Article

# The Book of Daniel - Number Thirty-Three

Igitabo ca Daniyeli — Inomero Mirongo Itatu n’Itatu

The “Seal” of God Impressed at the Sunday Law Decree: A Prophetic Analysis of Daniel Chapter 6

“Chisimbiso” chaMwari Chichisvinwa paMutemo weSvondo: Ongororo yeChiporofita yaDanieri Chitsauko 6

Author

Jeff Pippenger

Published

December 28, 2023

Formats

PDF
Word
Song MP3

The “seal” of God that can be seen, is impressed at the Sunday law decree.

“siginja” ya Xikwembu leyi nga vonakaka, yi kandziyisiwa hi nkarhi wa xileriso xa nawu wa Sonto.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “အကြှနျုပျတို့အနကျမှ တစ်ယောက်မျှ မိမိတို့၏ စရိုက်လက္ခဏာများအပေါ်၌ အစက်အပြောက်တစ်စုံတစ်ရာ သို့မဟုတ် အညစ်အကြေးတစ်စုံတစ်ရာ ရှိနေသရွေ့ ဘုရားသခင်၏ တံဆိပ်ခတ်ခြင်းကို မည်သည့်အခါမျှ ခံရမည်မဟုတ်။ မိမိတို့၏ စရိုက်လက္ခဏာများ၌ ရှိသော ချို့ယွင်းချက်များကို ပြုပြင်ရန်၊ စိတ်ဝိညာဉ်၏ ဗိမာန်တော်ကို အညစ်အကြေးအမျိုးမျိုးမှ သန့်ရှင်းစင်ကြယ်စေရန်မှာ ကျွန်ုပ်တို့၏တာဝန်ဖြစ်သည်။ ထို့နောက် ပင်တေကုတ္တေပွဲနေ့၌ တပည့်တော်များအပေါ် ပထမမိုး ရွာသွန်းခဲ့သကဲ့သို့ နောက်ဆုံးမိုးသည် ကျွန်ုပ်တို့အပေါ်သို့လည်း ရွာသွန်းလိမ့်မည်။...”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Muri gukora iki, bene Data, muri uyu murimo ukomeye wo kwitegura? Abishyira hamwe n’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cy’inyamaswa. Abatiringira ubwabo, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo binyuze mu kumvira ukuri—abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikimenyetso cy’Imana mu ruhanga rwabo. Itegeko nirijya ahagaragara kandi ikimenyetso kimaze gushyirwaho, imico yabo izaguma itanduye kandi itagira inenge iteka ryose.” Testimonies, volume 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

Dhaniyela anogamuchira chisimbiso chinooneka paanokandwa mugomba reshumba; saka chitsauko ichi chiri kumiririra chirevo chemutemo weSvondo.

> Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

> Ipapo abantu ava vaakaungana kuna mambo, vakati kuna mambo, “Zivai, imi mambo, kuti murairo weVaMedhia neVaPeresia ndeuyu, wokuti hakuna chisungo kana mutemo unogadzwa namambo ungarurudzwa.” Ipapo mambo akaraira, vakauya naDhanieri, vakamukandira mugomba reshumba. Zvino mambo akataura akati kuna Dhanieri, “Mwari wako waunogara uchishumira, ivo vachakunatsa.” Ibwe rikauyiswa, rikaiswa pamuromo pegomba; mambo akaritsimbirira nechisimbiso chake pachake, nechisimbiso chavakuru vake; kuti chinangwa pamusoro paDhanieri chisashandurwe. Dhanieri 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Nkhaniyi siimathera pamenepo, komatu imathera pamene inayambira. Mzere wa Danieli chaputala 6 ukuwonetsa mgwirizano umene unkatsogoleredwa makamaka ndi akalonga zana limodzi ndi makumi awiri, pamodzi ndi apurezidenti awiri ang’onoang’ono, koma unaphatikizaponso alangizi, akapitawo ndi akazembe. Mgwirizano wa magulu asanuwo unakhazikitsidwa kuti unyenge mfumu kuti izunze Danieli. Nkhaniyo imathera pa chiweruzo chawo, pakuti iwo akuimira chiweruzo chapadera chimene chimachitika pa lamulo la Lamlungu; chiweruzo chimene sichilunjikitsidwa kwa iwo oyimira Danieli kapena mfumu, koma kwa iwo amene ananyenga mfumu.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Mambo akaamuru, wakawaleta wale watu waliokuwa wamemshtaki Danieli, wakawatupa ndani ya tundu la simba, wao, watoto wao, na wake zao; nao simba wakawashinda, wakawavunja mifupa yao yote vipande-vipande kabla hawajafika chini ya tundu. Danieli 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

Mumamiriro ezvinhu echiporofita, nguva dzose ichechi inonyengera hurumende, uye chitsauko chechitanhatu chiri kuratidza kunyengera kwakaitirwa mambo. Mushure mokunge Ahabhu aona kuratidzwa kukuru kwesimba raMwari paGomo reKarimeri, Eria akamutungamirira achipfuura nemvura achidzokera kuna Jezebheri. Ahabhu akanga asina chikonzero chokufunga kuti Jezebheri aisazofadzwa neuchapupu hune simba hwesimba raMwari, asi Ahabhu akanga anyengerwa pamusoro poruvengo rwaJezebheri rwakadzama zvikuru kuna Eria. Nyaya yaEria mukupikisana naAhabhu naJezebheri inodzokororwazve munyaya yaJohane Mubhabhatidzi (uyo akanga ari Eria), naHerodhi naHerodhiasi.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Pakuzvarwa kwake, Herodhi akadhakwa paakavimbisa Salome, (mwanasikana waHerodhiasi), hafu youmambo hwake, akanga asingatarisiri kuti Herodhiasi aizokumbira musoro waJohani. Madzimambo, angava Ahabhi, Herodhi kana Dhariusi, vanonyengedzwa nomukadzi asina kuchena kubudikidza nokutamba kwevaporofita venhema vaJezebheri, kana kutamba kwomwanasikana waHerodhiasi, kana mubatanidzwa une mapoka mashanu munyaya yaDhanieri. Pirato akanyengedzwawo noupristi hwakaora, hwaimiririra “chechi” yechiJudha, uye chechi inomirira mukadzi.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Ukunyengana luphawu lwesimo sesiprofetho, futhi ubuSulumane benhlekelele yesithathu buyilona manga elisetshenziselwa ukukhohlisa iZizwe Ezihlangene ezinsukwini zokugcina ngokwesabisa. Kokubili “ukukhohlisa” kanye “namanga” akhiqiza lokho kukhohlisa, kuyakhonjwa eZwini likaNkulunkulu lesiprofetho. Indima yobuSulumane, kanye nobupapa obuba yinhloko yesishiyagalombili phakathi kwezinhloko eziyisikhombisa, sekukhonjwe kakade njengengxenye yomyalezo ovulwa ezinsukwini zokugcina, okuwukuSambulelwa kukaJesu Kristu. Ngakho-ke, ukuvezwa kokukhohlisa kukaDariyu kuDaniyeli isahluko sesithupha kuyingxenye yomyalezo owakha umyalezo Wokukhala Kwaphakathi Kwamabili. Ukukhohlisa kuyisici esiphulukisa ngokuphelele inxeba elibulalayo, ngaleyo ndlela kuvuselelwe ubupapa njengombuso wesishiyagalombili nowokugcina. Ekukhohliseni kukaDariyu, omongameli ababili abahlubukayo kanye nezikhulu eziyikhulu namashumi amabili bangabameleli benhlangano yobumbano bokukhohlisa abaqhathaniswa noDaniyeli.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Mia moja na ishirini ni ishara ya wanafunzi wa Mungu katika Pentekoste.

> And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

> Na n’ụbọchị ndị ahụ, Pita biliri n’etiti ndị na-eso ụzọ, sị, (ọnụọgụ ndị ahụ kpọrọ aha ọnụ dị ihe dịka otu narị na iri abụọ.) Ọrụ Ndịozi 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pentekoste inofananidzira mutemo weSvondo apo chisimbiso chinoiswa, uye machinda ane zana namakumi maviri akanyengera Dhariusi chiratidzo choupristi hwenhema panguva yomutemo weSvondo. Zvikamu zviviri zvaavo vanonyengera mambo zvinoratidzwa navatungamiri vaviri vakatsauka pamwe namachinda ane zana namakumi maviri akatsauka. Vatungamiri vaviri ava vanoverengerwa pamwe naDhanieri, uyo ari muporofita. Mapoka maviri anonyengera Dhariusi anomirira boka ravaporofita venhema neboka ravapristi vakaora.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

> Vafudzi vanochengeta makwai angu ngavave nenhamo, ivo vanoparadza nokuparadzira makwai edanga rangu! ndizvo zvinotaura Jehovha. Naizvozvo zvanzi naJehovha, Mwari waIsiraeri, pamusoro pevafudzi vanofudza vanhu vangu: Imi makaparadzira boka rangu, mukavadzinga, uye hamuna kuvashanyira; tarirai, ndichakushanyirai zvakaipa zvamabasa enyu, ndizvo zvinotaura Jehovha. Uye ndichaunganidza vakasara veboka rangu kubva kunyika dzose kwandakanga ndavadzinga, ndigovadzosera kumatanga avo; uye vachabereka zvibereko, vachiwanda. Uye ndichavamutsira vafudzi vachavafudza; uye havachazotyi zvakare, kana kuvhundutswa, uye hapana achashaikwa, ndizvo zvinotaura Jehovha. Tarirai, mazuva anouya, ndizvo zvinotaura Jehovha, andichamutsira Dhavhidhi Davi rakarurama, uye Mambo achatonga nokubudirira, achiita kutonga nokururamisira panyika. Pamazuva ake Judha achaponeswa, naIsiraeri achagara akachengeteka; uye iri ndiro zita rake raachadanwa naro, JEHOVHA KURURAMA KWEDU. Naizvozvo, tarirai, mazuva anouya, ndizvo zvinotaura Jehovha, kuti havachazotauri zvichinzi, Jehovha mupenyu, iye akabudisa vana vaIsiraeri munyika yeIjipiti; asi, Jehovha mupenyu, iye akabudisa nokutungamirira mbeu yeimba yaIsiraeri kubva kunyika yokumusoro, nokubva kunyika dzose kwandakanga ndavadzinga; uye vachagara munyika yavo pachavo. Mwoyo wangu uri mukati mangu waputsika nokuda kwavaporofita; mapfupa angu ose anodedera; ndakaita somunhu akadhakwa, somunhu akundwa newaini, nokuda kwaJehovha, uye nokuda kwamashoko outsvene hwake. Nokuti nyika izere nemhombwe; nokuti nyika inochema nokuda kwokutuka; nzvimbo dzakanaka dzerenje dzaoma, uye nzira yavo yakaipa, nesimba ravo harina kururama. Nokuti vose vari vaviri, muporofita nomuprista, havana kuchena; zvirokwazvo, mumba mangu ndakawana uipi hwavo, ndizvo zvinotaura Jehovha. Naizvozvo nzira yavo ichava kwavari senzvimbo dzinotsvedza murima; vachadzingwa, uye vachawira imomo; nokuti ndichavaunzira zvakaipa, iro gore rokushanyirwa kwavo, ndizvo zvinotaura Jehovha. Jeremia 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“Gore rokushanyira” raJeremiya ndiko kutongwa kwevakarangana vakanyengera Dario. Kutongwa kwevaporofita venhema nevaprista inyaya iri muShoko rechiporofita. Uye sezvakangoita huprista hwakaora hwakafambisa mberi nokunyengera vatongi veRoma pamusoro paKristu, rangano iri muna Danieri 6 riri kutaura nezvechokwadi ichocho chaicho chechiporofita.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Mitsetse yochimidzira yechitsauko chechishanu chaDhanieri, inoratidza kutongwa kwehutongi kunoitwa pamusoro penyanga yeRepublican nerudzi rweUnited States panguva yemutemo weSvondo. Kutongwa ikoko kunoitwa neIslam yeNhamo yechitatu, yakapinda muchivande muumambo nepamadziro ekumaodzanyemba akanga asina kurindwa. Mutsetse wemutemo weSvondo muchitsauko chechitatu chaDhanieri, unoratidza vanhu vaMwari vachisimudzirwa sechiratidzo kunyika yose panguva iyoyo chaiyo. Chitsauko chechitanhatu chiri kutarisa kutongwa kunoitwa pamusoro pevaporofita venhema munhoroondo iyoyo imwe cheteyo.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

Pakugadzwa kwemutemo weSvondo muUnited States kunoratidza kuti nyanga yePurotesitendi yakatsauka inoumbwa nezvikamu zviviri: chimwe chinosimudzira Svondo sezuva rekunamata, uye chimwe chinongoti zvisina maturo chinosimudzira Sabata sezuva rekunamata. Zvinoenderana nazvo mukati menyanga yeRepublican mapato eDemocrat neRepublican. Imwe neimwe yenyanga mbiri dzakatsauka idzi yakafananidzirwa nevaSadhusi nevaFarisi munguva yaKristu. Vatongi vaviri vakatsauka pamwe chete nevaprista zana namakumi maviri mukunyengera kwaDhariusi vanomiririrawo mapoka maviri enyanga yakatsauka yePurotesitendi. Kunyange zvazvo panguva yakaitika nyaya iyi vaiva vanhu vezvematongerwo enyika, mamiriro echiporofita anoratidza kuti isimba rechitendero rakatsauka rinonyengera hurumende.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Nyaya iyi, sezvakaratidzwa paGomo reKarimeri, inozivisa mapoka maviri evaprofita venhema; vaprofita vaBhaari uye vaprofita vematanda matsvene (Ashtarothi). Pamwe chete vanomiririra kubatanidzwa kwechechi nenyika, nokuti Bhaari ndimwari wechirume uye Ashtarothi ndimwari wechikadzi. Eria pakupedzisira akauraya vaprofita venhema veGomo reKarimeri, sezvakangoitwawo kubatanidzwa kwechitsauko chechitanhatu chaDanieri kwavakakandwa mugomba reshumba.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Elia a ku ka: “Nanga baprofita ba Bala; ku nga pone na m’we wa vona a baleka.” Kutani va va khoma; kutani Elia a va rhelela enambyeni wa Kishoni, a va dlaya kona. 1 Tihosi 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

Mu nkuru imwe nyene ya ku Musozi Karumeli, ishushanywa na Yohana Umubatizi, ububasha bushukana ni umukobwa. Izo nkuru zompi zigaragaza ko abahenda ari ababyina, haba bakikije ikimazi cabo ku Musozi Karumeli, canke ku birori vy’isabukuru y’amavuko ya Herode vyari birimwo ubuhumbu, aho Salome yakoreye umuzino wiwe wo guhenda. Hamwe, iyo mirongo ibiri igaragaza ukwifatanya kw’ishengero na leta gushitse rwose ku mategeko yo ku w’Imana, kandi ko amashengero y’abahakanyi yo muri Leta Zunze Ubumwe za Amerika ari abakobwa ba Herodiya, ari we Yezebeli, bombi bagereranya Gatolika. Isabukuru y’amavuko ya Herode iranga iherezo ry’ubwami bwa gatandatu bw’inyamaswa yo kw’isi, ariko ica rimwe iranga amavuko y’ubwami bwa karindwi bwo mu buhanuzi bwa Bibiliya (Umuryango w’Abibumbye).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

Mu chipikirwa chomenechene chakapiwa Salome, Herodhi anobvuma kupa Salome hafu youmambo hwake, zvichiratidza kuti umambo hwechinomwe hunomirira mubatanidzwa wehafu yechechi nehafu yehurumende. Umambo uhu hunotanga apo musoro waJohane unopiwa kuna Herodhiasi. Nokuda kwechikonzero ichi, umambo hwechinomwe hunomiririrwa muna Zvakazarurwa chitsauko chegumi namanomwe sechinoramba chiripo asi kwenguva pfupi. Pamutemo weSvondo ndipo panoiswa mubatanidzwa wakapetwa katatu, nokuti ipapo madzimambo gumi anobvuma kupa umambo hwawo hwenguva pfupi kuchikara kwe “awa” imwe. “Awa” imwe iyoyo ndiyo “awa” yedambudziko remutemo weSvondo, rinotangira muUnited States richiguma apo Mikaeri anosimuka.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Uye nyanga gumi dzawakavona ndimadzimambo gumi, asati agamuchira ushe; asi vanogamuchira simba samadzimambo kweawa imwe chete pamwe chete nechikara. Ava vane murangariro mumwe, uye vachapa simba ravo nesimba ravo guru kuchikara. Ava vacharwa neGwayana, uye Gwayana richavakunda; nokuti iye ndiIshe wamadzishe, naMambo wamadzimambo; uye avo vanaye ndivo vakadanwa, nevakasarudzwa, navakatendeka. Zvakazarurwa 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

ගොඩබිම් වූ හෙරොද් විසින් නිරූපණය කරන දස රජවරුන්, සත්වැනි රාජ්‍යයේ උපන්දිනයේදී, “එක් පැයක්” ලෙස නිරූපිත ඉරිදා නීති අර්බුදයේ කාලයේ, තම රාජ්‍යයෙන් අර්ධයක් මෘගයාට දීමට එකඟ වෙති. එම “පැයේ” බෙල්ෂස්සර්ගේ බිත්තිය මත අත්ලේඛනය ලියනු ලැබේ. එම “පැයේ” ශද්‍රක්, මේෂක් සහ අබෙද්නෙගෝ දහන උදුනට දමනු ලබති, එසේම එළිදරව් පොතේ එකොළොස්වන පරිච්ඡේදයේ සాక్షීන් දෙදෙනා මෙන් මেঘයකින් ඉහළට ඔසවාගනු ලබති. ත්‍රිත්ව සන්ධානය එකට ගෙන එනු ලබන්නේ, මනුෂ්‍යයන් ඉදිරියේ ස්වර්ගයෙන් ගින්න පහළට ගෙන එන පොළොවෙහි මෘගයා විසින් ක්‍රියාත්මක කරනු ලබන ප්‍රවාදය මගිනි.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Zvino ndakaona chimwe chikara chichikwira chichibva panyika; chakanga chine nyanga mbiri segwayana, asi chakataura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, chigoita kuti nyika navagere mairi vanamate chikara chokutanga, icho ronda racho rwokufa rakanga raporeswa. Uye chinoita zviratidzo zvikuru, kusvikira chichiita kuti moto uburuke uchibva kudenga uchiwira panyika pamberi pavanhu, uye chinonyengera vagere panyika nezviratidzo izvo chakatenderwa kuita pamberi pechikara; chichiti kune vagere panyika, vaite mufananidzo wechikara chakanga chine ronda romunondo, asi chikararama. Zvakazarurwa 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

Nyika inonyengerwa, kwete zvikuru nezvishamiso zvacho, asi “nenzira dzezvishamiso izvozvo” izvo yaiva nesimba rokuita. Chirevo chokuti “nzira dzezvishamiso izvozvo” mashoko akawedzerwa, asi chinoisa kusimbisa kwakaringana pazvishamiso zvacho, izvo zvinofanira kunyatsotariswa. Nzira iyo shoko renhema (moto unobva kudenga) rinonyengera nayo nyika inokosha kuti izivikanwe, nokuti zvino tava munhoroondo chaiyo umo vagari venyika yepasi vari kukotswiswa sevari pasi pehipinosis kubudikidza ne“mugwagwa mukuru zvikuru woruzivo” unodzorwa nokushandisirwa zvinangwa nevatengesi vepasi vane maonero epasi rose. Nyaya iyoyo tichaiisa parutivi kusvikira kuzvinyorwa zvinotevera, asi panguva ino tiri kungocherechedza kuti kunyengera kwamadzimambo navakuru kwakaitirwa Dhariusi inyaya yechiporofita yakatarwa, ine zvikamu zvinoverengeka zvakabatana zvinoda kuzivikanwa.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

Mubatanidzwa wezvinhu zvitatu unounganidzwa pamwe chete nokunyengerwa kwakaitwa nokutamba kworuchiva kwaSarome pamberi pavabati pausiku hwomutambo wokuzvarwa kwaHerodhi. Kunyengerwa kwakamanikidzwa pana Pirato, kwakanga kuri kwemhando mbiri, ndiko kupomera kuti Kristu akanga achikonzera nokukurudzira kumukira simba rehurumende, uyewo kuti akanga achimhura simba rechitendero. Munhoroondo iyoyo vavengi vatatu vakaungana pamwe chete. Simba reRoma (hurumende), Bharabhasi, Kristu wenhema (muporofita wenhema), nechechi yechiJudha yakatsauka (chikara). Chechi yakatsauka yakanyengera chiremera cheRoma (hurumende), nenhema idzo dzaiva mbiri, dzokumukira nekwokumhura.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Dariyasi paakazomutsirwa pakupedzisira pamusoro pechikonzero chakanga chichifambisa vanomunyengera, anomanikidzwa kukandira Danieri mugomba reshumba. Danieri akatyora mutemo wenyika nokuda kwekuteerera kwake mutemo waMwari. Nhema yakaiswa pamberi paDariyasi yakabudirira nokusimudzira kuzvikudza kwaDariyasi, zvichimudzivisa kuziva chikonzero chaifambisa vanomunyengera. Nhema nokunyengera zviri munyaya yaDanieri negomba reshumba zvinoratidza kuteerera Mwari sokumhura uye sokupandukira hurumende, izvo zvaiva kunyengera kumwe chete kwemativi maviri kwemuchinjikwa, uye chiratidzo chemuchinjikwa chinoenderana nechiratidzo chomutemo weSvondo.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Isijeziso samandla enkolo akhohlisayo siyisihloko sesiphrofetho seBhayibheli, kanjalo neqiniso lokutsi lamandla enkolo akhohlisa emandla embuso.

> “The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

> Vanhu vanoona kuti vakanga vanyengedzwa. Vanopomerana mhosva yokuti vakatungamidzana kukuparadzwa; asi vose vanobatana mukuturikidzana kushora kwavo kunovava zvikuru pamusoro pevashumiri. Vafudzi vasina kutendeka vakaprofita zvinhu zvinofadza; vakatungamirira vavanzwi vavo kuti vashayise mutemo waMwari simba uye kuti vatambudze avo vaida kuuachengeta utsvene. Zvino, mukupererwa kwavo, vadzidzisi ava vanobvuma pamberi penyika basa ravo rokubiridzira. Vazhinji vanozadzwa nehasha. “Tarasika!” vanodaro vachichema, “uye imi ndimi makakonzera kuparara kwedu;” uye vanotukira vafudzi venhema. Ivo chaivo vaimbovayemura kupfuura vose ndivo vachavazivisa kutukwa kunotyisa zvikuru. Maoko acho chaiwo aimbovakoronhedza nemaruva okukunda zvino achasimudzirwa kuti avaparadze. Minondo yakanga yakagadzirirwa kuuraya vanhu vaMwari zvino yava kushandiswa kuparadza vavengi vavo. Kwose-kwose kune kukakavara nokudeuka kweropa.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

Vachitungamiriri vezvechitendero vanozopandukirwa mushure mokunge nguva yenyasha yapera, nokuti mapoka avo avanotungamirira anozoziva kuti akanga anyengerwa nenhema yakaparadzirwa navatungamiriri vezvechitendero. Vatungamiri vakuru namachinda, pamwe chete nemhuri dzavo, vose vakatamburawo mutongo iwoyo wokutsiva nokuda kwenhema yavakaparadzira. Apo Eria akauraya vaprofita venhema paGomo reKarimeri, kutsiva ikoko kumwe chete kunofananidzirwa pa“kudengenyeka kukuru kwenyika” kwechitsauko chegumi nerimwe cheBhuku raZvakazarurwa, apo “zviuru zvinomwe” zvinokundwa.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Panguva imwe cheteyo pakava nokudengenyeka kukuru kwenyika, uye chegumi cheguta chikawa, uye pakudengenyeka kwenyika ikoko vanhu vane zviuru zvinomwe vakaurayiwa; uye vakasara vakatya kwazvo, vakakudza Mwari wokudenga. Zvakazarurwa 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

Mukuzadzika kwekudengenyeka kukuru kwenyika kweChimurenga cheFrance, zviuru zvinomwe zvakaurayiwa zvaimiririra umambo hweFrance. Pa“awa” yokudengenyeka kukuru kwenyika, kureva mutemo weSvondo, zviuru zvinomwe zvinourayiwa zvinomiririra maSeventh-day Adventist vanokotamira Roma, nokuti avo chete vanonzwisisa kusungirwa kweSabata rezuva rechinomwe ndivo vanogamuchira chiratidzo chechikara apo mutemo weSvondo unosvika.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Kusintha kwa Sabata ndi chizindikiro kapena chilembo cha ulamuliro wa mpingo wa Roma. Iwo amene, pomvetsetsa zofuna za lamulo lachinayi, asankha kusunga Sabata yabodza m’malo mwa yeniyeni, potero akupereka ulemu kwa mphamvu imene yokha inalilamula. Chilembo cha chilombo ndi Sabata ya upapa, imene dziko lapansi lavomereza m’malo mwa tsiku limene Mulungu anaika.”

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Asi nguva yokugamuchira chiratidzo chechikara, sezvakaratidzwa muchiporofita, haisati yasvika. Nguva yokuedzwa haisati yasvika. Kune vaKristu vechokwadi muchechi imwe neimwe, kusanganisirawo ushamwari hweRoma Katurike. Hapana vanopiwa mhosva kusvikira vapiwa chiedza uye vaona chisungo chomurayiro wechina. Asi kana mutemo ukazobudiswa uchimanikidza Sabata yenhema, uye kana kuchema kukuru kwengirozi yechitatu kukayambira vanhu pamusoro pokunamata chikara nomufananidzo wacho, mutsara uchazodhonzwa pachena pakati pezvenhema nezvechokwadi. Ipapo avo vacharamba vachiramba vari mukudarika mutemo vachagamuchira chiratidzo chechikara pahuma dzavo kana pamaoko avo.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Nematanho anokasira tiri kuswedera panguva iyi. Apo machechi echiPurotesitendi achabatana nesimba renyika kutsigira chitendero chenhema, icho madzitateguru avo vakatsungirira kutambudzwa kunotyisa zvikuru nokuda kwekuchipikisa, ipapo Sabata repapa richamanikidzirwa nesimba rakabatanidzwa rechechi nerenyika. Pachava nokuramba kutenda kwenyika yose, uko kuchaguma chete mukuparara kwenyika.” Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Vanomwe zviuru” vanowisirwa pasi pa“awa” rekudengenyeka kukuru kwenyika, ndiko kuti mutemo weSvondo, vanofananidzwawo ne“vanomwe zviuru” vakaramba kupfugamira Jezebheri panguva yaEriya.

> Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

> ប៉ុន្តែ ខ្ញុំ​បាន​ទុក​មនុស្ស​ប្រាំពីរពាន់​នាក់​សម្រាប់​ខ្លួន​ខ្ញុំ​នៅ​ក្នុង​អ៊ីស្រាអែល គឺ​អស់​អ្នក​ដែល​ជង្គង់​មិន​បាន​ក្រាប​ថ្វាយ​បាល ហើយ​មាត់​ទាំង​អស់​ដែល​មិន​បាន​ថើប​គាត់។ ១ ពង្សាវតារក្សត្រ 19:18

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Kuɗi na farko ga dubu bakwai yana nuna wata amintacciyar ƙungiya wadda ta ƙi rusunawa ga Jezebel, kuma kuɗi na ƙarshe yana wakiltar ragowar waɗanda suka rusuna ga Jezebel. Sa’ad da papanci ya ci ƙasar ɗaukaka (dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku), a lokacin dokar Lahadi, ana “kifda” wani rukuni, wani kuma rukuni yana tserewa daga hannun ikon mulkin Babila, gama saƙon fitowa daga Babila a sa’an nan ne yake farawa.

> 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. Daniel 11:41.

> Na yena achapinda munyika yakanaka, uye nyika zhinji dzichaparadzwa; asi ava vachapunyuka muruoko rwake, ivo Edhomu, naMoabhu, navakuru vavana vaAmoni. Danieri 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Izwi rokuti “nyika” ishoko rakawedzerwa, nokuti nyika zhinji hadzisi “kukundwa” panguva yomurayiro weSvondo, asi vaAdventista veSeventh-day vakawanda mumwe nomumwe ndivo vanokundwa, nokuti panguva iyoyo ndivo voga vanenge vachinzi vane mhosva pamberi pechiedza chengirozi yechitatu. Ndivo “vakawanda,” nokuti ndivo vakanga vadanirwa kuva pakati paavo vakagamuchira chisimbiso chaMwari, asi vakaramba kudanwa ikoko.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Zvino akati kwaari, Shamwari, wapinda sei muno usina nguo yomuchato? Iye akasara asina chokupindura. Ipapo mambo akati kuvaranda, Musungei maoko netsoka, mumubvise, mumukande murima rokunze; imomo muchava nokuchema nokurumanya kwameno. Nokuti vazhinji vanodanwa, asi vashoma vanosarudzwa. Mateo 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Kunyengerwa kwavakuru navatungamiri vari muna Dhanieri chitsauko chechitanhatu kunoratidza kurangwa kwesimba rechitendero rinonyengera simba rehurumende.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Kwaye umkhosi wayalela, baze bazisa loo madoda ayemtyhole uDaniyeli, baza bawaphosa emhadini weengonyama, wona, nabantwana bawo, nabafazi bawo; zaza iingonyama zaweyisa, zatyumza onke amathambo awo, zingekafiki nokufika emazantsi omhadi. Daniyeli 6:24.

We shall continue the book of Daniel in the next article.

Tichaenderera mberi nebhuku raDhanieri muchinyorwa chinotevera.

> And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

> Uye ndingarevei zvimwezve? Nokuti nguva yaizondishayira kana ndikataura pamusoro paGidheoni, naBharaki, naSamusoni, naJefita; naDhavhidhiwo, naSamueri, navaporofita; avo nokutenda vakakunda ushe, vakaita zvakarurama, vakagamuchira zvipikirwa, vakavhara miromo yeshumba. VaHebheru 11:32, 33.

Back to Articles