We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Tiri kutanga kufungisisa kwedu pamusoro pechiratidzo chokupedzisira chaDanieri nekushandisa nheyo inomiririrwa naAlpha naOmega, inoratidza kuti Iye nguva dzose anozivisa magumo pamwe chete nekutanga. Naizvozvo Belteshazari, anova Danieri mundima yokutanga chaiyo yechiratidzo chokupedzisira chaDanieri, angamirirwawo muchikamu chokupedzisira chechiratidzo ichocho chimwe chetecho. Takaona kuti Belteshazari anomiririra vanhu vesungano vaMwari vemazuva okupedzisira, vanonzwisisa “chazon,” chiratidzo chenhoroondo youprofita, sezvinomiririrwa neshoko rokuti “chinhu,” mundima yokutanga. Chiratidzo ichocho chenhoroondo youprofita ndicho “nguva nomwe,” dzaRevhitiko makumi maviri nenhanhatu dzinoenzana namakore zviuru zviviri namazana mashanu namakumi maviri. Belteshazariwo anonzwisisa “chiratidzo” chiri mundima yokutanga, chinova chiratidzo che “mareh” chemakore zviuru zviviri namazana matatu, chinomiririra kuonekwa kwaKristu kamwe kamwe.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Mu chitsauko chegumi nembiri, Danieri anomiririra kufamba kwengirozi yokutanga uyewo kufamba kwengirozi yechitatu, nokuti kufamba uku kuri kuviri kunozadzisa mufananidzo wemhandara gumi. Mu chitsauko chegumi nembiri mune zvokwadi dzinosvika shanu dzaiva chikamu chekufamba kwevaMillerite, dzinomiririra zvokwadi dzinofanirawo kusanganikwa nadzo uye kunzwisiswa nokufamba kwengirozi yechitatu. Kufamba uku kuri kuviri kunozadzisa mufananidzo wemhandara gumi, uye mhandara dzakachenjera dzekufamba uku kuri kuviri dzinofanira kunzwisisa chokwadi ichocho chechiporofita. Kufamba uku kuri kuviri kunofanira kunzwisisa chokwadi chokutanga chechiporofita chakaitwa kuti Miller azive, sezvinomiririrwa ne“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Zvimwe zviitiko zvitatu zvinofambirana pamwe chete nokunzwisiswa kwazvo zvinowanikwa mundima shoma dzokupedzisira dzechitsauko ichi.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Kubva panguva iyo chipiriso chezuva nezuva chichabviswa, nechinonyangadza chinoparadza chigadzwa, kuchava namazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe. Akaropafadzwa iye anomirira, achisvika kumazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Asi iwe, enda nenzira yako kusvikira kumugumo wavapo; nokuti uchazorora, ugomira panzvimbo yako yakagoverwa pakuguma kwamazuva. Dhanieri 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Vanhu vakasara vaMwari vari mubhuku raZvakazarurwa vane hunhu hutatu hukuru hwechiporofita. Vanochengeta mirairo yaMwari, vane kutenda kwaJesu, uye vanosimudzira Mweya weChiporofita.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Uye akati kwandiri, Nyora, Vakaropafadzwa avo vakadanirwa kuchirayiro chomuchato weGwayana. Uye akati kwandiri, Aya ndiwo mashoko echokwadi aMwari. Zvino ndakawira patsoka dzake kuti ndimunamate. Uye akati kwandiri, Chenjera kuti urege kuita izvozvo: ndiri muranda pamwechete newe, nowehama dzako dzine uchapupu hwaJesu: namata Mwari: nokuti uchapupu hwaJesu ndiwo mweya wouporofita. Zvakazarurwa 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

AmaMillerite aqonda kahle ukuthi “okwenziwa nsuku zonke,” encwadini kaDaniyeli, kwakumelwe ubuhedeni, nokuthi “isikhathi okwasuswa ngaso okwenziwa nsuku zonke” kwakungunyaka ka-508. Ukwenqaba lelo qiniso kuwukwenqaba igunya “lobufakazi bukaJesu,” “obungumoya wesiprofetho,” ngoba uMoya Wesiprofetho ukuveza ngokusobala ukuthi amaMillerite ayeqondile ekuqondeni kwawo “okwenziwa nsuku zonke.”

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Zvino ndakaona maererano ne‘Daily,’ kuti shoko rokuti ‘sacrifice’ rakaiswa nokuchenjera kwavanhu, uye harisi rechinyorwa; uye kuti Ishe vakapa maonero akarurama aro kuna avo vakaparidza kuchema kweawa yokutongwa. Pakanga paine kubatana, 1844 isati yasvika, vanenge vose vaiva vakabatana pamaonero akarurama e‘Daily;’ asi kubva muna 1844, munyonganiso, mamwe maonero akagamuchirwa, uye rima nenyonganiso zvakatevera.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

VaMillerite vainzwisisa kuti kupikisa kwechihedheni pakukwira kweupapa kusvikira pakuva nesimba muna 538, kwakabviswa mugore ra508. VaMillerite vakanga vakarurama, asi kunzwisisa kwavo kwakanga kwakaganhurirwa. Vanhu vaMwari vemazuva okupedzisira, vanomiririrwa naBheltishazari mundima yokutanga, vachaona kuti kubva mugore ra508 kusvika muna 538 zvinomirira nguva youprofita yakafananidzirwa nemakore makumi matatu okugadzirira munhoroondo yaKristu akatangira kupiwa kwake simba parubhabhatidzo rwake. Vachaona kuti nguva youprofita iyi inomiririrawo nguva youprofita kubva muna 1776 kusvikira muna 1798, uye kuti nguva idzodzo dzose nhatu dzinomiririra nguva yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina yakatanga pana Gunyana 11, 2001, uye inoguma pamutemo weSvondo uri kuuya nokukurumidza.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Muchitsauko chegumi nembiri, Dhanieri anomiririra vaMillerite pamwe nezvokwadi shanu dzakakosha nezviitiko zvinofanira kudzokororwa muna avo vanomiririrwa naBheteshazari. Chokwadi chechitatu nechiitiko chevaMillerite ndechekuti “maonero akarurama e‘daily,’ … Ishe vakapa … kuna avo vakapa kuchema kweawa yokutongwa.” Kuramba chokwadi ichocho ndiko kuramba zvinyorwa zvaEllen White, zvinova Mweya weChiporofita. Chokwadi chechina nechiitiko chevaMillerite, pamwe chete nenhume dzomutumwa wechitatu, ndicho chiporofita chemakore ane chiuru chimwe namazana matatu namakumi matatu namashanu, chakatanga mugore iro “the daily,” rakabviswa, muna 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Kutanga mu 508, imyaka igihumbi na magana atatu na mirongo itatu n’itanu ikugeza mu 1843, ariko si 1843 gusa, kuko ubuhanuzi ubwabwo bwerekana koko umunsi wa nyuma rwose wa 1843, kuko buvuga buti: “Hahirwa uwihangana, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu.” Ijambo ry’Igiheburayo ryahinduwemo ngo “akagera,” ni “naga,” kandi risobanura “gukoraho”, cyangwa “gushyiraho ibiganza”. Bityo rero ubuhanuzi busobanura ngo, “hahirwa uwihangana, kandi” agakora ku 1843 cyangwa akayishyiraho ibiganza.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Mbaraka ya kungojea katika historia ya Wamillerite yalikuwa kwa wale wanawali wenye hekima waliopata kukatishwa tamaa kwa kwanza, lakini wakangojea maono yaliyokawia. Wamillerite walipokuwa wakingojea “maono yaliyokawia” katika utimilifu wa mfano wa wanawali kumi, na wa sura ya pili ya Habakuki, walibarikiwa. Katika wakati huo wa kukawia ndipo walipoona kwamba walikuwa wakiutimiza mfano huo, na kwamba mwishoni maono “yangesema”. Wakati wao wa kukawia na kukatishwa tamaa kwao kulitegemea utambulisho usio sahihi kwamba ile miaka elfu mbili na mia tatu ingekoma mwaka 1843, lakini kwa kweli maono yalikuwa kwa ajili ya mwaka 1844. Kukatishwa tamaa kwao kulitegemea uzoefu wao uliosababishwa mwaka 1843 ulipomalizika bila kurudi kwa Kristo. Kukatishwa tamaa kwao, na mbaraka uliotangazwa juu ya wale ambao baadaye walichagua kungojea, vyote vilitegemea siku ya mwisho kabisa ya mwaka 1843, ambayo “yagusa” au “yafika kwa” 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Chiitiko chokutanga chokuvhiringidzika, sechizadziso chemufananidzo wemhandara gumi, chinonzwisiswa uye chinodzokororwa muna avo vanomiririrwa naBheteshazari. Chokwadi chechishanu nechiitiko chechishanu zvichazozivikanwa naavo vanomiririrwa naBheteshazari ndezvekuti pa“kuguma kwamazuva”, Danieri “achamira mugove rake”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Daniyeli amesimama katika sehemu yake tangu muhuri ulipoondolewa na nuru ya kweli imekuwa ikiangaza juu ya maono yake. Amesimama katika sehemu yake, akiubeba ushuhuda ambao ulipaswa kueleweka katika mwisho wa siku.” Sermons and Talks, volume 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

VaMillerite vakasangana negadziriro yokunatswa yakaitwa nokuwedzera kwezivo yakabva mubhuku raDanieri parakazarurwa muna 1798. Avo vanomiririrwa naBelteshazzar vachasanganawo negadziriro yokunatswa inoitwa nokuwedzera kwezivo yakabva mubhuku raDanieri parakazarurwa muna 1989. Vachanzwisisawo kuti bhuku raDanieri rine chinangwa chakakosha pakuiswa chisimbiso kwezana namakumi mana nezvina zvuru.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Wakati Mungu anapompa mtu kazi ya pekee ya kufanya, anapaswa kusimama katika sehemu na nafasi yake kama alivyofanya Danieli, akiwa tayari kuitikia mwito wa Mungu, tayari kutimiza kusudi Lake.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Sa vaLaodise va khale, lava va yimiseriwaka hi Belteshazzar va ta swi xiya leswaku ku pfuxetiwa ko hetelela ku hetisisiwa hi tindzimi ta Daniele na Nhlavutelo, leti nga buku yin’we.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Mapepa a Daniele na a Tšenolo ge a kwešišwa kaone, badumedi ba tla ba le maitemogelo a bodumedi ao a fapanego ka mo go feletšego... Selo se tee se tla kwešišwa ka nnete ge go ithutwa Tšenolo—ke gore kamano magareng ga Modimo le setšhaba sa Gagwe e batametše e bile e tiile.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Njengoba babengamaLawodikiya ngaphambili, bayobe beliqaphelile isimo sabo sobuLawodikiya, futhi baqaphele ukuthi ngokomoya babefile njengomhosha wamathambo omile; futhi, besabela ebufakazini obuqondile obumayelana nesimo sabo sokufa nokulahleka, bayokuqaphela isidingo sabo sokuphila njengokubaluleka kokuqala.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Ukufufuka kokukhonza kweqiniso phakathi kwethu kuyisidingo sethu esikhulu kunazo zonke nesiphuthuma kakhulu kunazo zonke. Ukukufuna lokhu kufanele kube ngumsebenzi wethu wokuqala.” Selected Messages, incwadi 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Kwa mujibu wa ahadi ya Biblia, kila atafutaye atapata, naye Roho Mtakatifu atamwongoza kisha afahamu kwamba ni vitabu vya Danieli na Ufunuo vinavyozalisha uamsho unaohitajika.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“මෙසේ අප ජනතාවක් ලෙස මේ පොත අපට කුමක් අදහස් කරන්නේද යන්න අවබෝධ කරගන්නා විට, අප අතර මහත් පුනරුත්ථානයක් දක්නට ලැබෙනු ඇත.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Kupera kwechiono chekupedzisira chaDhanieri, sezvachimiririrwa muchitsauko chegumi nembiri, kunoratidza chiitiko chinobereka vanhu vaMwari vesungano yemazuva okupedzisira, vanomiririrwa naBheteshazari, mundima yokutanga yechiono chokupedzisira. Ipapo Dhanieri, achimiririrwa saBheteshazari, anonzwisisa zvose chiono chomukati chemakore ane zviuru zviviri namazana matatu uye chiono chokunze chemakore ane zviuru zviviri namazana mashanu namakumi maviri. Anonzwisisa “chinhu,” uye “chiono.” Anonzwisisa chiono chechazon nechiono chemareh. Anonzwisisa kutsikwa-tsikwa kwepasi kwenzvimbo tsvene nehondo, uye kudzorerwa kwenzvimbo tsvene nehondo. Anonzwisisa zvose zviratidzo zveRwizi rweUlai neRwizi rweHidhekeri.

We will continue this study in the next article.

Mpela utaendelea katika makala inayofuata.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Kudiwa kudzidza kwakanyanya kuswedera pedyo kweShoko raMwari; zvikuru mabhuku aDhanieri neZvakazarurwa anofanira kupiwa hanya kupfuura nakare kose munhoroondo yebasa redu. Tingava nezvishoma zvokutaura mune dzimwe nzira pamusoro pesimba reRoma nepamusoro peupapa; asi tinofanira kukwevera hanya kune zvakanyorwa navaporofita navaapostora pasi pekufemerwa noMweya Mutsvene waMwari. Mweya Mutsvene wakaronga zvinhu nenzira yakadai, zvose mukupihwa kwechiporofita nomuzviitiko zvinoratidzwa, kuti udzidzise kuti munhu semuiti anofanira kuchengetwa asingataridzwi, akavanzwa muna Kristu, uye kuti Ishe Mwari wokudenga nomurayiro Wake ndivo vanofanira kukudzwa. Verengai bhuku raDhanieri. Rangarirai, pfungwa nepfungwa, nhoroondo youmambo hwakamiririrwa imomo. Tarirai vanamapolitiki, makanzuru, mauto ane simba, muone kuti Mwari akashanda sei kugira kuti adzikise kuzvikudza kwavanhu, uye kuti aradzike kubwinya kwomunhu muguruva….”

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

“Chiedza chakagamuchirwa naDhanieri kubva kuna Mwari chakapiwa zvikuru nokuda kwamazuva okupedzisira aya. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeri, iyo nzizi huru dzeShinari, zvino zvava mukuzadzika, uye zviitiko zvose zvakafanotaurwa zvichakurumidza kuitika.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Funga hali za taifa la Wayahudi wakati unabii wa Danieli ulipotolewa.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Ngatiperei nguva yakawanda pakudzidza Bhaibheri. Hatinzwisisi shoko sezvatinofanira. Bhuku raZvakazarurwa rinotanga nechirevo chinotirayira kuti tinzwisise dzidziso yarinayo. ‘Akaropafadzwa uyo anoverenga, naivo vanonzwa mashoko euprofita uhwu,’ ndizvo zvinotaura Mwari, ‘uye vanochengeta zvinhu zvakanyorwa mariri; nokuti nguva yava pedyo.’ Kana isu sevanhu tikanzwisisa zvinorehwa nebhuku iri kwatiri, pachava nekuonekwa pakati pedu rumutsiriro rukuru. Hatisati tanzwisisa zvakazara zvidzidzo zvarinodzidzisa, kunyange hazvo takapiwa murayiro wokuti tiritsvage nokuridzidza.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“I nga nako, vadzidzisi vaitaura kuti Danieri neZvakazarurwa mabhuku akasimbiswa, uye vanhu vakavabva kwavari. Chifukidzo icho, nokuda kwechakavanzika chacho chainoonekwa, chakaita kuti vazhinji varege kuchisimudza, ruoko rwaMwari pachake rwakachibvisa pazvikamu izvi zveshoko Rake. Zita chairo rokuti ‘Zvakazarurwa’ rinoramba chirevo chokuti ibhuku rakasimbiswa. ‘Zvakazarurwa’ zvinoreva kuti chinhu chine kukosha chinoratidzwa pachena. Zvokwadi dzebhuku iri dzinotaurirwa avo vari kurarama mumazuva okupedzisira aya. Tiri kumira chifukidzo chabviswa munzvimbo tsvene yezvinhu zvitsvene. Hatifaniri kumira kunze. Tinofanira kupinda, kwete nemifungo isina hanya, isingaremekedzi, kana netsoka dzinomhanyirira, asi nokuremekedza nokutya Mwari. Tava kuswedera panguva iyo uporofita hwebhuku raZvakazarurwa huchazadzikiswa….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Thiza milayo ya Xikwembu ni vumbhoni bya Yesu Kriste, lebyi nga moya wa vuprofeta. Maribye ya nkoka swinene ma kumeka eRitweni ra Xikwembu. Lava lavaka hi vurhon’wana eRitweni leri va fanele ku hlayisa miehleketo ya vona yi tshama yi vonakala kahle. A va fanelanga nikatsongo ku tisungulela ku navela loku hombolokeke eka ku dya kumbe ku nwa.”

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Iki vakadaro, uropi huchavhiringidzika; havazokwanisi kutsungirira mutoro wokuchera zvakadzama kuti vawane zvinorehwa nezvinhu izvo zvine chokuita nezviitiko zvokupedzisira zvenhoroondo yenyika ino.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Pakasati mabhuku aDanieri na Zvakazarurwa akanakisa kunzwisiswa, vatendi vachava neruzivo rwechitendero rwakasiyana chose. Vachapiwa maonero akadai emasuo akazaruka ekudenga zvokuti mwoyo nepfungwa zvichabatwa nechimiro icho vose vanofanira kukudziridza kuti vagosvika pakuziva mufaro wakaropafadzwa unofanira kuva mubayiro wevakachena pamwoyo.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Bwana atawabariki wote watakaotafuta kwa unyenyekevu na upole kuelewa yale yaliyofunuliwa katika Ufunuo. Kitabu hiki kina mengi sana yaliyojaa uzito wa kutokufa na utimilifu wa utukufu, hivi kwamba wote wakisomao na kukichunguza kwa bidii hupokea baraka ile ya wale ‘wazisikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Chinhu chimwe chichanzwisiswa zvirokwazvo kubva mukudzidza bhuku raZvakazarurwa—kuti ukama huri pakati paMwari navanhu Vake hwepedyo uye hwakasimba.”

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Kuṅgano kunoshamisa kunoonekwa pakati pezvinhu zvose zvekudenga nenyika ino. Zvinhu zvakazarurirwa Danieri zvakazozadzikiswa nezvakazarurwa kuna Johane pachitsuwa chePatmosi. Mabhuku maviri aya anofanira kudzidzwa nokungwarira kukuru. Kaviri Danieri akabvunza achiti, Kusvikira riniko kuguma kwenguva?

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘නමුත් මම ඇසුවෙමි, එහෙත් නොතේරුම් ගතිමි. එවිට මම කිවෙමි, අනේ මාගේ ස්වාමීනි, මේ දේවල්වල අවසානය කුමක් වන්නේද? එවිට උන්වහන්සේ කීසේක, දානියෙල්, ඔබගේ මාර්ගයෙන් යන්න; මක්නිසාද වචන අවසාන කාලය දක්වා වසා තබා මුද්‍රා කරනු ලැබ ඇත. බොහෝ දෙනෙක් පවිත්‍ර කරනු ලබන්නෝය, සුදු කරනු ලබන්නෝය, පරීක්ෂා කරනු ලබන්නෝය; නමුත් දුෂ්ටයෝ දුෂ්ටකම් කරමින් සිටින්නෝය. දුෂ්ටයන්ගෙන් කිසිවෙකු නොතේරුම් ගන්නේය; එහෙත් ප්‍රඥාවන්තයෝ තේරුම් ගන්නෝය. දෛනික පූජාව ඉවත් කරනු ලබන කාලයේ සිටත්, විනාශය ඇති කරන පිළිකුල පිහිටුවනු ලබන තෙක්ත්, දින එක්දහස් දෙසිය අනූවක් වන්නේය. බලා සිටිමින් දින එක්දහස් තුන්සිය තිස්පහ දක්වා පැමිණෙන තැනැත්තා ආශීර්වාදලද්දෙකි. නමුත් ඔබ අවසානය පැමිණෙන තෙක් ඔබගේ මාර්ගයෙන් යන්න; මක්නිසාද ඔබ විශ්‍රාම ගන්නෙහිය, දිනවල අවසානයේදී ඔබගේ කොටසෙහි සිටින්නෙහිය.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Ɛyɛ Yuda abusuakuw mu Gyata no na obuee nhoma no ano, na ɔde nea ɛsɛ sɛ ɛba saa nna a edi akyiri yi mu no ho adiyisɛm maa Yohane.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Danyela akamira panzvimbo yake kuti ape uchapupu hwake hwakanga hwakanamirwa chisimbiso kusvikira panguva yokuguma, apo shoko romutumwa wokutanga raifanira kuparidzwa kunyika yedu. Zvinhu izvi zvine kukosha kusingaperi mumazuva okupedzisira ano; asi kunyange zvakadaro, ‘vazhinji vachacheneswa, voitwa vachena, uye vachaedzwa,’ ‘vakaipa vachaita zvakaipa: uye hakuna kana mumwe wavakaipa achanzwisisa.’ Izvi ndezvechokwadi zvikuru! Chivi ndiko kudarika mutemo waMwari; uye avo vasingazogamuchiri chiedza maererano nomutemo waMwari havanganzwisisi kuparidzwa kweshoko romutumwa wokutanga, nowechipiri, nowechitatu. Bhuku raDanyela rinosunungurwa chisimbiso mukuzarurirwa kwakapiwa Johane, uye rinotitungamirira mberi kusvikira kuzviitiko zvokupedzisira zvenhoroondo yenyika ino.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“Je, ndugu zetu watakumbuka kwamba tunaishi katikati ya hatari za siku za mwisho? Someni Ufunuo kwa kuuhusianisha na Danieli. Fundisheni mambo haya.” Testimonies to Ministers, 112–115.