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

Bhuku ra Danieri - Nomboro Zana Nemakumi Maviri neTatu

Unveiling the Prophetic Significance of Daniel 11:40

Ukubula Ubukulu Obw'obunnabbi obuli mu Danyeri 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Vhesi rechimakumi mana chaDhanieri 11 nderimwe remavhesi akadzama zvikuru muShoko raMwari, sezvakaita Dhanieri 8:14. Vhesi rechimakumi mana rinomiririrwa neRwizi Hidhekeri, uye Rwizi Urai runomiririra Dhanieri 8:14.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Ndima yakumi mana inotanga namashoko anoti, “uye panguva yokupedzisira,” nokudaro ichinyatsoratidza kuti kutanga kwendima yacho ndi1798. Mashoko makumi mashanu nerimwe endima yacho akazarurwa muna 1989, apo akazivikanwa sokuti anoratidza kuparara kweSoviet Union panguva iyoyo. Iwo mashoko makumi mashanu nerimwe ari mundima yacho anomirira zvose nguva yokupedzisira muna 1798, uyezve imwewo nguva yokupedzisira muna 1989. Arfa naOmega vakaisa chisimbiso Chavo pandima yacho kuti vose vanoda kuona nokunzwa vaone nokunzwa. Nguva yokupedzisira yemafambiro engirozi yokutanga neyechitatu zvose inomiririrwa mundima imwe chete iyoyo.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Ndima inotevera inoratidza nguva iyo upapa, hunomiririrwa samambo wokumusoro, hunokunda United States, inomiririrwa senyika inobwinya, panguva yomurayiro weSvondo uri kuuya nokukurumidza muUnited States. Naizvozvo, kunyange hazvo mashoko endima yemakumi mana achiratidza nguva yokuguma muna 1798, sekutanga, uye nguva yokuguma muna 1989, sekupedzisira, chokwadi ndechokuti nhoroondo yechiprofita inomiririrwa mundima yemakumi mana haipedziki kusvikira pandima yemakumi mana neimwe, apo mambo wokumusoro anokunda nyika inobwinya. Izvi zvinoreva kuti nhoroondo kubva pakuparara kweSoviet Union muna 1989 kusvikira kumurayiro weSvondo uri kuuya nokukurumidza mundima yemakumi mana neimwe, inomiririra nhoroondo yeUnited States kubva kuna Mutungamiri Ronald Reagan kusvikira kumurayiro weSvondo uri kuuya nokukurumidza. Nhoroondo iyoyo inosanganisira Gunyana 11, 2001 uye ichienderera mberi kusvikira paawa yokudengenyeka kukuru kwenyika kwaZvakazarurwa chitsauko chegumi nerimwe.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Pakazarurwa vhesi iri pakutanga, pakamutswa nharo dzichipikisa chokwadi chokuti “chirevo chaPippenger chokuti vhesi iri rinomirira nhoroondo kubva muna 1798 kusvikira kuMutemo weSvondo chaiva chirevo chisina musoro, nokuti mavhesi ari muBhaibheri haambomiriri nguva dzakareba dzakadai dzenhoroondo.” Isu takanga tisati tambofunga pamusoro pepfungwa yokuti pane here muganhu wenguva inogona kuiswa muvhesi rimwe, asi pakarepo takarangarira kuti Zvakazarurwa chitsauko 13, vhesi 11, rinoratidza nhoroondo imwe cheteyo, uye rinozviita, muvhesi rimwe chete. Nhoroondo yechikara chepanyika yakatanga muna 1798, uye kutaura kwechikara chepanyika seshato, kunozadzikiswa paMutemo weSvondo uri kuuya nokukurumidza.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Uye apo Upapa, hwainge hwatapirirwa simba rahwo, hwakamanikidzwa kurega kutambudza, Johani akaona simba idzva richimuka kuti ridzokorore inzwi reshato, uye rienderere mberi nebasa rimwe chetero rehutsinye nerokumhura. Simba iri, rokupedzisira richarwa nechechi nomurayiro waMwari, rakafananidzirwa nechikara chaiva nenyanga dzakaita sedzegwayana.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Kana munhu aida kutaura nenzira yakanyatsorurama, ndima yechina makumi mana inovhara nhoroondo ya1798, kusvika pandima yechina makumi mana neimwe, uye mundima yechina makumi mana neimwe murayiro weSvondo unozivikanwa; saka, kusiyana nendima imwe chete iri muna Zvakazarurwa chitsauko 13, ndima 40 iri pfupi zvishoma, nokuti murayiro weSvondo uri mundima inotevera, asi muna Zvakazarurwa chitsauko 13, kubva muna 1798 kusvika kumurayiro weSvondo zviri mundima imwe chete. Sister White anotizivisa kuti “mutsara mumwewo wechiporofita” uri mubhuku raDhanieri unorambidzwa mubhuku raZvakazarurwa, uye Zvakazarurwa chitsauko 13, ndima 11, zviri nyore zvinopfuura pamusoro pendorima 40, kana ukasarudza kushandisa musimboti wokuti mutsetse pamusoro pomutsetse.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Paunongoshandisa musimboti wokuti mutsetse pamusoro pomutsetse, unoona kuti mufananidzo wechikara chepanyika cheZvakazarurwa 13 (United States), icho mundima 40 chinomiririrwa ne“ngoro, zvikepe, navatasvi vamabhiza,” unoshanduka kubva pachikara chakaita segwayana chine nyanga mbiri muna 1798 kuva chikara chinotaura seshato panguva yoMutemo weSvondo uri kuuya nokukurumidza, uyewo kuti chikara chakaita segwayana chine nyanga mbiri.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Ndime ya makumi mana, inomiririrawo makore makumi manomwe okufananidzira apo chifeve cheTire chinokanganwikwa, nokuti makore makumi manomwe okufananidzira akaita samazuva amambo mumwe, uye mambo umambo. Zvichibva pandima ya makumi mana, nepamutsetse wa Zvakazarurwa chitsauko gumi na tatu, umambo hwechiporofita cheBhaibheri hunotonga kwemakore makumi manomwe okufananidzira a Isaya chitsauko makumi maviri na tatu chikara chinobva panyika, chine nyanga mbiri dzesimba. Chikara chinobva panyika chinotanga chine nyanga mbiri dzesimba dzinomirira Republicanism ne Protestantism, asi sezvo nhoroondo yendima ya makumi mana ichiswedera pakuzadzika kwayo mundima ya makumi mana neimwe, masimba acho maviri echiporofita anobva azivikanwa se “ngarava” (simba reupfumi), uye “ngoro navatasvi vemabhiza” (simba rehondo).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Mukati memakore makumi manomwe okufananidzira aIsaya chitsauko 23, hure reTire, iro mundima 40 riri mambo wokumusoro, rinokanganwikwa. Asi pakuguma kwemakore makumi manomwe iwayo okufananidzira richazotangazve kuita upombwe nemadzimambo enyika, sezvakaitika munhoroondo yakatungamirira kukuparara kweSoviet Union apo vanyori venhoroondo vose vanosimbisa kuti Mutungamiri Reagan akasimbisa sungano yakavanzika nemupikisi waKristu wechiporofita cheBhaibheri nechinangwa chokupwanya Soviet Union. Munguva yakatungamirira kuna 1989, Reagan akanga atotanga ukama hwakavanzika husiri pamutemo nemunhu wechivi; nokudaro vaimbi vaNebhukadhinezari vakatanga kudzidzira rwiyo rwakanga rwava kutanga kuimbwa nehure rakanga rakanganwika. Ushumiri hwaJohn Paull II hwepasi rose, hwakanga husati hwamboonekwa, munhoroondo iyoyo chaiyo, ndihwo hwakava kutanga kwe“rwiyo nokutamba” kwakaita kuti “nyika yose” “ishamiswe ichitevera chikara”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Vhesi ya makumi mana inomiririrawo nhoroondo yeAdventism yeRaodhikia, yakatanga muna 1798 seSadhisi; zvino vaya vaive muSadhisi vakagamuchira chiedza chakanga chasvinudzurwa, uye ipapo sangano reFiradherufia rakabuda muSadhisi. Apo sangano reFiradherufia rakaramba chiedza cha1856, ipapo rakabva rashanduka kubva pakuva sangano richienda kuva kereke yeRaodhikia muna 1863. Naizvozvo kereke iyoyo yakatarirwa kurutsirwa kunze kwomuromo waShe muvhesi ya makumi mana neimwe, unova mutemo weSvondo uri kuuya nokukurumidza. Vhesi ya makumi mana inomiririra kwete chete nhoroondo yeUnited States, asiwo nhoroondo yeAdventism yeRaodhikia.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Uadventisti hweLaodikea hwakapiwa chiedza chitsvene cheShoko raMwari sechisungo chahwo nesimba rahwo, uye hurumende yeUnited States yakapiwa chiedza chitsvene cheBumbiro reMitemo reUnited States sechisungo chayo nesimba rayo. Zvose izvi zvakatanga nenzira yechiporofita senyanga muna 1798, uye pakupera kwamakore makumi manomwe okufananidzira, nyanga yakatsauka yeRepublican nenyanga yakatsauka yePurotesitendi zvichabatana kuva nyanga imwe chete uye zvichataura seshato.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Pembe ziwiri za ndime ya makumi anayi ndi boma, ndi mpingo wosankhidwa, zomwe zimaimira mizere iwiri ya uneneri imene imayendera limodzi, pakuti zimaimiridwa ngati pembe ziwiri pa chilombo chimodzi. Kulikonse kumene chilombo chimapita, pembe ziwirizo nazo zimapitanso, ndipo zimatero m’mbiri yomweyi ya uneneri. Pembe ya Chiprotestanti ili ndi chikhalidwe cha uneneri cha mbali ziwiri, choimiridwa ndi Laodikaya ndi Filadelifiya. Pembe ya Chirepabulikani nayo ili ndi chikhalidwe cha uneneri cha mbali ziwiri, choimiridwa ndi zipani za ndale za Republican ndi Democratic. Yachiwiri ya mbali ziwiri za pembe iliyonse imatuluka potsiriza ndipo imatuluka ili yapamwamba, monga mwa Danieli chaputala eyiti.

> 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.

> Zvino ndakasimudza meso angu, ndikatarira; zvino tarirai, pamberi porwizi pakanga pamire gondohwe raiva nenyanga mbiri; uye nyanga mbiri idzodzo dzaiva refu; asi imwe yakanga yakareba kupfuura imwe, uye yakareba zvikuru ndiyo yakazomera yokupedzisira. Danieri 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Sifa za pande mbili za kila pembe zinaonyeshwa katika mstari wa Kristo kupitia kwa Masadukayo na Mafarisayo, jambo ambalo katika pembe ya Kirepublican linalingana na uliberali (unaounga mkono utumwa, demokrasia, woke-ism na utandawazi), na uhafidhina (unaopinga utumwa, jamhuri ya Kikatiba, washikamanifu wa mapokeo, MAGA). Sifa za pande mbili za pembe ya Kiprotestanti zinalingana na Filadelfia na Laodikia. Hakuna ulinganifu mkamilifu kati ya mgawanyiko wa pembe hizi mbili katika ishara ya pande mbili, kwa maana wala uliberali wa kimaendeleo wala MAGA-ism ya kihafidhina haviishii upande ulio sahihi wa suala la sheria ya Jumapili, kwa kuwa Mafarisayo na Masadukayo walikuja pamoja msalabani; lakini katika sheria ya Jumapili inayokuja upesi, ambayo ilifananishwa na msalaba, Laodikia hutapikwa kutoka kinywani mwa Bwana, na pembe ya Kifiladelfia ndipo huinuliwa kama bendera. Hata hivyo, asili ya pande mbili ya pembe zote mbili inawakilishwa na mabishano ya kiteolojia kati ya Mafarisayo na Masadukayo, na mjumbe kwa Mataifa (Paulo), katika historia ya Kristo, hapo awali alikuwa Farisayo wa Mafarisayo.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Indlela yemvula yokugcina, ekubeni ingumgca phezu komgca, ivelisa ukukhanya okukhulu kwivesi yamashumi amane xa isetyenziswa. IZityhilelo izahluko zesibini ukuya kweshumi elinesibhozo, zonke ziyavumelana nevesi yamashumi amane. Ubungqina bukaIsaya isahluko samashumi amabini anesithathu ngobuhenyu baseTire buyavumelana nale vesi. Kambe ke, zikho nezinye iindinyana ezininzi ezimele zibekwe phezu kwevesi yamashumi amane, kodwa mhlawumbi esona sicelo sibalulekileyo somgca phezu komgca sevesi yamashumi amane yile vesi yamashumi amane ngokwayo.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Mundima makumi mana, zvose nguva yokuguma ya1798 nenguva yokuguma ya1989 zvinoratidzwa. Izvi zvinorayira mudzidzi wechiporofita kuti aenzanise nguva yokuguma ya1798 pamusoro penguva yokuguma ya1989. Kana izvi zvaitwa, nhoroondo yemundima makumi mana inobudisa mitsetse miviri, imwe neimwe ichitanga muna 1798, ichiramba ichienderera kusvikira kumurayiro weSvondo uri kuuya nokukurumidza wemundima makumi mana neimwe. Mutsetse unotanga muna 1798 unozivisa shoko remukati revanhu vaMwari vemazuva okupedzisira, uye mutsetse unotanga muna 1989 unozivisa shoko rekunze revanhu vaMwari vemazuva okupedzisira mukati menhoroondo imwe cheteyo chaiyo. Naizvozvo mundima makumi mana mune mukati mayo chiratidzo chinomirirwa noukama humwe chetehwo hwemukati nekunze hwechiporofita hwechechi nomwe nezvisimbiso zvinomwe mubhuku raZvakazarurwa. Uye chiitiko ichi chechiporofita chinomirirwa mundima imwe chete, inoumbwa namashoko makumi mashanu nerimwe!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

AmaMillerites aqaphela umlayezo wangaphakathi-nangaphandle wezinkonzo eziyisikhombisa nezimpawu eziyisikhombisa, kodwa futhi aqaphela ukuthi namacilongo ayisikhombisa ayemele umugqa wesithathu weqiniso owawuyingxenye yomlando omelwe yizinkonzo eziyisikhombisa nezimpawu eziyisikhombisa. Amacilongo ayengukuthi, njengoba uMiller esho, “izahlulelo ezikhethekile” ezehliselwa iRoma. AmaMillerites aqonda ukuthi izahlulelo zikaNkulunkulu ezimelwe ngamacilongo ayisikhombisa zazixhumene nomlando wezinkonzo eziyisikhombisa kanye nomlando ohambisanayo wezimpawu eziyisikhombisa.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Vhesi yemakumi mana inosanganisira nhoroondo yaGunyana 11, 2001, uye muvhesi yemakumi mana mutsara wechiporofita wehwamanda nomwe naizvozvowo unowiriraniswa. Mutumwa wokutanga akasvika muna 1798, kuti azivise kuvhurwa kwokutonga muna 1844. Kutonga ikoko kunopatsanurwa kuva kutonga kwokuongorora nokutonga kwokuita. Nhoroondo yevhesi yemakumi mana inhoroondo yokutonga kwokuongorora, uye nhoroondo yevhesi yemakumi mana neimwe zvichienda mberi kusvikira Mikaeri amira uye matenda manomwe okupedzisira adururwa, inhoroondo yokutonga kwokuita.

The executive judgment begins when the United States speaks as a dragon.

Kutongwa kwekutonga kunotanga apo United States inotaura seshato.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Pemembe zembudzi yakafanana neye gwayana uye inzwi reshato rechiratidzo ichi zvinoratidza kupesana kunoshamisa pakati pezvinotaurwa nerudzi runomiririrwa urwu nezvarunoita chaizvo. ‘Kutaura’ kwerudzi urwu ndiko kuita kwezviremera zvarwo zvemitemo nezvekutonga. Nokuita kwakadaro rucharamba, nezviito zvarwo, nheyo idzodzo dzakasununguka uye dzorugare dzarwakaisa pachena sehwaro hwegwara raro. Kuprofita kunoti ruchataura ‘seshato’ uye ruchashandisa ‘simba rose rechikara chokutanga’ kunofanotaura zvakajeka kukura kwemweya wokusashivirira nowokutambudza kwakaratidzwa nendudzi dzinomiririrwa neshato nechikara chakaita sembada. Uye mashoko anoti chikara chine nyanga mbiri ‘chinomanikidza nyika navagari vayo kuti vanamate chikara chokutanga’ anoratidza kuti simba rerudzi urwu richashandiswa mukumanikidza kuchengetwa kwechimwe chinhu chichava chiito chokukudza upapa.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

United States parinoti “inotaura,” uye painomanikidza mutemo weSvondo uri kuuya munguva pfupi, “izwi rechipiri” raZvakazarurwa chitsauko gumi nesere “rinotaura,” nokudana varume navakadzi kuti vabude muBhabhironi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Ndakanzwa rimwe inzwi richibva kudenga, richiti, Budai maari, imi vanhu vangu, kuti murege kuva vagovani vezvivi zvake, uye kuti murege kugamuchira zvirango zvake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira zvakaipa zvake. Muritsive sezvarakakutsivai imi, uye muripe zvakapetwa kaviri maererano namabasa aro; mumukombe warakazadza, murizadzirewo zvakapetwa kaviri. Zvakazarurwa 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Mundima makumi mana nerimwe, apo United States inotaura, avo vachiri munzvimbo ine zvikamu zvitatu yeBhabhironi razvino vanodanwa kuti vabude apo “inzwi rechipiri” raZvakazarurwa chitsauko gumi nesere rinotaura. Avo vanobva vadanwa kuti vabude vanomiririrwa mundima makumi mana nerimwe sa“Edhomu, Moabhu, navakuru vevana vaAmoni.” Mundima iyoyo, avo vanomiririrwa muchiratidzo chezvikamu zvitatu cheBhabhironi razvino, vanopunyuka ruoko rwamambo wokumusoro (upapa). Shoko rechiHebheru rinoreva “kupunyuka,” rinoreva kupunyuka nokutsvedza, uye chirevo charo chemukati ndechekuti kupunyuka uku kunoitwa kubva kuchinhu chakanga, kusati kwava nokupunyuka uku, chakabata avo vanopunyuka muutapwa.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Adzalowanso m’dziko lokongolalo, ndipo mayiko ambiri adzagonjetsedwa; koma awa adzapulumuka m’manja mwake, awa ndi Edomu, ndi Moabu, ndi akuluakulu a ana a Amoni. Iye adzatambasuliranso dzanja lake pa mayiko; ndipo dziko la Aigupto silidzapulumuka. Danieli 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

M’vesi ya makumi mana na ziwiri, upapa (mfumu ya kumpoto) ulakunda chivwazo chake chachitatu cha m’madera a dziko pamene ukutora Iguputo, chimene chili chizindikiro cha United Nations, monga momwe chinasonyezedwera pa tsiku lobadwa la Herode, pamene iye agonjera kuvina konyenga kwa Salome (United States), mwana wamkazi wa Herodiasi (upapa). Izi zikuzindikiritsa nthawi imene United Nations (“mafumu khumi” a Chivumbulutso 17), avomereza kupereka ufumu wawo kwa chilombo kwa ola limodzi. Ola limodzilo ndi ola la “chivomezi chachikulu” cha Chivumbulutso 11, ndiponso “ola” limene hule wa Babiloni aweruzidwa. M’vesi ya makumi mana na ziwiri, Iguputo (United Nations), “sidzapulumuka.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Izwi lesiHeberu elihunyushwe ngokuthi “ukuphunyuka” evesini lamashumi amane nambili lihlukile ezwini lesiHeberu elisevesini lamashumi amane nanye. Evesini lamashumi amane nambili, igama elithi “ukuphunyuka” lisho “ukungatholi kukhululwa”, kodwa ivesi lamashumi amane nanye likhomba isikhathi lapho labo, ngaphambi komthetho weSonto osuzofika masinyane, bebebambisene nepapa, bese bephunyuka sengathi kungenxa yokushelela. Ngaphambi kwehora lenhlekelele yomthetho weSonto, labo abasebuhlotsheni benkolo beBabiloni lanamuhla bebelokhu bemukela umqondo kaSathane wokuthi iSonto luyilona suku lukaNkulunkulu lokukhonza. Lapho uphawu lwesilo seluphoqelelwa, umuntu angalwamukela nganoma yisiphi isizathu, noma empeleni akholwe ukuthi kunjalo. Ukukholwa ukuthi kunjalo kungukwamukela uphawu ebunzini, kanti ukulumukela nje kuphela kungukwamukela uphawu esandleni sakho.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Avo vanopunyuka paruoko rweupapa panguva yomurayiro weSvondo, vanoramba pfungwa yaSatani yokuti zuva raMwari rokushumirwa ndiro zuva rezuva, panguva chaiyo iyo United States neUnited Nations zviri kubatana nechifeve cheRoma, simba roupapa, mambo wokumusoro.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “VaPurotesitanti veUnited States vachava mberi pakutambanudza maoko avo kuyambuka gwanza kuti vabate ruoko rweSpiritualism; vachayambukira pamusoro pegomba rakadzika kuti vabatane nemaoko nesimba reRoma; uye pasi pesimba remubatanidzwa uyu wakapetwa katatu, nyika ino ichatevera tsoka dzeRoma mukutsika-tsika kodzero dzehana.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Zvinokosha kuti titore nguva yekurondedzera marongerwo endima nhanhatu dzekupedzisira dzaDanieri gumi neimwe sezvatinoenderera mberi mukufungisisa kwedu ndima makumi mana. Mambo wokumusoro, anova Roma yemazuva ano, anokunda zvipingamupinyi zvitatu zvenzvimbo kuti asimbiswe pachigaro choushe chenyika. Roma yechihedheni yakakunda zvipingamupinyi zvitatu zvenzvimbo, sezvakaitawo Roma yapapa; saizvozvowo Roma yemazuva ano inokunda mambo wokumaodzanyemba (yaimbova Soviet Union) mundima makumi mana, yozokunda nyika inobwinya (United States) mundima makumi mana neimwe, uyezve Egipita (United Nations) mundima makumi mana nembiri nemakumi mana nenhatu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Asi sezvinoratidzwa nechakataurwa naSista White chapfuura, United States inobatana panguva imwe chete neupapa pamwe chete neUnited Nations. Mubatanidzwa wakapetwa katatu weshato, chikara, nomuporofita wenhema unozadzikiswa pamutemo weSvondo uri kuuya nokukurumidza, kunyange zvazvo Danieri chitsauko chegumi nerimwe ndima makumi mana neimwe kusvika makumi mana nenhatu dzichiratidza kukunda kunoitika panguva imwe cheteyo muchitevedzana. Kutevedzana kunoratidzwa kunomirira kufamba kwezviitiko, asi zvose izvi zvinozadzikiswa pamutemo weSvondo uri kuuya nokukurumidza.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Panguva iyoyo, “izwi rechipiri” raZvakazarurwa gumi nemasere “rinotaura,” panzvimbo chaiyo panoratidzwa kuti United States “rinotaura.” Mwari vanotaura apo uye panguva iyo Satani anotaura. Mundima makumi mana neina, mashoko anobva kumabvazuva nokuchamhembe anovhiringidza mambo wokumusoro, uye kuurayana kukuru kwokupedzisira kwoupapa kunotangwa. Ndima makumi mana neina, sezvakangoita ndima makumi mana nembiri nemakumi mana nenhatu, inotangira mundima makumi mana neimwe, apo mutumwa ane simba waZvakazarurwa gumi nemasere anotanga kudanwa kwake kuti rimwe boka rake ramakwai ribude muBhabhironi.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Uthenga wene apeleka ni uthenga uwo ukumanyisha Islamu ya tsoka ya chitatu kuti ni chida Chake cha chiweluzo, ndi chilango cha hule wa ku Babuloni. Islamu wayimilidwa ngati “mbiri za kum’mawa,” ndipo upapa (mfumu ya kumpoto yachinyengo) ndi “mbiri za kumpoto.” Danieli 11:40 ukumanyisha chiweluzo chofufuzira, ndipo vesi 41 mpaka 45 vikumnyisha chiweluzo chokwaniritsa.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Ticharamba tichifunga nezvendima makumi mana yaDanieri gumi nerimwe muchinyorwa chinotevera.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Panguva yakati, ndiri muGuta reNew York, ndakadanwa munguva yousiku kuti ndione zvivako zvichisimuka nhurikidzwa pamusoro penhurikidzwa zvichikwira kudenga. Zvivako izvi zvaiti zvakavakwa nenzira isingabatwi nemoto, uye zvakanga zvichimiswa kuti zvikudze varidzi vazvo navakavaki vazvo. Zvivako izvi zvakaramba zvichikwira, zvakakwirira uye zvakakwirira zvikuru, uye mazviri maishandiswa zvinhu zvinodhura zvikuru. Avo vaive varidzi vezvivako izvi vakanga vasingazvibvunzi kuti: ‘Tingakudza sei Mwari nenzira yakanakisisa?’ Ishe vakanga vasiri mundangariro dzavo.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Ndzi anakanyile ndzi ku: ‘Oho, loko lava va vekaka timali ta vona hi ndlela leyi a va nga vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta miako leyikulu leyi sasekeke, kambe ku kunguhata ni ku tumbuluxa ka vona i vuphukuphuku ngopfu emahlweni ka Mufumi wa vuako hinkwabyo. A va kambisisisi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga dzunisa njhani Xikwembu. Va lahlekeriwe hi ku vona ka mhaka leyi, ku nga ntirho wo sungula wa munhu.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Njengoba lezi zakhiwo eziphakeme zazakhiwa, abanikazi bazo bajabula ngokuzidla okunesifiso esikhulu sokuthi babenayo imali yokuyisebenzisa ekwaneliseni umina nasekuvuseni umona komakhelwane babo. Ingxenye enkulu yemali ababeyitshale ngaleyo ndlela yayitholwe ngokucindezela, ngokunyathela abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umbhalo wazo zonke izivumelwano zokuhweba; konke ukusebenzelana okungenabulungisa, zonke izenzo zobuqili, kubhaliwe khona. Isikhathi siyeza lapho abantu, ngobuqili babo nangokweyisa kwabo, beyofinyelela ezingeni iNkosi engayikubavumela ukuba balidlule, futhi bayokwazi ukuthi kukhona umkhawulo ekubekezeleni kukaJehova.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Mamiriro akatevera akapfuura pamberi pangu akanga ari ealarm yemoto. Vanhu vakatarisa pazvivako zvirefu uye zvaifungidzirwa kuti hazvibatwi nemoto vakati: “Zvakachengeteka chose.” Asi zvivako izvozvo zvakapera nokupiswa sokunge zvakanga zvakaitwa nepakiti. Mota dzemoto hadzina kukwanisa kuita chinhu kuti dzimise kuparadzwa uku. Vadzimi vemoto vakanga vasingakwanisi kushandisa michina yacho.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Nga ndinorairwa kuti kana nguva yaIshe yasvika, kana pasina shanduko yakange yaitika mumwoyo yavanhu vanozvikudza navane chishuwo chokukwirira, vanhu vachaziva kuti ruoko rwakanga rune simba rokuponesa ruchavawo rune simba rokuparadza. Hakuna simba repanyika ringadzivisa ruoko rwaMwari. Hakuna chinhu chipi nechipi chinogona kushandiswa pakuvakwa kwezvivako chingazvichengetedza pakuparadzwa kana nguva yakatarwa naMwari yasvika yokutumira kutsiva pamusoro pavanhu nokuda kwokusaremekedza mutemo Wake uye nokuda kwekuzvikudza kwavo kwoudyire.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “නූතන සමාජයේ වර්තමාන තත්ත්වයට මූලික වන හේතු අවබෝධ කරගන්නෝ, අධ්‍යාපනඥයන් සහ රාජ්‍යනායකයන් අතර පවා, බොහෝ දෙනෙකු නොවෙති. රාජ්‍යපාලනයේ පාලන රැහැන් අතෙහි තබාගෙන සිටින අය, නෛතික දූෂණය, දරිද්‍රතාව, දානයෙන් ජීවිකාව ගෙනයාම, සහ වැඩිවෙමින් පවතින අපරාධ යන ගැටලු විසඳීමට සමත් නොවෙති. ඔවුහු ව්‍යාපාරික කටයුතු වඩාත් ආරක්ෂිත පදනමක් මත පිහිටුවීමට නිෂ්ඵලව සටන් කරමින් සිටිති. මිනිසුන් දෙවියන්වහන්සේගේ වචනයේ ඉගැන්වීම් කෙරෙහි වැඩි අවධානයක් යොමු කළහොත්, ඔවුන් කලබලයට පත්කරන ගැටලු සඳහා විසඳුමක් සොයාගනු ඇත.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Maandiko anafafanua hali ya ulimwengu muda mfupi kabla ya kuja kwa Kristo mara ya pili. Kuhusu watu ambao kwa unyang’anyi na udhulumu wanajikusanyia mali nyingi, imeandikwa: ‘Mmejiwekea akiba ya hazina kwa siku za mwisho. Tazama, ujira wa wafanyakazi waliovuna mashamba yenu, ambao mmeuzuia kwa hila, unalia; na vilio vyao waliovuna vimeingia masikioni mwa Bwana wa majeshi. Mmeishi kwa anasa duniani, na kujifurahisha kwa ufisadi; mmezilisha mioyo yenu, kana kwamba katika siku ya machinjo. Mmewahukumu na kuwaua wenye haki; naye hawapingani nanyi.’ Yakobo 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Asi ndiani anoverenga kunyeverwa kunopiwa nezviratidzo zvenguva zviri kukurumidza kuzadzika? Chii chinoitwa mumwoyo yavanhu venyika? Ishanduko ipi inoonekwa pamaonero avo? Hapana inopfuura yakaonekwa pamaonero evagari venyika yaNoa. Vakanyudzwa mumabasa enyika nokunakidzwa kwayo, vanhu vakararama mafashamo asati auya ‘havana kuziva kusvikira Mafashamo auya, akavakukura vose.’ Mateu 24:39. Vakanga vane kunyeverwa kwakabva kudenga, asi vakaramba kuteerera. Uye nhasiwo nyika, isina hanya zvachose nenzwi raMwari rinonyevera, iri kukurumidza kuenda mukuparadzwa kusingaperi.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “អស់លោកិយកំពុងត្រូវបានកក្រើកដោយវិញ្ញាណនៃសង្គ្រាម។ ព្រះបន្ទូលទំនាយក្នុងជំពូកទីដប់មួយនៃព្រះគម្ពីរដានីយ៉ែលបានខិតជិតដល់ការសម្រេចពេញលេញរបស់វាហើយ។ មិនយូរប៉ុន្មាន ឈុតឆាកនៃគ្រាលំបាកដែលបានមានព្រះបន្ទូលទុកក្នុងទំនាយទាំងឡាយនឹងកើតឡើង។”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Ushuhuda kwa Kanisa, juzuu YA TISA, ukurasa WA KUMI NA MOJA.

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