We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Tatanga kutarisa kwedu chiono chokupedzisira chaDanieri nokuzivisa Danieri sechiratidzo chevanhu vaMwari vesungano vemazuva okupedzisira, uye tashandisa ndima yokutanga pamwe chete nechitsauko chokupedzisira kuti titange kuzivisa hunhu hwouporofita hwevanhu ivavo vemazuva okupedzisira vanomiririrwa naBheteshazari. Vanhu vaMwari vesungano vemazuva okupedzisira vanomirira vaMillerite vesangano rengirozi yokutanga, uye vane zana namakumi mana nezvina zvuru vesangano rengirozi yechitatu. VaMillerite vakazadzisa mufananidzo wavanasikana gumi, uye mufananidzo iwoyo unodzokororwa nomazvo sezvazvakanyorwa mumazuva okupedzisira.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ninowanzorefererwa kazhinji kumufananidzo wevasikana gumi, vashanu vavo vakanga vakachenjera, uye vashanu mapenzi. Mufananidzo uyu wakazadzikiswa uye ucharamba uchizadzikiswa kusvika pashoko rimwe nerimwe, nokuti une kushanda kwakakosha panguva ino, uye, semharidzo yomutumwa wechitatu, wakazadzikiswa uye ucharamba uri chokwadi chiripo kusvikira pakuguma kwenguva.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Uzoefu wa harakati zote mbili za siku za mwisho ni uzoefu wa Uadventista.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umzekeliso wezintombi ezilishumi okuMateyu 25 nawo ubonakalisa amava abantu bama-Adventist.” The Great Controversy, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
ਵਿਲੀਅਮ ਮਿਲਰ ਦੇ ਅਨੁਯਾਈਆਂ ਨੇ ਪਹਿਲੇ ਦੂਤ ਦੀ ਚਲਚਲਾਉਣ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕੀਤੀ, ਅਤੇ ਉਨ੍ਹਾਂ ਦਾ ਅਨੁਭਵ ਫਿਲਾਦੇਲਫੀਆ ਦੀ ਕਲੀਸਿਆ ਦੁਆਰਾ ਵੀ ਪ੍ਰਤੀਕਾਤਮਕ ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਸੀ। 1856 ਵਿੱਚ ਫਿਲਾਦੇਲਫੀਆਈ ਮਿਲਰਾਈਟ ਚਲਚਲਾਉਣ ਲਾਓਦੀਕੀਆਈ ਚਲਚਲਾਉਣ ਵਿੱਚ ਤਬਦੀਲ ਹੋ ਗਿਆ, ਅਤੇ 1863 ਦੀ ਬਗਾਵਤ ਵਿੱਚ ਇਹ ਹੋਰ ਅੱਗੇ ਵੱਧ ਕੇ ਲਾਓਦੀਕੀਆਈ ਸੱਤਵੇਂ-ਦਿਨ ਐਡਵੈਂਟਿਸਟ ਕਲੀਸਿਆ ਵਿੱਚ ਤਬਦੀਲ ਹੋ ਗਿਆ।
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Iwo zana limodzi mphambu makumi anayi ndi zinayi sauzande akuyimira gulu la mngelo wachitatu, ndipo chokumana nacho chawo chinayimiridwanso ndi mpingo wa Filadelfiya. Mu 1989, buku la Danieli linatsegulidwa kwa mpingo wa Laodikeya wa Seventh-day Adventist, ndipo pa September 11, 2001, gulu la Adventist la Laodikeya linayamba, ndipo mu July wa 2023, kusintha kobwerera ku gulu la Filadelfiya kunafika.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Bheteshazari, kana kuti Danieri, anomirira sangano reFiraderufia ramazuva okupedzisira, rinodzokorora sangano reFiraderufia revaMillerite “kusvika patsamba chaiyo.” Ndima yokutanga yechiratidzo chokupedzisira inomirira vanhu ivavo vamazuva okupedzisira, uye uchapupu hwokupedzisira hwechiratidzo chokupedzisira hunofanira kuwirirana nouchapupu hwokutanga hwechiratidzo chokupedzisira. Nzira yokucheneswa iri muna Danieri chitsauko 12 inoratidza kuwedzera kwezivo, pamwe namapoka maviri anobva mazvarwa nazvo. Bheteshazari ndiye mufananidzo wokupedzisira wavanhu vakachenjera vamazuva okupedzisira. Muna Danieri chitsauko 12 mune zvokwadi dzechiporofita dzinosvika panosvika shanu dzakanga dziri zvitsigiro zvesangano revaMillerite, izvo zvinofanira kudzokororwa musangano rengirozi yechitatu.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
ទីមួយ គឺជាដំណើរការសម្អាតបរិសុទ្ធ ដែលបង្កើតអ្នកថ្វាយបង្គំពីរប្រភេទ ហើយដោយហេតុនេះបានបំពេញពាក្យប្រៀបប្រដូចអំពីព្រហ្មចារីទាំងដប់ ក្នុងទាំងចលនាដើម និងចលនាចុង។
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Asi iwe, iwe Danieri, vharira mashoko aya, uname bhuku kusvikira panguva yokuguma; vazhinji vachamhanya uku nokoko, uye zivo ichawedzerwa.... Akati, Enda nenzira yako, Danieri; nokuti mashoko aya akavharirwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachanatswa, vocheneswa, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hapana wavamakaipa vachanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Kusiyana pakati pa anzeru ndi oyipa (opusa) kumakhazikika pa kumvetsa kwawo—kugawa m’maganizo—kuwonjezeka kwa chidziwitso chimene chimatsegulidwa pa nthawi ya mapeto, kaya mu 1798 kwa a Millerite, kapena mu 1989 kwa a zana limodzi ndi makumi anayi ndi anayi sauzande. Anthu a Mulungu ayenera kudziwa kuti Chiadiventi ndi chokumana nacho cha fanizo la anamwali khumi, pakuti popanda kumvetsa kumeneko sadzafuna kumvetsa nthawi imene “nthawi ya mapeto” ya m’badwo wotsiriza inafika, kapena uthenga umene pamenepo unasindikulidwa. Popanda kumvetsa kuti chokumana nacho cha Chiadiventi ndi njira yoyesedwa ya magawo atatu, yozikidwa pa chitukuko chopitirirabe cha choonadi, chimene chimatsogolera ku zotsatira za “moyo kapena imfa,” n’kosatheka kuzindikira kuitanidwa kwapamwamba kwa M’adiventi wa Tsiku la Chisanu ndi Chiwiri aliyense. Belitisezara akuimira anthu amene amadziwa kuti anadutsa mu njira yoyeretsedwa yoimiridwa monga “oyeretsedwa, apangidwa oyera, ndi kuyesedwa.” Njira yomweyo ya magawo atatu ya kuyeretsedwa imadziwitsidwa mwachindunji kuti ndi ntchito ya Mzimu Woyera.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Asi ndinokuudzai chokwadi; zvinobatsira kwamuri kuti ndiende; nokuti kana ndikasabva, Munyaradzi haangauyi kwamuri; asi kana ndikaenda, ndichamutuma kwamuri. Uye kana asvika, achapomera nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa: pamusoro pechivi, nokuti havatendi kwandiri; pamusoro pokururama, nokuti ndinoenda kuna Baba vangu, uye hamuchazondionizve; pamusoro pokutongwa, nokuti muchinda wenyika ino watongwa. Ndichine zvinhu zvizhinji zvokukuudzai, asi hamugoni kuzvitakura zvino. Asi kana iye, Mweya wechokwadi, asvika, achakutungamirirai muchokwadi chose; nokuti haangatauri achibva kwaari; asi chipi nechipi chaachanzwa, ndicho chaachataura; uye achakuratidzai zvinhu zvinouya. Johane 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Basa reMweya Mutsvene pakutungamirira mhandara dzakangwara kupinda mu “chokwadi chose,” hunoda kuti Atsiure, zvinoreva kuranga kana kupomera mhosva, nyika pamusoro pechivi, kururama, nekutongwa; izvo zviri izvozve nhanho nhatu dzimwe chete dzinobereka kana mhandara yakangwara kana benzi muna Danieri chitsauko chegumi nembiri. Shoko rakazivikanwa naJesu sebasa reMweya Mutsvene ndiro “mafuta,” anoratidza mutsauko uripo pakati pevakangwara nevakaipa muna Danieri 12. Vanhu vaMwari vemazuva okupedzisira vanofanira kunzwisisa kuwedzera kwezivo kwechizvarwa chavo, uye zivo iyoyo inosanganisira kuziva kwavo kuti vari kana mhandara dzakapusa kana dzakangwara mumufananidzo waMateu chitsauko 25.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Johane akaratidzwa zvinhu izvi muchiratidzo chitsvene. Akaona boka rinomiririrwa nemhandara shanu dzakangwara, dzine mwenje yadzo yakagadzirwa zvakanaka ichipenya, akadanidzira nemufaro mukuru, ‘Pano ndipo pane kutsungirira kwevatsvene; pano ndivo vanochengeta mirairo yaMwari nokutenda kwaJesu. Uye ndakanzwa inzwi richibva kudenga richiti kwandiri, Nyora, Vakaropafadzwa vakafa vanofira munaShe kubva zvino zvichienda mberi: Hongu, ndizvo zvinotaura Mweya, kuti vazorore pakubata kwavo nesimba; uye mabasa avo anovatevera.’”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Vanhu vazhinji vakanzwa mharidzo dzengirozi yokutanga neyechipiri vakafunga kuti vaizorarama vachiona Kristu achiuya ari mumakore okudenga. Dai vose vaizviti vanotenda chokwadi vakaita mugove wavo semhandara dzakachenjera, mharidzo iyi ingadai kare yakaparidzwa kurudzi rumwe norumwe, nedzinza rimwe nerimwe, nendimi dzose, navanhu vose. Asi vashanu vakanga vakachenjera uye vashanu vakanga vari mapenzi. Chokwadi chaifanira kunge chakaparidzwa nemhandara gumi, asi vashanu chete ndivo vakanga vaita gadziriro inokosha kuti vabatane neboka iro raifamba muchiedza chakanga chauya kwavari. Mharidzo yengirozi yechitatu yaidikanwa. Kuziviswa uku kwaifanira kuitwa. Vazhinji vakabuda kuzosangana noMwenga pasi pemharidzo dzengirozi yokutanga neyechipiri, vakaramba mharidzo yengirozi yechitatu, iyo mharidzo yokupedzisira yokuedza inofanira kupiwa kunyika.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
“బహిర్గత గ్రంథము 18లో సూచించబడిన ఆ మరొక దూత తన సందేశాన్ని ప్రకటించినప్పుడు, ఇలాంటి కార్యమే నెరవేర్చబడును. మొదటి, రెండవ, మూడవ దూతల సందేశములు మరల ప్రకటింపబడవలెను. సంఘమునకు ఈ పిలుపు ఇవ్వబడును: ‘నా ప్రజలారా, మీరు ఆమె పాపములలో పాలుపంచుకొనకుండునట్లు, ఆమెనుండి బయటికి రండి.’ ‘మహాబబులోను పడిపోయెను, పడిపోయెను; అది దయ్యముల నివాసముగా, ప్రతి అపవిత్రాత్మకు నిలయముగా, ప్రతి అపవిత్రమును అసహ్యకరమును గల పక్షికి బోనుగా అయియున్నది. ఏలయనగా సమస్త జనములు ఆమె వ్యభిచార క్రోధమునకు చెందిన ద్రాక్షారసమును త్రాగిరి; భూమ్యాధిపతులు ఆమెతో వ్యభిచారము చేసిరి; భూమి వర్తకులు ఆమె విలాస సమృద్ధిచేత ధనవంతులైరి…. నా ప్రజలారా, మీరు ఆమె పాపములలో పాలుపంచుకొనకుండునట్లు, మరియు ఆమె మీదికి వచ్చు తెగుళ్లలో మీకు భాగము కలుగకుండునట్లు, ఆమెనుండి బయటికి రండి; ఏలయనగా ఆమె పాపములు ఆకాశమును అంటుకొనియున్నవి, దేవుడు ఆమె దుర్నీతులను జ్ఞాపకమునకు తెచ్చుకొనెను’ [Revelation 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“ఈ అధ్యాయంలోని ప్రతి వచనాన్ని తీసుకొని, దానిని జాగ్రత్తగా చదవండి; ముఖ్యంగా చివరి రెండు వచనాలను: ‘దీపపు వెలుగు ఇకమీదట నీలో అసలేమాత్రమూ ప్రకాశించదు; వరుని స్వరమును, వధువు స్వరమును ఇకమీదట నీలో అసలేమాత్రమూ వినరు; ఎందుకంటే నీ వర్తకులు భూమియొక్క మహానుభావులు అయ్యిరి; నీ మాయాజాలముచేత సమస్త జనములు మోసపోయిరి. మరియు ఆమెలో ప్రవక్తల రక్తమును, పరిశుద్ధుల రక్తమును, భూమిమీద సంహరింపబడిన వారందరి రక్తమును కనుగొనబడెను.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“Muenzaniso wemhandara gumi wakapiwa naKristu pachake, uye tsananguro imwe neimwe yawo inofanira kunyatsoongororwa nokuchenjerera. Nguva ichasvika apo suo richavharwa. Tinomiririrwa kungava nemhandara dzakangwara kana nemhandara dzisina njere. Hatigoni zvino kusiyanisa, uye hatina simba rokutaura kuti ndivanaani vakangwara uye ndivanaani vasina njere. Kune avo vanobatisisa chokwadi mukusarurama, uye ava pakuonekwa kwokunze vakafanana nevakangwara.” Manuscript Releases, volume 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
SaVaAdhivEntist-ge okkê: minissu saha kAnthâvan BabilOn-yen eliyata kændavanu læbena, langa ennā iridā nīthiya samayēdī, api “nuvana æti hô modakamin yut kannikāvan lesa nirūpaṇaya kara æta.” Jōn dæka tibū samūhaya, “tamange pahan sækasū hæḍin dælvena, nuvana æti kannikāvan pas denāgin nirūpita vu,” saha Jōn tavaduRatath handunvā dunne “suddanvange ivasilima” æti, “deviyange ājñā rakina, Jesuge viśvāsaya tabāganna” aya lesa, ovunma deveyange ājñā rakimata, Jesuge viśvāsaya kriyātmaka kirimata, saha Maththeyu visi paha hi upamāvē kannikāvan ovun bavata dæna sitimata avashya vana ekasiya hataliha hatara dahasa ya. Ovunta ovun nuvana æti hô modakamin yut kannikāvan bava terum gænīma pamaṇak nova, Daniel visin “pirisidu karanu læbī, sudu karanu læbī, parīkṣā karanu læbū” bava nirūpita anubhava nævata pratikṣepa kirimata da ovun avashya ya.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Zvino vakaimba rwiyo rwaitaridzika serutsva pamberi pechigaro choushe, nepamberi pezvisikwa zvina, navakuru; uye kwakanga kusina munhu aigona kudzidza rwiyo irworwo kunze kwavana zviuru zana namakumi mana nezvina, vakanga vadzikinurwa panyika. Ava ndivo vasina kuzvisvibisa navakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwainoenda. Ava vakadzikinurwa pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nekuGwayana. Uye mumuromo mavo hamuna kuwanikwa kunyengera; nokuti havana chavangapomerwa pamberi pechigaro choushe chaMwari. Zvakazarurwa 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Kuna angalau kweli tano zilizowakilishwa katika Danieli sura ya kumi na mbili, ambazo ni kweli zinazohusishwa na vuguvugu la Wamilleri la malaika wa kwanza, ambazo zitarudiwa na kueleweka kwa ukamilifu zaidi na vuguvugu la wale mia moja arobaini na nne elfu. Mojawapo ya kweli hizo ni mchakato wa utakaso wa hatua tatu unaohusishwa na mfano wa mabikira kumi. Kweli ya kwanza ambayo William Miller aliielewa kwa upande wa wakati wa kiunabii, ilikuwa “nyakati saba” za Mambo ya Walawi ishirini na sita, na kweli hiyo inatambulishwa katika Danieli kumi na mbili, nayo ndiyo kweli ya kwanza ya historia ya Wamilleri inayotajwa humo.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.
Asi iwe, Ee Dhanyeri, vharira mashoko aya, uname chisimbiso pabhuku kusvikira kunguva yokuguma; vazhinji vachamhanya uku nokoko, uye zivo ichawedzerwa. Ipapo ini Dhanyeri ndakatarira, zvino tarira, vamwe vaviri vakanga vamirepo, mumwe kurutivi urwu rwemhenderekedzo yorwizi, nomumwe kurutivi urwo rwemhenderekedzo yorwizi. Mumwe akati kumunhu akanga akapfeka micheka yakaisvonaka, akanga ari pamusoro pemvura yorwizi, Kusvikira riniko kuguma kwezvishamiso izvi? Ndikanzwa munhu akanga akapfeka micheka yakaisvonaka, akanga ari pamusoro pemvura yorwizi, paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika naiye anorarama nokusingaperi kuti zvichava zvenguva, nenguva mbiri, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Ndakanzwa hangu, asi handina kunzwisisa; ipapo ndikati, Ishe wangu, kuguma kwezvinhu izvi kuchava kuitei? Akati, Enda hako, Dhanyeri, nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira kunguva yokuguma. Vazhinji vachacheneswa, uye vachaitwa vachena, uye vachaidzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Dhanyeri 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Iyi ndima inotanga nebhuku raDhanieri richivharwa kusvikira panguva yokupedzisira, uye ndima yacho inoguma nebhuku raDhanieri richivharwa kusvikira panguva yokupedzisira. Pakati pokuvharwa kwokutanga nokwokupedzisira kwamashoko aDhanieri, uchapupu hwakapikirwa hwa“Uyo anorarama nokusingaperi” hwakanga huri hwokuti “zvichava zvenguva, nenguva, nehafu yenguva; uye kana achinge apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Uyo wakapa uchapupu uhwu hwakapikirwa ndiye uyo akanga ari pamusoro pemvura, akapfeka mucheka werineni. Danieri akaona mutumwa ari kune rimwe bhangi reRwizi Hidhekeri nomumwe mutumwa ari kune rimwe bhangi, uye mumwe wavatumwa ivavo akabvunza mubvunzo, wakapindurwa noUyo akanga ari pamusoro pemvura. Mubvunzo wacho wakanga uri wokuti, “Kusvikira rinhi?” Aya ndiwo mazwi maviri okutanga akafanana omubvunzo wakabvunzwa mundima yegumi nenhatu yechitsauko chechisere chaDanieri.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Apanhi ndakavha mukhethwa mun’we a tshi amba; kutani mukhethwa un’wana a ku eka mukhethwa yeloyi a a vulavula a ku: “Xana xivono lexi xa gandzelo ra masiku hinkwawo, ni xa ku tlula nawu loku tisaka ku onhaka, xo nyiketa vukwetsimelo ni vuthu leswaku swi kandziyeriwa hi milenge, xi ta fika rini?” Kutani a ku eka mina: “Ku ta va ku hundza masiku ya 2 300; kutani vukwetsimelo byi ta tlhela byi basisiwa.” Daniel 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
M’njira ya ulosi yimoza iyi yikupezeka m’macheza onse awiriwa, kupatula kuti m’chaputala eyiti Danieli ali m’mbali mwa mtsinje wa Ulai, osati mtsinje wa Hiddekel. M’chaputala eyiti mngelo (woyera mtima) “ananena kwa woyera mtima wina amene analankhula, kufikira liti?” Liwu la Chihebri lotembenuzidwa kuti “woyera mtima wina ameneyo,” ndi liwu la Chihebri lakuti “Palmoni,” lotanthauza Wowerengera Wodabwitsa, kapena Wowerengera wa Zinsinsi. M’chaputala eyiti Yesu (Wowerengera Wodabwitsa) anali kulankhula, ndipo woyera mtima wina anafunsa Yesu (woyera mtima wina ameneyo), “kufikira liti?”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
M’chigawo cha khumi ndi ziwiri, Iye amene wayimirira pamadzi akufunsidwa ndi mngelo amene anali pa umodzi wa magombe a Mtsinje wa Hiddekel kuti, “kufikira liti?” Ndime ziwiri zimenezi ziyenera kuganiziridwa pamodzi, mzere pa mzere. Funso loyamba la m’chigawo cha eyiti ndi lakuti, “masomphenya okhudza kuponderezedwa kwa kachisi ndi gulu lankhondo akhala kwa nthawi yaitali bwanji, kumene kunayamba kuchitidwa ndi chikunja, kenaka ndi upapa?” Funso la m’chigawo cha khumi ndi ziwiri ndi lakuti, “zodabwitsa izi zidzafikira liti kumapeto?” Kenaka yankho lotsimikiziridwa ndi lumbiro limaperekedwa ndi Palmoni, Wowerengera Wodabwitsa, amene anali atavala bafuta ndi wayimirira pamadzi, “zidzakhala kwa nthawi, ndi nthawi ziwiri, ndi theka la nthawi; ndipo iye akadzamaliza kubalalitsa mphamvu ya anthu opatulika, zinthu zonsezi zidzatha.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Mibvunzo ya Milambo ya Ulai na Hiddekel hi leyi: “i nkarhi wo tanihi kwihi xivono xa ku hangalasiwa ka vanhu va Xikwembu lexi hetisekisiwaka hi vupfumeri bya vamatiko kutani hi vupapa, loko va ri karhi va kandziyela ehansi vukwetsimelo ni ntshungu?” Nhlamulo hi leswaku ku kandziyela ehansi ku hela hi 1798, loko ntirho wa Palmoni wo pfuxa tempele ya vaMillerite wu sungula, kutani wu tlhela wu hela endzhaku ka malembe ya makume mune na ntsevu hi 1844 loko vukwetsimelo a byi fanele ku basisiwa.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Mu chitsauko chegumi nembiri Danieri akanzwa hurukuro yacho, “asi handina kuinzwisisa.” Danieri akaratidza chishuwo chokunzwisisa, sezvinomiririrwa naye achibvunza Kristu achiti, “Haiwa Ishe wangu, kuguma kwezvinhu izvi kuchava kuyi?” Kuratidza kwake chishuwo chokunzwisisa kwakamiririra chishuwo chemhandara dzakachenjera chokunzwisisa, nokuti hurukuro yose yakaiswa pakati pezvirevo zviviri zvebhuku raDanieri kuti richasimbiswa kusvikira panguva yokuguma. Danieri akamiririra chishuwo chakaiswa pana William Miller chokunzwisisa chokwadi chakazarurwa muna 1798, uye chokwadi chokutanga chaakatungamirirwa kuziva kwaiva kutsikwa-tsikwa kwenzvimbo tsvene neuto, kutanga nechihedheni uyezve neupapa munguva iyo simba ravanhu vatsvene rakanga raparadzirwa mukuzadziswa kwe“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Chido cha Miller cha kutaka kuijua kweli kinawakilishwa na chido cha Danieli, lakini ufahamu wa Miller haukuwa kamili. Danieli anamwakilisha Miller katika chido chake, na Belteshaza anawakilisha wale walio na ufahamu kamili wa jambo hilo na wa maono. Kuna angalau kweli tano muhimu zilizokuwa sehemu ya uzoefu wa Wamilleri katika sura ya kumi na mbili ya Danieli, ambazo zitapata ulinganifu wake katika historia ya wale mia moja arobaini na nne elfu. Moja ni kwamba walitimiza na wakaelewa kuwa walikuwa wakilitimiza fumbo la mabikira kumi, pamoja na mchakato wake wa majaribu wa hatua tatu; na jingine ni kwamba wanaelewa jiwe la msingi la “nyakati saba” la Mambo ya Walawi sura ya ishirini na sita.
We will continue this study in our next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chedu chinotevera.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“‘Ipapo ushe hwekudenga huchafananidzwa navasikana gumi vakanga vatora marambi avo vakaenda kundosangana nomuroori. Vashanu vavo vakanga vakachenjera, uye vashanu vakanga vari mapenzi. Avo vakanga vari mapenzi vakatora marambi avo, asi havana kutora mafuta pamwe chete nawo; asi vakachenjera vakatora mafuta mumidziyo yavo pamwe chete namarambi avo. Zvino muroori achinonoka, vose vakatsimwaira vakavata. Asi pakati pousiku kwakavapo kudanidzira kuchinzi, Tarirai, muroori uya; budai mumusangane naye. Ipapo vasikana vose ivavo vakamuka, vakagadziridza marambi avo. Uye mapenzi akati kune vakachenjera, Tipeiwo mamwe mafuta enyu; nokuti marambi edu ava kudzima. Asi vakachenjera vakapindura vachiti, Kwete; zvimwe angasatikwani isu nemi; asi endai kunavatengesi, muzvitengere. Zvino vachiri kuenda kundotenga, muroori akasvika; avo vakanga vagadzirira vakapinda naye mumuchato; mukova ukazarirwa. Pashure vamwe vasikana vakauyawo vachiti, Ishe, Ishe, tizarurireiwo. Asi iye akapindura akati, Zvirokwazvo ndinoti kwamuri, handikuzivai. Naizvozvo rindai; nokuti hamuzivi zuva kana awa iro Mwanakomana womunhu achauya naro.’”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Zvino tiri kurarama munguva ine ngozi huru kwazvo, uye hapana kana umwe wedu anofanira kunonoka kutsvaka kugadzirira kuuya kwaKristu. Ngakurege kuva nomunhu anotevera muenzaniso wemhandara dzakapusa, achifunga kuti zvichava zvakachengeteka kumirira kusvikira dambudziko rasvika asati awana kugadzirira kwehunhu hwokumira panguva iyoyo. Zvichange zvanonoka kwazvo kutsvaka kururama kwaKristu apo vaenzi vanenge vadanwa kuti vapinde uye vaongororwe. Ino ndiyo nguva yokupfeka kururama kwaKristu,—nguo yomuchato ichakukwanisira kupinda mumabiko emuchato eGwayana. Mumufananidzo, mhandara dzakapusa dzinoratidzwa dzichikumbira mafuta, dzikakundikana kuagamuchira padzikakumbira. Izvi zvinomirira avo vasina kuzvigadzirira pachavo nokukudziridza hunhu hunogona kumira munguva yedambudziko. Zvinoita sokunge vaizoenda kuvavakidzani vavo vachiti, Ndipeiwo hunhu hwenyu, kana zvisina kudaro ndichaparara. Avo vakanga vakachenjera vakanga vasingagoni kupa mafuta avo kumarambi aipfumbaira emhandara dzakapusa. Hunhu hahutamisiswi. Hahutengwi kana kutengeswa; hunofanira kuwanikwa. Ishe vakapa munhu mumwe nomumwe mukana wokuwana hunhu hwakarurama mumaawa enguva yokuedzwa; asi havana kugadzira nzira iyo umwe munhu angapa kune mumwe hunhu hwaakakudziridza kubudikidza nokupfuura mukuomerwa kukuru, nokudzidza zvidzidzo kubva kuMudzidzisi mukuru, kuti agoratidza kutsungirira pasi pemiedzo, uye ashandise rutendo rwokuti akwanise kubvisa makomo ezvinhu zvisingabviri. Hazvibviri kupa kunhuhwirira kwerudo,—kupa kune mumwe unyoro, ungwaru, nokutsungirira. Hazvibviri kuti umwe moyo womunhu udururire mune mumwe rudo rwaMwari nerwevanhu.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“නමුත් එම දවස පැමිණෙමින් තිබේ, එය අප වෙත ඉතා සමීපව තිබේ; එදා චරිතයේ සෑම අවධියක්ම විශේෂ පරීක්ෂාවකින් එළිදරව් කරනු ලැබේ. ප්රතිපත්තියට විශ්වාසවන්තව සිටින, අවසානය දක්වා ඇදහිල්ල ක්රියාත්මක කරන අය නම්, ඔවුන්ගේ අත්හදා බැලීමේ කාලයේ පෙර පැයවලදී පරීක්ෂාව හා දුක්විඳීම යටතේ සත්යව සිටි බව ඔප්පු කළ අය වනු ඇත; තවද ක්රිස්තුස්වහන්සේගේ සමානත්වය අනුව චරිත ගොඩනඟාගෙන ඇති අය වනු ඇත. ක්රිස්තුස්වහන්සේ සමඟ සමීප පරිචයක් වගා කර ඇති අය—ඔහුගේ ප්රඥාව සහ කරුණාව කරණකොටගෙන දේව ස්වභාවයේ හවුල්කරුවන් වූ අය—ඔවුන්ම වේ. නමුත් කිසිම මනුෂ්යයෙකුට තවත් අයෙකුට හෘදය-භක්තිය හා මනසේ උතුම් ගුණාංග ලබා දීමටවත්, සදාචාරමය බලයෙන් ඔහුගේ අඩුපාඩු පුරවා දීමටවත් නොහැක. ක්රිස්තුස්වහන්සේට සමාන ආදර්ශයක් මනුෂ්යයන්ට පෙන්වා දීමෙන්, එසේ කරමින් විනිශ්චයේදී ඔවුන්ට නැගී සිටිය නොහැකි වන ධර්මිෂ්ඨකම සඳහා ක්රිස්තුස්වහන්සේ වෙත යාමට ඔවුන්ට බලපාමින්, අප සියල්ලෝම එකිනෙකා වෙනුවෙන් බොහෝ දේ කළ හැක. මනුෂ්යයන් චරිත-ගොඩනැගීම යන වැදගත් කාරණය ගැන යාච්ඤාභාවයෙන් සලකා බැලිය යුතුය; තවද දේව ආදර්ශය අනුව තමන්ගේ චරිත සකස් කළ යුතුය.” The Youth Instructor, January 16, 1896.