera mberi nekutarisa kwedu mutsara waNebhukadhinezari naBherishazari muchinyorwa chinotevera.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Xikombiso xa ku dyondza Rito ra Xikwembu swinene hi vukheta swinene xa laveka. Ngopfu-ngopfu Daniyele na Nhlavutelo swi fanele ku nyikiwa nyingiso ku tlula nkarhi wun’wana ni wun’wana eka matimu ya ntirho wa hina. Hi nga ha va ni swo tala leswi hi nga swi vuliki eka migingiriko yin’wana mayelana ni matimba ya Rhoma ni vupapa, kambe hi fanele ku komba nyingiso eka leswi vaprofeta ni vaapostola va swi tsaleke ehansi ka ku huhuteriwa ka Moya wa Xikwembu. Moya lowo Kwetsima u hlele timhaka hi ndlela yoleyo, eka ku nyikeriwa ka vuprofeta ni le ka swiendlakalo leswi kombisiweke, leswaku ku dyondzisiwa leswaku muendli wa munhu u fanele ku tshama a nga vonaki, a fihliwile eka Kreste, kutani HOSI Xikwembu xa tilo ni nawu wa Yena swi fanele ku tlakusiwa.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Raneng buku ra Daniyeli. Dana u vhidza, nga tshipiḓa nga tshipiḓa, ḓivhazwakale ya mivhuso yo imeliwaho henefho. Lavhelesani vhaporofita vha shango, magota a nḓivhadzo, mavhuthu a maanḓa, ni vhone uri Mudzimu o shuma hani u nyadzisa u ḓihudza ha vhathu, na u wisa vhugala ha muthu luvhandeni. Ndi Mudzimu e eṱhe ane a imelwa sa muhulwane. Kha bono ḽa muporofita u vhonala a tshi wisela fhasi muvhusi muhulwane muthihi, a vhea muṅwe nṱha. U dzumbululwa sa Khosi ya ḽifhasi ḽoṱhe, a re tsini na u vhea Muvhuso wawe wa lini na lini—the Ancient of days, Mudzimu a tshilaho, Tshiṱavhatsindi tsha vhuṱali hoṱhe, Muvhusi wa zwino, Mudzumbuludzi wa zwa matshelo. Ranani ni pfesese uri muthu ndi mushai hani, ndi wa u shaya maanḓa hani, ndi wa tshifhinganyana hani, ndi wa u khakha hani, ndi wa mulandu hani, musi a tshi takusa mbilu yawe a i isa kha vhupfufhi.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Roho Mtakatifu kupitia Isaya hutuongoza kwa Mungu, Mungu aliye hai, kuwa ndiye kitu kikuu cha kuangaliwa—kwa Mungu kama alivyofunuliwa katika Kristo. ‘Kwa maana tumezaliwa mtoto, tumepewa mwana; na mamlaka yatakuwa begani mwake; na jina lake litaitwa wa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani’ [Isaya 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Chiedza chakagamuchirwa naDhanieri zvakananga kubva kuna Mwari chakapiwa zvikurukuru mazuva ano okupedzisira. Zviratidzo zvaakaona pamhenderekedzo dzeUlai neHidekeri, iyo nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakaporofitwa zvichakurumidza kunge zvaitika.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Chimbofungisisa mamiriro ezvinhu erudzi rwavaJudha panguva yakapiwa zviporofita zvaDhanieri. VaIsraeri vakanga vari muutapwa, temberi yavo yakanga yaparadzwa, uye basa ravo retemberi rakanga ramiswa. Chitendero chavo chakanga chakamira pamitambo yehurongwa hwezvibayiro. Vakanga vaita kuti zvimiro zvekunze zvive izvo zvinonyanya kukosha, asi vakanga varasikirwa nemweya wokunamata kwechokwadi. Minamato yavo yakanga yashatiswa netsika nemiitiro yechihedheni, uye pakuita kwavo tsika dzezvibayiro havana kutarira kupfuura mumvuri vachisvika pachinhu chacho chairo. Havana kuziva Kristu, chibayiro chechokwadi chezvivi zvavanhu. Ishe vakashanda kuti vaunze vanhu muutapwa, uye kuti vamise mabasa etemberi, kuitira kuti mitambo yokunze irege kuva uwandu hwose hwechitendero chavo. Mitemo yavo nemiitiro yavo zvaifanira kunatswa kubva muchihedheni. Basa retsika rakaguma kuitira kuti basa romwoyo rimutsidzirwe. Kubwinya kwokunze kwakabviswa kuti zvomweya zvionekwe.” Manuscript Releases, volume 16, 333, 334.

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