We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.
Tuli sasa tunazungumzia “majira saba” ya Mambo ya Walawi ishirini na sita katika kitabu cha Danieli. Jambo hili limefichwa kwa wale waliochagua kuyafumba macho yao, lakini lipo kwa wale wanaotaka kuona. Tutaanza katika Danieli sura ya nane, na aya ya kumi na tatu.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Hanyuma neva umwe mweranda avuga, maze undi mweranda abwira wa mweranda wavugaga ati: “Ibyo yeretswe ku byerekeye igitambo gihoraho, n’igicumuro cy’ikorwa ry’ubutayu, bizageza ryari, kugira ngo ubuturo bwera n’ingabo biboneke bihabwa kugirwa nk’ibikandagirirwa?” Daniyeli 8:13.
The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.
ئايەت “ئاندىن” دېگەن سۆز بىلەن باشلىنىدۇ، ۋە دانيال ئالدىنقى ئون ئايەتتە يېقىندا كۆرگەن پەيغەمبەرلىك تارىخىغا ئائىت كۆرۈنۈشتىن پەرقنى كۆرسەتمەكتە. بابنىڭ بىرىنچى ۋە ئىككىنچى ئايەتلىرى دانيالنىڭ بۇ كۆرۈنۈشنى قايسى يىلى قوبۇل قىلغانلىقىنى، شۇنداقلا ئۇنى ئۇلاي دەرياسى بويىدا قوبۇل قىلغانلىقىنى بىلدۈرىدۇ. ئۈچىنچى ئايەتتىن ئون ئىككىنچى ئايەتكىچە، ئۇ پەيغەمبەرلىك تارىخىنىڭ كۆرۈنۈشىنى “كۆرىدۇ”. “ئاندىن” ئۇ سوئال ۋە جاۋابتىن تەركىب تاپقان ئاسمانىي بىر مۇنازىرىنى “ئاڭلايدۇ”. ئون بەشىنچى ئايەتتە، ئۇ ئەمدىلا “كۆرگەن” پەيغەمبەرلىك تارىخىغا ئائىت كۆرۈنۈشنىڭ نېمىگە ۋەكىللىك قىلىدىغانلىقىنى ئىزدەشكە باشلايدۇ. دانيال ئۈچىنچىدىن ئون ئىككىنچى ئايەتلەرگىچە “كۆرگەن” كۆرۈنۈش بىلەن، ئۇ “ئاڭلىغان” ئاسمانىي مۇنازىرىنىڭ پەرقىنى تونۇش ئىنتايىن زۆرۈردۇر—چۈنكى ئۇلار ئىككى پەرقلىق كۆرۈنۈشتىن ئىبارەتتۇر.
But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.
Lakini heri macho yenu, kwa maana yanaona; na masikio yenu, kwa maana yanasikia. Mathayo 13:16.
The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.
Mbona oyo ezali na molongo ya zomi na misato ezali ete: “Emonaneli ekoumela ntango boni?” mpe liloba oyo ebongolami lokola “emonaneli” ezali liloba ya Baebele ekeseni na liloba oyo ebongolami lokola “emonaneli” na molongo ya zomi na motoba.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.
Ndzi twa rito ra munhu exikarhi ka tinsindza ta Ulai, leri huwelelaka, ri ku: Gabriele, pfuna munhu loyi leswaku a twisisa xivono lexi. Daniyele 8:16.
By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.
ឃ្លាហេប្រឺពីរផ្សេងគ្នាត្រូវបានបកប្រែជាពាក្យអង់គ្លេសតែមួយគឺ “vision” ដូច្នេះ “seven times” ក្នុង លេវីវិន័យ 26 បានក្លាយជាអ្វីដែល «លាក់កំបាំងនៅចំពោះមុខយ៉ាងច្បាស់»។ អ្នកសិក្សាព្រះគម្ពីរដែលពេញចិត្តត្រឹមតែពិនិត្យមើលផ្ទៃក្រៅ ប៉ុណ្ណោះ ចាត់ទុកពាក្យហេប្រឺពីរផ្សេងគ្នានេះថាជាពាក្យតែមួយ ប៉ុន្តែពួកគេធ្វើដូច្នោះដោយប្រថុយគ្រោះថ្នាក់របស់ខ្លួនឯង។
“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.
“Kungupita tu juu ya uso hakutafaa sana. Uchunguzi wa makini na kujifunza kwa bidii, kuzidisha nguvu, kunahitajika ili kukielewa. Katika Neno mna kweli ambazo ni kama mishipa ya madini ya thamani iliyofichwa chini ya uso. Kwa kuzichimbia, kama vile mtu achimbavyo dhahabu na fedha, hazina zilizositirika hugunduliwa. Hakikisheni ya kwamba uthibitisho wa kweli umo katika Maandiko yenyewe. Andiko moja ndilo ufunguo wa kuyafungua maandiko mengine. Maana yake tajiri na iliyositirika hufunuliwa na Roho Mtakatifu wa Mungu, akilifanya Neno kuwa wazi kwa ufahamu wetu: ‘Kuingia kwa maneno yako kwatoa nuru; kwawapa wajinga ufahamu.’” Fundamentals of Christian Education, 390.
We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”
Twamanyishijwe ko “buri kintu cyose gifite icyo gisobanura” mu Ijambo ry’Imana, kandi nitwihitiramo kwirengagiza ko mu gice cya munani harimo amagambo abiri atandukanye y’Igiheburayo yahinduwemo “iyerekwa,” tuzaba ari twe ubwacu twikururira ubuhumyi bw’i Lawodikiya. Umugani wa kera uvuga uti: “nta bahumye nk’abatumva gushaka kubona.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“ကမ်စာအုပ်သည် လူတို့သည် ဤအသက်တာအတွက်ဖြစ်စေ၊ လာမည့်အသက်တာအတွက်ဖြစ်စေ မိမိတို့ကို သင့်လျော်စေရန် နားလည်သဘောပေါက်ရန် လိုအပ်သော အခြေခံသဘောတရားအလုံးစုံကို ပါဝင်စွာထားရှိသည်။ ထိုအခြေခံသဘောတရားများကိုလည်း လူအပေါင်းတို့ နားလည်သဘောပေါက်နိုင်ကြသည်။ ၎င်း၏သွန်သင်ချက်ကို တန်ဖိုးထားနားလည်လိုသော စိတ်ဓာတ်ရှိသူ မည်သူမဆို ကမ်စာအုပ်မှ စာပိုဒ်တစ်ပိုဒ်တည်းကို ဖတ်ရုံဖြင့်ပင် ထိုထဲမှ အထောက်အကူဖြစ်စေသော အတွေးအမြင်တစ်ခုခုကို ရရှိမည်မလွဲ။ သို့ရာတွင် ကမ်စာအုပ်၏ အဖိုးတန်ဆုံးသော သွန်သင်ချက်ကိုကား အခါအားလျော်စွာ သို့မဟုတ် ဆက်စပ်မှုမရှိသော လေ့လာမှုဖြင့် မရရှိနိုင်။ ၎င်း၏ အမှန်တရားကြီးမားသော စနစ်တစ်ရပ်လုံးကို အလျင်အမြန်ဖတ်ရှုသူ သို့မဟုတ် ဂရုမစိုက်သော ဖတ်ရှုသူက ခွဲခြားသိမြင်နိုင်အောင် တင်ပြထားသည် မဟုတ်။ ၎င်း၏ ဘဏ္ဍာတော်များစွာသည် မျက်နှာပြင်အောက် နက်ရှိုင်းစွာ တည်ရှိနေကြပြီး၊ လုံ့လစိုက်ထုတ်သော ရှာဖွေမှုနှင့် မပြတ်မလပ် ကြိုးစားအားထုတ်မှုတို့ဖြင့်သာ ရယူနိုင်သည်။ ထိုကြီးမားသော အလုံးစုံတရားကို ဖွဲ့စည်းနေသော အမှန်တရားများကို ‘ဤနေရာတွင် အနည်းငယ်၊ ထိုနေရာတွင် အနည်းငယ်’ ဟူ၍ ရှာဖွေစုဆောင်းရမည်။ ဟေရှာယ 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“ពេលដែលបានស្រាវជ្រាវយ៉ាងដូច្នេះ ហើយប្រមូលផ្តុំចូលគ្នា នោះវានឹងត្រូវបានឃើញថា សមស្របគ្នាយ៉ាងឥតខ្ចោះ។ ព្រះវរបទនីមួយៗជាការបំពេញបន្ថែមដល់ព្រះវរបទដទៃៗ ទំនាយនីមួយៗជាការពន្យល់ទំនាយមួយទៀត សេចក្តីពិតនីមួយៗជាការអភិវឌ្ឍន៍នៃសេចក្តីពិតមួយផ្សេងទៀត។ និមិត្តរូបទាំងឡាយនៃប្រព័ន្ធសាសនាយូដាត្រូវបានធ្វើឲ្យច្បាស់ដោយដំណឹងល្អ។ គ្រប់គោលការណ៍នៅក្នុងព្រះបន្ទូលរបស់ព្រះមានទីកន្លែងរបស់វា គ្រប់ហេតុការណ៍មានន័យទាក់ទងរបស់វា។ ហើយរចនាសម្ព័ន្ធដ៏ពេញលេញទាំងមូល ទាំងក្នុងគម្រោង និងក្នុងការអនុវត្ត បង្ហាញសក្ខីភាពអំពីព្រះអង្គជាអ្នកនិពន្ធរបស់វា។ រចនាសម្ព័ន្ធបែបនេះ គ្មានប្រាជ្ញាចិត្តណាមួយក្រៅពីព្រះបញ្ញានៃព្រះអនន្តទេ ដែលអាចគិតឬបង្កើតវាឡើងបាន។” Education, 123.
The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.
“ඉදිරිදර්ශනය” යන වචනය දානියෙල් අටවන පරිච්ඡේදයේ දස වාරයක් දක්නට ලැබේ; එහෙත් ඒ දස වාරය හෙබ්රෙව් වචන දෙකකින් සමන්විත වන අතර, ඒ වචන දෙකේ අර්ථය එකසේ නොවේ. ඒවා එකම දෙය අර්ථවත් කළේ නම්, දානියෙල් එම දස අවස්ථාවන් සියල්ලෙහිම ඒ වචන දෙකෙන් එකක් පමණක් භාවිත කරනු ඇත. දානියෙල් වචන දෙකක් ලියා ඇත, මක්නිසාද ඒ වචන දෙකටම ඒවාටම අයත් ස්වකීය අර්ථ ඇත; එයින් එකක් දානියෙල් “දුටු” ඉදිරිදර්ශනයක් නියෝජනය කරන අතර, අනෙක ඔහු “ඇසූ” ඉදිරිදර්ශනයක් නියෝජනය කරයි. දහතුන්වන පදයේ “ඉදිරිදර්ශනය” ලෙස පරිවර්තනය කර ඇති වචනය châzôn ය; එහි අර්ථය “දර්ශනයක්”, හෝ “ඉදිරිදර්ශනයක්”, “සිහිනයක්” හෝ “දේවවාක්ය ප්රකාශයක්” යන්නයි. එහි අර්ථ නිරූපණය සහ දානියෙල් එය භාවිත කරන ආකාරය පදනම් කරගෙන, මම එය “අනාවැකිමය ඉතිහාසයේ ඉදිරිදර්ශනය” ලෙස හඳුන්වමි.
In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.
Veseti ya kwanza ya Danieli sura ya nane, Danieli asema, “nikatokea maono,” na katika veseti ya pili asema mara mbili kwamba “nikaona katika maono.” Kisha katika veseti ya kumi na tatu, huulizwa swali hili: “Maono yatafika lini mwisho?” Matumizi hayo yote ni neno la Kiebrania “châzôn.” Ndipo katika veseti ya kumi na tano tunafika pengine kwenye wakati wa maana sana ambao Danieli alilitumia neno hilo hilo; maana asema, “nilipokuwa mimi”…“nimeyaona maono, nikatafuta maana yake.” Baada ya Danieli kuona maono ya châzôn, alitaka kufahamu yalivyomaanisha. Huu ni ukweli wenye uzito mkubwa kuhusu kufichwa kwa zile “nyakati saba” za Mambo ya Walawi ishirini na sita katika sura hiyo.
He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.
Yeye pia anatumia neno **châzôn** katika aya ya kumi na saba na ya ishirini na sita. Neno “maono” linatokea mara kumi katika sura ya nane ya Danieli, na neno **châzôn** linawakilisha mara saba kati ya matukio hayo. Danieli analitumia mara nne lile neno jingine la Kiebrania linalotafsiriwa kuwa “maono”. Neno hilo jingine la Kiebrania ni **mar’eh**, nalo humaanisha “mwonekano”.
Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”
Châzôn adiyeya̱ Daniel su̱ri yaa aabaane tuoni kɛi sagi ńyei, la mar’eh adiyeya̱ ńnaani; la baŋa kɛi kɔɔri kɛ ten niŋaŋa a taŋ English puɔr “vision” ni Daniel su̱ri yaa aabaane ni. Sagi la ńnaani kɛ piɛl kɛi ńdokondo, ba puɔri Daniel nɛ mar’eh puɔr laa dɔk baŋ kɛi ka ba taari nɛ a maali fuŋgɔ̱ni ni; a nɛ su̱ri yaa piɛl laa ńtano ni, wa Daniel “sought for the meaning” nɛ châzôn vision nɛ saakɔ̱rɔ̱ yɛlɛ prophetic history ni, la “there stood before” wa “as the appearance of a man.” Puɔr nɛ “appearance” laa mar’eh. Lɛɛ ni, Daniel a taari mar’eh ńnaani Daniel 8 ni, la ba lebsi wa dɔk yel ńyena ńgma kɛi baŋ a fuŋgɔ̱ni tɛrɛ “appearance,” la yela ataasa la ba lebsi wa kɛ “vision.”
I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.
Ndzi nga ringanyeti ku sola vanhu lava hundzuluxeleke Bibele ya King James. Kambe swa boha ku xiyiwa leswaku eka ndzimana ya khume na nharhu, ku kumeka rito ro ri roxe ntsena leri engeteriweke eka Bibele ya King James (sacrifice), leri Mupfumeleri a vulaka hi ku kongoma leswaku, “a ri nge wa tsalwa.” Mupfumeleri u tlhela a vula leswaku rito leri engeteriweke a “ri engeteriwe hi vutlhari bya vanhu.” Eka ndzima yoleyo yi fanaka, marito mambirhi yo hambana ya Xiheveru hinkwawo ma hundzuluxiwile tanihi rito rin’we ro fana ra Xinghezi. Xivangelo lexi endlaka leswaku ku va swa nkoka ku lemuka ku hambana exikarhi ka marito lawa mambirhi i xa nkoka swinene.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
A bitaika, hou au, aui Daniela, na kite i te orama ra e i kimi i tona tikanga, inaha, tera te hoê taata te huru i tia mai i mua iaku. E ua faaroo au i te reo o te hoê taata i rotopu i te pae no Ulai, o tei pii mai, e i parau mai, E Gabriela, a faaite i teie taata i te maramarama no nia i teie orama. Daniela 8:15, 16.
As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.
Tangi Daniel “châzôn ldal mo don rtogs par ’tshal” zhing rang gis daṅ-po “mthong ba’i” “snang ba” de’i don btsal ba’i tshe, Khristosyis Gabriel la Daniel la khaṅ du “go bar byed” par gsungs so, de ni rang gis daṅ-po “thos pa’i” “mar’eh snang ba” de rtogs par bya ba’i phyir ro. Daniel ni lung bstan gyi lo rgyus kyi snang ba de go bar ’dod kyang, verse bcu gsum pa la Palmoni zhes ngos bzung ba’i Khristos—gsung ba po de nyid—gis Gabriel la Daniel la “mar’eh snang ba” go bar byed par bskul gyi, “châzôn snang ba” go bar byed par ma yin no. Verse bco lnga dang bcu drug gi nang du Gabriel gyi dgos pa gsal bar bstan pa ni, Daniel la “mar’eh snang ba” go bar bya dgos pa de yin te, de ni “vision” zhes bsgyur ba’i tshig yin la don ni “snang tshul” zhes bya ba yin gyi, Daniel gyis go bar ’dod pa’i lung bstan gyi lo rgyus kyi snang ba de ma yin no. Gabriel gyi las ’gan ngo shes ma byas na, Leviticus nyi shu rtsa drug gi “lan bdun” de mngon sum du sbas pa ltar gyur ro.
In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”
لە ئایەتی بیست و شەشدا، هەردوو وشەی عیبرییەکەی وەک «بینین» وەرگێڕدراون لە هەمان ئایەتدا هەن، و ئەو ئایەتە دەبێتە یەکێک لە سەرەکیترین کلیلەکان بۆ کردنەوەی ڕاستیی شایەتیی دانیال لەبارەی «حەوت کات»ەوە.
And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.
Û dîtîna êvarê û sibehê ya ku hate gotin rast e; lewra tu wê dîtinê bigire, çimkî ew dê ji bo gelek rojan be. Daniel 8:26.
In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.
Akiikyo kya makumi abiri na sita, “okubonesebwa okw’akawungeezi n’enkya” kwe kubonesebwa kwa mar’eh, ekitegeeza “endabika”; naye okubonesebwa okwateekwa “okuggibwako ekibikka” kwe kubonesebwa kwa châzôn okw’ebyafaayo eby’obunnabbi. Ebigambo “akawungeezi n’enkya” bye byawula era ne biraga enjawulo wakati w’okubonesebwa ebbiri. Kino kikola bwe kityo olw’ekyokulabirako ekirala eky’ensonga ey’obuntu mu kufulumya Bayibuli. Ensonga ey’obuntu yali erimu bannabbi bombi abaawandiika ebigambo bya Bayibuli, era n’abo abaagivvuunula. Bayibuli, nga bwe kiri ne Kristo, eraga okugattibwa kw’obwakatonda n’obuntu. Obuntu obwo bwakka okuyita mu byafaayo, okuva ku Adamu oluvannyuma lw’okwonoona kwe okutuuka ku abo abaawandiika era ne bavvuunula Bayibuli. Kristo ne Bayibuli byombi Kigambo kya Katonda, era Kigambo kya Katonda kirongoofu, kubanga obwakatonda obw’okugattibwa okwo bulijjo bwawangula ekkomo lyonna eryali mu mubiri.
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.
Paulo, mtumishi wa Yesu Kristo, aliyeitwa kuwa mtume, aliyetengwa kwa ajili ya Injili ya Mungu, (ambayo alikuwa ameiahidi tangu zamani kwa manabii wake katika Maandiko Matakatifu,) kuhusu Mwana wake, Yesu Kristo Bwana wetu, ambaye kwa jinsi ya mwili alizaliwa kutokana na uzao wa Daudi. Warumi 1:1–3.
The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”
Muvumbo “mpingushilo na makushe” wamoneka pimunakumo mu Mazu a Lesa, kabili lyonse usalulwamo nge “mpingushilo na makushe,” ngefyo wali muli vesi yakwe amakumi yabili na mutanda, kabili ngefyo usalulwamo kenshi mu nkani ya kulenga mu Genesisi iyo ikapitulukamo ukutila, “kabili kwali mpingushilo kabili kwali makushe….” Icine cine, kabili icine conse caba no mutengo washo (kabili ici cine nacilenga ukwiluka), apalepela peka mu Baibele apo imvumbo “mpingushilo na makushe” tayasalulwamo nge “mpingushilo na makushe” (ngefyo caba muli vesi yakwe amakumi yabili na mutanda), ni muli vesi yakwe ikumi na bana iya Daniele cinekonse. Pala, kabili pala peka mu Mazu ya Lesa, imvumbo ya “mpingushilo na makushe” yasalulwamo fye nge “nshiku.”
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.
Naye akaniambia, Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa. Danieli 8:14.
Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.
Mavèèlà aa-ìthânà maíthûni ma mùno, mwi sula yìla yìmwe ya Danieli, mùgambo wa Kîhibirania “hwa-kyonû na hwa-kîcha” ûmanyììtwe ta wùmanyììtwaga mîaka yôonthe; no mùthûni ûla wî ngũvio ya katikati na mũtĩ wa kũsimamia wa Uadventisti, mùgambo ũla nĩ wàmanyììtwe tu ta “matukũ.” Ni ũtumia wa kî kindũ kîvathí îkyeìsye atafasiri a Bibilia ya King James makasya kũlya kwitikania kwa ngwatanĩo mũnene atĩa? Maamanyììte mùgambo ũla mùthûni wa mĩongo ĩĩlĩ na ìtandatũ mũkwatanĩe na kĩla kũoneka kũngĩ kwa mùgambo ũla mùno mũ Bibiliani yonthe. No mùthûni wa ikumi na ina, mavèèlà aa-ìthânà mbere wa mùthûni wa mĩongo ĩĩlĩ na ìtandatũ, ũndũ wa bũndũ wao nĩ waasĩĩye ũteanĩ wa mwanya mũsĩĩku wa kũsungia mũno ũhoro wa kĩũlĩso kya mùthûni wa ikumi na itatũ. Nake kĩũlĩso kya mùthûni wa ikumi na itatũ kyathecete mùgambo ũmwe (sacrifice), ũrĩa ndwawĩrĩirwe kwongelw’a Bibiliani. Ngai nĩwendaga mùthûni wa ikumi na ina wĩmame nzeve mũno na kwa ũteanĩ wa mwanya mũsĩĩku. Na kwa kwĩka ũguo, nĩaonanyĩtye o na kĩrĩa Gabrieli aathanĩtw’e amanyĩsye Danieli.
In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.
Kuu ya kumi na sita, Yesu alimwamuru Gabrieli amfahamishe Danieli maono ya mar’eh, licha ya ukweli kwamba Danieli alikuwa akitafuta kuelewa maono ya châzôn ya historia ya kinabii. Kuu ya ishirini na sita yasema kwamba “maono ya jioni na asubuhi yaliyosemwa” yalikuwa “ya kweli.” Maono ya châzôn yalikuwa “mwono” wa kinabii, lakini maono ya mar’eh “yalisemwa,” kwa maana yalikuwa yametamkwa. Yalitamkwa katika kuu ya kumi na nne wakati Palmoni aliposema, “hata jioni na asubuhi elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa.” Kuu ya ishirini na sita yatumia usemi “jioni na asubuhi,” huku yakiyatambulisha kuwa ndiyo maono yaliyokuwa “yamesemwa” ili kubainisha tofauti kati ya maono hayo mawili katika Danieli sura ya nane. Maono ya historia ya kinabii ambayo Danieli alikuwa “ameyaona,” na ambayo Danieli alitaka kuyaelewa, yalikuwa tofauti na maono yaliyokuwa “yamesemwa” ambayo Danieli alikuwa “ameyasikia.” La muhimu zaidi, maono ambayo Danieli “aliyasikia” ndiyo yaliyokuwa maono ambayo Gabrieli alipaswa kumpa Danieli ufahamu wake.
The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.
Bumuntu bwāfwangile mu kutondolola Biblia Yeesu Yera bwalembile ijwi “kumona kwa biprofita” inshita ikumi mu nshapita ya munaana iya Danieli, kabili mu kuchita ifyo bwafishile ubupusano pakati ka kumona kumo uko “kwamwenwe” ne kumona kumbi uko “kwumfwike.” Mu kuchita ifyo, bwafisile ukushindika uko kulangisha ukuti ubufwayo bwa kwa Kristu bwali ubwokuti Danieli amfwe kumona uko “aumfwile,” ukucila pa kumfwa kumona uko “amwene.” Ubu twalakwata ukutalusha ico Gabrieli achita pakuti akwanishe umulimo wakwe uwo apelwe.
So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 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 8:17–19.
Nuko ye anısım cıgeykena, ez bım, u ez rı mın ser rûyê xwe; lê wî ji min re got: Fehm bike, ey lawê mirovî; çimkî dîtin bo dema dawî ye. Û gava ew bi min re diaxivî, ez bi rûyê xwe ber bi erdê ve ketim nav xewneke kûr de; lê wî dest li min kir û min li ser linganê xwe rawestand. Û wî got: Va ye, ezê te agahdar bikim ka di dawîya paşîn a hêrsê de çi dê bibe; çimkî dawî dê di dema diyarkirî de be. Daniel 8:17–19.
Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”
Gabriel ugbu a amalite ọrụ ya nke ime ka Daniel ghọta ọhụụ ahụ nke mgbede na ụtụtụ puku abụọ na narị atọ, nke bụ eziokwu. Ọ buru ụzọ mee ka ọ mara na ọhụụ nke akụkọ ihe mere eme amụma ahụ, ọhụụ châzôn, ga-adị “n’oge ọgwụgwụ.” Mgbe ahụ, mgbe Daniel nọ n’ụra amụma, Gabriel metụrụ Daniel aka ma guzobe ya n’ọnọdụ kwụ ọtọ. Ọ gwara ya, “Aga m eme ka ị mara.”
That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.
Avo nango Palmoni (Kristo), kà Gabriel asho, kùkà ání: “Gabriel, yà mon nìnshán yì mar’eh nì mímìk nì sáfú nà màkàchàk.” Gabriel àní kù à yà Daniel “shìn nìn yà nàwù nì à kùvù nì ùnyà nì hàn.” Avo nà! Nàvo “times jèèmbè” nì Leviticus 26! A shìr kù tèkník nì ànàbì nì kù Gabriel à yèèng hàn nàwù kùvù kùvù kà shà nà shìr nìwùng nà ànyìk àshi nìwùng! Tèkník nàvo nì “line upon line, here a little and there a little”.
In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:
Mu kitabo “Ibitekerezo ku gitabo cya Daniyeli n’Ibyahishuwe”, cyanditswe na Uriah Smith (icyo Abadiventisiti bose, ndetse n’abaturanyi babo, bakwiriye kuba bamenyereye), Smith agira icyo avuga ku mirongo ya cumi n’irindwi kugeza ku ya cumi n’icyenda yo mu gice cya munani cya Daniyeli:
“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.
“Tha mu aithris choitchionn gun tig a’ chrìoch aig an àm shuidhichte, agus gun dèan e aithnichte dha ciod a bhios ann aig deireadh deireannach na feirge, tha e a’ tòiseachadh air mìneachadh na seallaidh. Feumar a thuigsinn gu bheil an fhearg a’ gabhail a-steach ùine shònraichte. Dè an ùine? Dh’innis Dia da shluagh, Israel, gun dòirt e orra a fhearg air sgàth an aingidheachd; agus mar sin thug e stiùireadh a thaobh ‘prionnsa aingidh, mi-naomha Israeil:’ ‘Thoir air falbh an ceann-fhallainn, agus cuir dhìot an crùn.... Tilgidh mi bun-os-cionn, bun-os-cionn, bun-os-cionn e: agus cha bhi e ann tuilleadh, gus an tig esan dom buin a’ chòir; agus bheir mi dha e.’ Eseciel 21:25–27, 31.
“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.
“Yino ni igihe cy’uburakari bw’Imana ku bwoko bwayo bw’isezerano; igihe urusengero n’ingabo bizakandagirwa munsi y’ibirenge. Ikamba ry’ubwami ryakuweho, n’ikamba rirambikwa rikurwaho, ubwo Isirayeli yashyirwaga munsi y’ubwami bwa Babuloni. Ryarongeye rihirikwa n’Abamedi n’Abaperesi, ryongeye n’Abagiriki, ryongeye n’Abaroma, bihuye n’incuro eshatu iryo jambo risubirwamo n’umuhanuzi. Nuko rero Abayahudi, bamaze kwanga Kristo, bidatinze batatanira hirya no hino ku isi; maze Isirayeli yo mu mwuka ifata umwanya w’urubyaro nyakuri rw’umubiri; ariko bari munsi y’ubutegetsi bw’imbaraga zo ku isi, kandi bazahaba kugeza igihe intebe ya Dawidi izongera gushyirwaho,—kugeza igihe Uwo ari we muragwa wayo ukwiriye, Mesiya, Umwami w’amahoro, azazira, maze icyo gihe ayihabwe. Icyo gihe uburakari buzaba burangiye. Ibyo bizabaho ku mpera y’iki gihe, marayika agiye kubimenyesha Daniyeli.” Uriah Smith, Daniel and the Revelation, 201, 202.
The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.
Smith atangikile “mutifu wa busungu,” watandikile apo Manase atwalilwe ku Babiloni na baasiliya mu mwaka wa 677 BC. Ico cakulenga bulanda, Smith asenda ukupondolwa kwa Sedekiya mu 586 BC no kucipela nganshi nge kutendekela kwa nshita ya “mutifu wa busungu” uwalembwa mu vesi wa pa naini. Smith talalondolola nangu panono ico cilepilibula pakuti vesi yalanda iti “impela ya kulekelesha ya busungu.” Alicisenda fye nge “busungu,” nomba nga kuli “impela ya kulekelesha” ya busungu, indimi no kulondoloka kwa mano filingile ukuti na pa butuntulu pabe no “mpela ya kutendekela” ya busungu. Smith alishibe ukuti imyaka amakumi mutanda na pabili iya butekwa yatendeke no kulwisha kwa kutendeka kwa Nebukadinezari kuli Jehoiakimu mu 606 BC, lelo alipangile ukuti ukutendekela kwa nshita ya busungu kwali ku kulwisha kwa citatu kwa Nebukadinezari, uko kwacitikile kuli Sedekiya, imfumu ya kulekelesha iya Yuda.
“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.
“Vaŝakuteki tucisiti bulya kaanangu ake [ka Daniel] akitciga kiitanganitwi kutera aka banu baandika kuangulu kaanangu aka mupolofita uungi wona, nansha ifyo, ukusemwa kwakwe no lukolo lwakwe fyasiyiwemo mu mfifi fyonsi, kano fye ati ali wa mu lukolo lwa bufumu, limbi wa ku nzu yakwe Davidi, iyo pa nshita iyi yali yaakulilamo sana. Atanika ukubonekela nga umo uwa mu batendele abakashilwa aba ku Yuda, mu mwaka wa kutendeka uwa Nebukadineza, imfumu ya Babuloni, pa kutendeka kwa bufiika bwa myaka amakumi cinelubali, BC 606. Yeremia na Habakuki bali bacili ukulanda ubupolofita bwabo. Esekieli atanika panono panuma, kabili panuma panono, Obadiah; lelo bonse babili aba baumfweneko umurimo wabo imyaka ingi kale ilyo inshila itali kandi iya bukata iya kaanangu ka Daniel taulafika ku mpela. Abapolofita batatu fye ni bo abamukonka, Hagai na Zekaria, abaafwile umulimo wa bupolofita pa nshita iipi fye mu nshita imo, BC 520–518, na Malaki, uwa kulekelesha wa bapolofita ba Cipangano Cakale, uwalilangile pa nshita inono ukulingana na BC 397.” Uriah Smith, Daniel and the Revelation, 19.
Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.
Smith waamboneire gusyega “okurakara” okw’omushororongo gwa ikumi n’ogwenda nk’akasera k’obwire. Waamboneire neza ako kasera nk’okunyagirirwa kw’ahera n’eggye, nk’uko bihamibwa na Danieli eshuura ya munaana omushororongo gwa ikumi na gusatu, kandi waamboneire neza n’endengo y’ako kasera nk’eya Okitoba 22, 1844.
Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.
Smith aali wauma hara, neetza oshili shoshili sha mona meityo ombedi gweengushu ya li omuthigululilo gwomayambidido ge eprofeti. Ye a etelela ombepo yohistori yi wilike etoloko lye lyoshitya sheprofeti, pondje yokutya oshitya sheprofeti shi wilike eudeko lye lohistori. Ngeenge otwa etelela Ombibeli yi fatulule ohistori yeprofeti, opo tu na eudeko li li mondjila tu ye komeho nohistori.
The Bible teaches that by whom a man is overcome, he is that man’s servant.
Baîbelo æret ku yê ku mirovek jê tê serkeftin, ew bende yê wî kesî ye.
While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.
Hata wao wanawaahidia uhuru, hali wao wenyewe ni watumwa wa uharibifu; kwa maana mtu ashindwavyo na kitu, ndicho hicho humtia utumwani. 2 Petro 2:19.
Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.
ᱢᱟᱱᱟᱥᱮ 677 BC ᱨᱮ ᱵᱟᱵᱤᱞᱚᱱ ᱨᱮ ᱠᱟᱹᱫᱤ ᱦᱚᱪᱚ ᱠᱟᱱᱟ᱾ ᱚᱱᱰᱮᱜᱮ ᱭᱩᱫᱟ ᱡᱚᱨ ᱛᱮ ᱦᱟᱨᱟᱣ ᱟᱠᱟᱱᱟ ᱟᱨ ᱵᱚᱱᱰᱮᱡ ᱨᱮ ᱟᱹᱜᱩ ᱠᱟᱱᱟ᱾ ᱱᱚᱣᱟ ᱦᱚᱲᱢᱚ ᱥᱩᱨᱩ ᱵᱤᱱᱫᱩ ᱛᱟᱱᱟ, ᱡᱮᱛᱟ 1843 ᱟᱨ 1850 ᱨᱮᱭᱟᱜ ᱪᱟᱨᱴ ᱨᱮ ᱵᱟᱝ ᱦᱚᱛᱮ ᱪᱤᱱᱦᱟᱹ ᱟᱠᱟᱱᱟ, ᱚᱠᱟ ᱥᱤᱥᱴᱟᱨ ᱦᱣᱟᱭᱤᱴ ᱥᱚᱴᱷᱤᱠ ᱢᱮᱱᱛᱮ ᱢᱟᱱᱭᱟ ᱮᱫᱟᱭ᱾ ᱥᱢᱤᱛᱷ ᱫᱟᱱᱤᱭᱮᱞ ᱪᱮᱯᱴᱟᱨ 8, ᱟᱨ ᱵᱟᱨᱥ 13 ᱨᱮ “treading down” ᱨᱮᱭᱟᱜ ᱥᱩᱨᱩ ᱥᱤᱫᱠᱤᱭᱟ ᱥᱟᱶ ᱠᱚ ᱫᱚᱦᱚᱭ ᱮᱫᱟᱭ, ᱡᱮ ᱭᱩᱫᱟ ᱨᱮᱭᱟᱜ ᱢᱩᱪᱟᱹᱫ ᱨᱟᱡᱟ ᱛᱟᱦᱮᱱᱟ᱾ ᱥᱤᱫᱠᱤᱭᱟ ᱫᱚ ᱢᱤᱫ ᱯᱨᱚᱜᱨᱮᱥᱤᱵ ᱡᱟᱡᱢᱮᱱᱴ ᱨᱮᱭᱟᱜ ᱢᱩᱪᱟᱹᱫ ᱛᱟᱦᱮᱱᱟ, ᱥᱩᱨᱩ ᱫᱚ ᱵᱟᱝ ᱛᱟᱦᱮᱱᱟ᱾ ᱥᱤᱥᱴᱟᱨ ᱦᱣᱟᱭᱤᱴ ᱫᱚ ᱱᱤᱨᱫᱤᱥᱴ ᱠᱚᱣᱟᱭ ᱡᱮ ᱵᱟᱵᱤᱞᱚᱱ ᱨᱮ ᱢᱟᱱᱟᱥᱮ ᱨᱮᱭᱟᱜ ᱠᱟᱹᱫᱤ ᱦᱚᱪᱚ ᱱᱚᱣᱟ “earnest” ᱛᱟᱦᱮᱱᱟ ᱚᱠᱟ ᱟᱹᱜᱩᱼᱡᱚᱦᱚᱠᱟᱜ ᱡᱤᱱᱤᱥ ᱨᱮᱭᱟᱜ᱾ “earnest” ᱫᱚ ᱢᱤᱫ down payment ᱛᱟᱱᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱢᱤᱫ ᱠᱤᱱᱟᱹᱨ ᱥᱩᱨᱩ ᱚᱱᱚᱞ ᱮᱫᱟᱭ, ᱚᱠᱟ ᱯᱟᱪᱷᱟ ᱨᱮ ᱮᱴᱟᱜ ᱯᱮᱢᱮᱱᱴ ᱠᱚ ᱛᱮᱦᱮᱸᱜ ᱟᱠᱟᱱᱟ᱾
“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.
Kwa uaminifu manabii waliendelea na maonyo yao na mashauri yao; kwa kutokuwa na hofu walinena na Manase na kwa watu wake; lakini jumbe zile zilidharauliwa; Yuda iliyorudi nyuma haikutaka kusikiliza. Kama dalili ya yale ambayo yangewapata watu hao iwapo wangeendelea bila kutubu, Bwana alimruhusu mfalme wao kukamatwa na kikosi cha askari wa Ashuru, ambao “wakamfunga kwa pingu, wakamchukua mpaka Babeli,” mji wao mkuu wa muda. Mateso haya yalimrudisha mfalme katika fahamu zake; “akamwomba Bwana, Mungu wake, akajinyenyekeza sana mbele za Mungu wa baba zake, akamwomba; naye akakubali kuombwa kwake, akasikia dua yake, akamrudisha tena Yerusalemu katika ufalme wake. Ndipo Manase akajua ya kuwa Bwana ndiye Mungu.” 2 Mambo ya Nyakati 33:11–13. Lakini toba hii, ijapokuwa ya ajabu sana, ilikuja kuchelewa mno kuokoa ufalme usiharibiwe na uvutano wa kupotosha wa miaka ya matendo ya ibada ya sanamu. Wengi walikuwa wamejikwaa na kuanguka, wasiinuke tena kamwe.” Manabii na Wafalme, 382.
Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.
ᱢᱱᱟᱥᱮᱦ ᱫᱚ “down payment” ᱠᱚ ᱪᱤᱱᱦᱟᱹᱣ ᱮᱫᱟ, ᱚᱱᱟ ᱫᱚ “seven times” ᱨᱮᱱ “curse” ᱮᱦᱚᱵ ᱠᱮᱫᱟ, ᱚᱱᱟ ᱫᱚ ᱪᱟᱵᱟ “indignation” ᱛᱟᱦᱮᱱᱟ, ᱪᱮᱫᱟᱠ “first indignation” ᱫᱚ 723 BC ᱨᱮ ᱮᱦᱚᱵ ᱥᱮᱱ ᱟᱠᱟᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱩᱛᱚᱨᱮᱭᱟ ᱨᱟᱡᱽ ᱠᱚ ᱠᱟᱹᱨᱟᱹᱜᱼᱵᱟᱥ ᱨᱮ ᱤᱫᱤ ᱮᱫᱟᱠᱚ। ᱛᱟᱭᱚᱢ ᱡᱮᱦᱚᱭᱟᱠᱤᱢ ᱨᱮᱱ ᱩᱯᱩᱨᱩᱢ ᱚᱠᱛᱚ, ᱡᱚᱠᱷᱚᱱ ᱫᱟᱱᱤᱭᱮᱞ ᱦᱚᱸ ᱠᱟᱹᱨᱟᱹᱜᱼᱵᱟᱥ ᱨᱮ ᱤᱫᱤ ᱮᱫᱟᱠᱚ, ᱚᱱᱟ ᱥᱚᱛᱚᱨ ᱵᱚᱪᱷᱚᱨ ᱨᱮᱱ ᱠᱟᱹᱨᱟᱹᱜᱼᱵᱟᱥ, ᱚᱱᱟ ᱡᱮᱨᱮᱢᱟᱭᱟ ᱪᱤᱱᱦᱟᱹᱣ ᱠᱮᱫᱟ, 606 BC ᱨᱮ ᱮᱦᱚᱵ ᱮᱱᱟ। ᱡᱮᱦᱚᱭᱟᱠᱤᱢ ᱛᱟᱭᱚᱢ ᱵᱟᱨ ᱨᱟᱡᱟ ᱛᱟᱭᱚᱢ, ᱡᱮᱨᱩᱥᱟᱞᱮᱢ ᱫᱚ ᱧᱩᱦᱨᱩᱭ ᱮᱱᱟ, ᱟᱨ ᱡᱩᱫᱟᱦ ᱨᱮᱱ ᱪᱟᱵᱟ ᱨᱟᱡᱟ, ᱥᱤᱫᱤᱠᱭᱟ, ᱟᱯᱱᱟᱨ ᱦᱚᱱᱠᱚ ᱟᱯᱱᱟᱨ ᱢᱮᱫ ᱛᱟᱭᱚᱢ ᱨᱮ ᱜᱚᱡ ᱮᱫᱟᱠᱚ ᱧᱮᱞ ᱠᱮᱫᱟ; ᱛᱟᱭᱚᱢ ᱩᱱᱤᱭᱟᱜ ᱢᱮᱫ ᱠᱚ ᱩᱫᱩᱨ ᱮᱫᱟᱠᱚ ᱟᱨ ᱩᱱᱤ ᱵᱟᱵᱤᱞᱚᱱ ᱨᱮ ᱠᱟᱹᱨᱟᱹᱜᱼᱵᱟᱥ ᱨᱮ ᱤᱫᱤ ᱮᱫᱟᱠᱚ។
Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.
Smith akaha urubanza rwose rugenda rwiyongera kuri Zedekiya, kandi yakoresheje urubanza rwa Zedekiya nk’inyandiko y’ihamya y’icyo yatekerezaga. Urubanza rwa Zedekiya, wari “umutware mubi kandi wanduye,” rwerekanye ko ikamba rya Yuda ryagombaga gukurwaho kugeza Kristo aje gushinga ubwami. Smith yaravuze ati: “bari munsi y’ubutegetsi bw’iby’isi, kandi bazabubamo kugeza intebe ya Dawidi yongeye gushyirwaho,—kugeza Uwo ari we muragwa wayo ukwiriye, Mesiya, Umwami w’amahoro, azaza, maze ni bwo izamuhabwa.” Ku wa 22 Ukwakira 1844, mu isohozwa rya Daniyeli igice cya karindwi, n’imirongo ya cumi na gatatu na cumi na kane, Kristo, ugaragazwa nk’Umwana w’umuntu, yaje imbere ya Data kugira ngo ahabwe ubwami.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Usiku katika maono nikaona, na tazama, mmoja aliye kama Mwana wa Adamu akaja pamoja na mawingu ya mbinguni, akamwendea huyo Mzee wa Siku, nao wakamleta karibu mbele zake. Naye akapewa mamlaka, na utukufu, na ufalme, ili watu wote, na mataifa, na lugha zote, wamtumikie yeye; mamlaka yake ni mamlaka ya milele, yasiyopita kamwe, na ufalme wake ni ufalme usioweza kuangamizwa. Danieli 7:13, 14.
Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.
Munyina White atadibitisha kwamba Danieli sura ya saba, na aya za kumi na tatu na kumi na nne, zilitimizwa tarehe 22 Oktoba 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kristo kwiza kwa kuba Umuherezi Mukuru wacu akinjira ahera cyane, kugira ngo yeze ubuturo bwera, nk’uko bigaragazwa muri Daniyeli 8:14; kuza k’Umwana w’umuntu agana Ahahoze kera, nk’uko byerekanwa muri Daniyeli 7:13; no kuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’igikorwa kimwe; kandi ibyo nanone bigaragazwa no kuza k’umukwe aze mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.
Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.
سمث عنصرە سەرەکییەکەی «دوایین کۆتایی تووڕەیی» باس نەکرد. ئەو لە بنەمای کتێبی پیرۆز دوورکەوتەوە کە ناساندی ئەوەی یەهودا لە سەردەمی مەنەشەدا بەسەرکەوتوو کرا، و ئەو بەدیلایەتییەی کە دوو پاشای پێش سدیقیا دەستی پێکرد، هەروەها نیشانەی ئەوە بوو کە یەهودا پێش ئەوەی سدیقیا چارەنووسی خۆی ببینێت، پێشتر لە ژێر دەسەڵاتی بابڵدا بوو. لەگەڵ ئەم لابردنە ئاشکرایانەش، هێشتا وتی: «ئەمە ماوەی تووڕەیی خودا بەرامبەر گەلی پەیمانەکەیە؛ ئەو ماوەیەی کە پێویستە پیرۆزگاکە و سوپا لەژێر پێ بخەورێندرێن.» لەبەر ئەوە، بە ڕاستەوخۆ «ماوەی تووڕەیی خودا» بە بەشی هەشتەمی دانیال و پرسیاری «چەند درێژە دەکێشێت» لە ئایەتی سێزدەدا پەیوەست دەکات. وەڵامی ئایەتی چواردەش ئەوە بوو: هەتا 22ی ئۆکتۆبەری 1844.
The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.
Okuhandazibwa omu burembezi bwa Babulooni kikaba kiri ebyafaayo ebya hati na hati ebikatandikire omu mwaka gwa 677 BC, kandi ne bikeyongerayo okutuuza omu 1844. Eki kiseera nikyenkana emyaka enkumi ibiri na magana ataano na makumi abiri, ekyo kikaba kiri, mazima, “ebihe by’omusanvu” ebya Abaleevi abiri na mukaaga. Okuhendera kw’ekyo kiseera kwabairewo nga 22 Okutooba, 1844, kukaha Danieli omujurizi gwa kabiri aha “okworekwa kwa mar’eh” okw’emyanya ibiri n’ebikumi bisatu eby’obwire bw’omugoroba n’obw’enkya.
Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.
Geburieriire Gabriele amanye Danieli amenye neza rya yerekwa, kandi icyo Gabriele yakoze ni ugutanga umuhamya wa kabiri ku itariki y’irangira, ari yo 22 Ukwakira 1844. Nta ko yatanze gusa umuhamya wa kabiri wo gushimangira itariki y’isohozwa ry’ubuhanuzi bwombi bw’ibihe, ahubwo kandi, nk’uko Smith yabigaragaje neza, igihe kijyanye n’uwo muhamya wa kabiri werekeye 1844, cyari cyaramaze kugaragazwa mu murongo wa cumi na gatatu nk’igihe ubuturo bwera n’ingabo byagombaga gukandagirirwa munsi y’ibirenge. Ikibazo kiri mu murongo wa cumi na gatatu ni iki: “Iyerekwa ryerekeye igitambo gihoraho, n’igicumuro cy’umupfagaro, rizamara igihe kingana iki, kugira ngo ubuturo bwera n’ingabo bikandagirirwe munsi y’ibirenge?” Icyo gihe ni cyo cyari “ibihe birindwi” byo mu Balewi makumyabiri na batandatu.
What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.
Smith nake amonini nyi, anaa alikwepa kulitangua, ni kwamba “ghadhabu” ya aya ya kumi na tisa ilikuwa “mwisho wa mwisho” wa ghadhabu hiyo. Iwapo kuna “mwisho”, basi pia kuna “mwanzo”, na Danieli anataja wakati “ghadhabu ya kwanza” ilipokwisha, katika sura ya kumi na moja. Anaitambulisha upapa ukitawala wakati wa Enzi za Giza, naye anasema kwamba upapa ungefanikiwa hata ghadhabu ilipotimizwa, au kuisha.
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.
Naye mfalme atafanya kama apendavyo; naye atajiinua, na kujitukuza juu ya kila mungu, naye atasema mambo ya ajabu juu ya Mungu wa miungu, naye atafanikiwa hata ghadhabu itakapotimizwa; kwa maana lile lililoamriwa litatendeka. Danieli 11:36.
Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.
Vhesi ya makumi tatu na sita inaeleweka sana kuwa ndiyo vhesi ambayo mtume Paulo anainukuu kwa maneno yaliyobadilishwa katika waraka wake wa pili kwa Wathesalonike.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.
Mundu nîumwe atamũheenye na njira o yothe; nĩgũkorwo mũthenya ũcio ndũgooka, ona mbere gũtikaũkaga kwĩhũra kwa mbere, na mũndũ ũrĩa wa mehia akĩguũrwo, mwana wa gũcunjwo; ũrĩa ũrĩkanaga na kwĩnua igũrũ rĩa kimwe kĩose gĩtĩtwo Ngai kana kĩrĩa gĩaagĩrĩrwo; nĩguo we ta Ngai aikare Hekarũ-inĩ wa Ngai, akĩonania we mwene atĩ nĩwe Ngai. 2 Thessalonians 2:3, 4.
Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.
Paulo apwa “munu wa masumu” yina kele mpi “mwana wa kubebisama,” yina “kele kunwanisa mpi kumikembisa yandi mosi na zulu ya nyonso yina kebingamaka Nzambi, to yina kesambilamaka,” kele mpi “ntinu” yina “tasala landila luzolo na yandi; mpi yandi takumina yandi mosi, mpi takumikumisa na zulu ya nzambi nyonso.” Bansiku nyonso zole kele kutadila papa ya Roma. Daniele sonika nde papa tasakana mbote, disongidila nde kutambula na ntwala, tii kuna “nganzi be kulungisama.” Nganzi yina na verse ya makumi tatu na sambanu vandaka “kuzengama.” Ndinga “kuzengama” zola kutuba “kulumuna mpasi.”
The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.
Upapa ulipokea “jeraha lake la mauti” mwaka wa 1798, na wakati huo “ghadhabu ya kwanza” ilikamilishwa au ikakomeshwa. Neno “kukamilisha” maana yake ni kumaliza au kukoma. Mwisho wa “ghadhabu” katika sura ya nane, na aya ya kumi na tisa ulitambulisha mwisho wa kipindi ambacho patakatifu na jeshi vilipaswa kukanyagwa chini. Hicho kipindi kiliisha mwaka wa 1844, lakini ghadhabu ya “kwanza” iliisha mwaka wa 1798.
The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.
“okushalira kw’omuheru” kwahwa mu 1844, emyaka enkumi ibiri na magana atano na makumi abiri enyuma y’aho omugabe Manase yatwarirwe i Babuloni n’Abashuri mu 677 BC. “Okushalira” okw’okubanza kwahwa mu 1798, emyaka enkumi ibiri na magana atano na makumi abiri enyuma y’aho obukama obw’omwiguru obwa Isiraeli butwarirwe mu buja n’Abashuri mu 723 BC.
There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.
Mu buku wa Danieli muli bingi bya kwambapo pa “bipindi musanvu” bifisama, kabili tukalanda pali ifyo mu nkani yesu iyakonkapo.
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“‘Na kwa malaika wa kanisa la Walaodikia andika: Haya ndiyo asemayo Aliye Amina, Shahidi aliye mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa wewe si baridi wala moto: laiti ungekuwa baridi au moto. Basi, kwa kuwa wewe ni vuguvugu, wala si baridi wala moto, nitakutapika utoke kinywani Mwangu. Kwa sababu wasema, Mimi ni tajiri, nimejitajirisha, wala sina haja ya kitu; nawe hujui ya kuwa wewe u mnyonge, na mwenye mashaka, na maskini, na kipofu, na uchi.’”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“Bwana hapa anatuonyesha ya kwamba ujumbe utakaobebwa kwa watu Wake na wahudumu ambao Amewaita kuwaonya watu si ujumbe wa amani na usalama. Si wa kinadharia tu, bali wa kiutendaji katika kila sehemu. Watu wa Mungu wanawakilishwa katika ujumbe kwa Walaodikia kuwa katika hali ya usalama wa kimwili wa dhambi. Wametulia, wakijiamini kuwa wako katika hali ya juu ya mafanikio ya kiroho. ‘Kwa kuwa wasema, Mimi ni tajiri, nami nimejitajirisha, wala sina haja ya kitu; nawe hujui ya kuwa wewe ni mnyonge, na mwenye mashaka, na maskini, na kipofu, na uchi.’”
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.
“Udanganyifu gani ulio mkubwa zaidi unaweza kuzipata akili za wanadamu kuliko kujitumaini kwamba wako sahihi wakati wamekosea kabisa! Ujumbe wa Shahidi wa Kweli huwakuta watu wa Mungu wakiwa katika udanganyifu wa kusikitisha, ilhali ni waaminifu katika udanganyifu huo. Hawajui kwamba hali yao ni ya kusikitisha machoni pa Mungu. Wakati wale wanaonenwa wanajipendekeza kwamba wako katika hali ya juu ya kiroho, ujumbe wa Shahidi wa Kweli huvunja usalama wao kwa tangazo la kushangaza la hali yao ya kweli ya upofu wa kiroho, umaskini, na unyonge. Ushuhuda huo, ulio mkali sana na wenye ukali, hauwezi kuwa kosa, kwa maana ni Shahidi wa Kweli asemaye, na ushuhuda Wake lazima uwe sahihi.” Testimonies, volume 3, 252.