Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
Vhesi yegumi, rechitsauko chegumi nerimwe chaDhanieri, rinobatanidza pamwe chete shoko remukati nerokunze neshoko rokuti “nhare.” Kubatana kwarinoita nechipo chaIsaya chemakore makumi matanhatu namashanu, kunozivisa “nhare” yechiporofita chokunze seRussia, uye “nhare” yomukati yetemberi inomutswa naKristu mukati menhoroondo imwe cheteyo. Nhare yokunze, iri mundima yetatu nomumwe, inozivikanwa se“nzvimbo tsvene yesimba,” inomirira mambo wenyika kana umambo hwenyika. Nhare yomukati, kana kuti nzvimbo tsvene yesimba yomukati, ndiyo temberi inomutswa neMutumwa weSungano mumakore makumi mana namatanhatu.
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
M’Malo Opatulikitsa ya kachisi uja (linga), Mulungu wakhala m’malo akumwamba.
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
Mubhuku raDanieri mune mazwi maviri echiHebheru ose anodudzirwa achinzi “nzvimbo tsvene.” Rimwe ndi “miqdash,” uye rimwe ndi “qodesh.” “Miqdash” rinogona kumirira nzvimbo tsvene yechihedheni, kana nzvimbo tsvene yaMwari, kana kunyange nhare. “Qodesh” rinoshandiswa chete muBhaibheri kumirira nzvimbo tsvene yaMwari. “Nzvimbo tsvene” (miqdash) yesimba (nhare), mundima yetatu negumi nechimwe yaDanieri chitsauko chegumi nerimwe, inodudzirwa ichinzi “nzvimbo tsvene yesimba,” uye shoko rechiHebheru rakadudzirwa ipapo richinzi nzvimbo tsvene ndi “miqdash,” iro rinomirira Guta reRoma, rinova chiratidzo chesimba reRoma munhoroondo yeRoma yechihedheni neyeRoma yepapa. Danieri akashandisa mazwi maviri aya echiHebheru nokungwarira kukuru. Mundima dziri mbiru huru yepakati yeAdventism, tinowana shoko rokuti “nzvimbo tsvene.”
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.
Ndipo ndakanzwa mumwe mutsvene achitaura, uye mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo ichi chenguva yakadii pamusoro pechibayiro chezuva nezuva, nokudarika kunoparadza, chokuti nzvimbo tsvene nehondo zvigopiwa kuti zvitsikwe pasi? Akati kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieri 8:13, 14.
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
Izwi lesiHebheru elihunyushwe ngokuthi “ingcwele,” kuwo womabili amavesi, lingu-“qodesh,” futhi lisetshenziswa kuphela ukumela ingcwele kaNkulunkulu. Evesini lelishumi nanye, elikhomba iRoma yobuqaba, futhi ngokukhethekile ithempeli lasePantheon eDolobheni laseRoma, sithola igama elithi “ingcwele”, kodwa kulelo vesi liyigama lesiHebheru elithi “miqdash.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Zvirokwazvo, akazvikudza kusvikira kuna Muchinda wehondo; uye chibayiro chezuva nezuva chakabviswa naye, nenzvimbo yeimba yake tsvene ikakandirwa pasi. Danieri 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
“nzvimbo tsvene yesimba” iri mundima yetatu nemakumi matatu neimwe yaDhanieri gumi neimwe ishoko rechiHebheru rinonzi “miqdash,” uye rinowanikwa richibatana neshoko rechiHebheru rakashandurwa richinzi “nhare” mundima yechinomwe neyechigumi muchitsauko chegumi neimwe. Mundima yechinomwe mambo wokumaodzanyemba akapinda chaipo muguta reRoma akatapa mambo wokumaodzanyemba, nokuti akapinda munhare yake; asi mundima yechigumi, mambo wokuchamhembe anongosvika “kune” “nhare,” nokuti akamira pamuganhu woumambo hwake neIjipiti. Pamuganhu weRafia ndipo paizotaurwa nendima inotevera. “Nzvimbo tsvene yesimba” iri mundima yetatu nemakumi matatu neimwe ndiyo “miqdash,” ye“nhare”.
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
Hondo yemuganhu paRafiya inomiririra hondo yemuganhu iri muUkraine. Nhoroondo iyoyo yechiporofita inozikanwa nokunzwisisa kuti “musoro” ndihwo umambo kana kuti mambo; ndiwo nhare yesimba rake; asi chiporofita chiri kutaura chokwadi chemukati nechokunze. “Nzvimbo tsvene yesimba” yomutsara wokunze inomiririrwa nenzvimbo tsvene ye“miqdash,” uye nzvimbo tsvene yesimba yomutsara womukati inomiririrwa nenzvimbo tsvene ye“qodesh.”
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
Kubva muna 1844 kusvika muna 1863 kunomirira mutsara wenhoroondo yechiporofita unoratidza kusimbiswa kwezana nemakumi mana nezvina zvuru. Makore zviuru zviviri nemazana mashanu nemakumi maviri okuparadzirwa kwokurwiswa umambo hwokumusoro akaguma muna 1798, uye iwo mutsara mumwewo wemakore zviuru zviviri nemazana mashanu nemakumi maviri wakatarisana noushambo hwokumaodzanyemba wakaguma muna 1844. Mitsara iyoyo miviri inomiririra hunhu hwapasi hwomunhu uye hunhu hwepamusoro hwomunhu. Hunhu hwapasi, hunomiririrwa noushambo hwokumusoro, ndiwo muviri, uye hunhu hwepamusoro ndiwo musoro. Musoro ndiwo guta guru roumambo, uye ndiwo mambo. Pamufananidzo uyu Kristu akasarudza Judha, umambo hwokumaodzanyemba, kuti aise zita Rake ipapo, uye guta guru ndiJerusarema. Jerusarema ndiyo nzvimbo iri munowanikwa nzvimbo tsvene yechokwadi yesimba, uye munzvimbo tsvene iyoyo mune imba yechigaro choushe yomambo, anova musoro.
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
“සත් වාර” යන ලෙවී කථාව 26 හි සඳහන් සත්යය 1856 දී අවසාන මුද්රා තබන සත්යය වූ අතර, එය කාර්යය නිම කිරීමට ධජයක් බලගැන්වීම සඳහා අදහස් කරනු ලැබීය. 1844 සිට 1863 දක්වා, ක්රිස්තුස් වහන්සේ සදාකාලයටම තම දේවත්වය මනුෂ්යත්වය සමඟ ඒකාබද්ධ කිරීමට අදහස් කළ නමුත්, මනුෂ්යත්වය කැරලි ගැසීය.
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
Pa nthawi imeneyo sanathe kusandutsa chikhalidwe chotsika cha munthu, chifukwa zimenezo zidzachitika pa kubwera Kwake kwachiwiri. Pamenepo adzasandutsa chikhalidwe chapamwamba cha munthu kuti chifanane ndi chifanizo Chake, mwa kuphatikiza mutu wa anthu ndi mutu wa Umulungu. Mutu unali likulu la ufumu. Mutu unali mfumu, ndipo pamene Khristu achita kusanduka kwa Umulungu kulumikizana ndi umunthu, amaphatikiza mutu wa umunthu ndi wa Umulungu m’malo opatulika a kachisi ku Yerusalemu, m’Malo Opatulikitsa, pamene Khristu wakhala pamodzi ndi Atate Ake.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
Kune uyo anokunda ndichamupa kuti agare neni pachigaro changu choushe, sezvandiniwo ndakakunda, ndikagara pasi naBaba vangu pachigaro chavo choushe. Uyo ane nzeve, ngaanzwe zvinoreva Mweya kumachechi. Zvakazarurwa 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
Kristu anovimbisa kuti avo (veRaodhikia), vanokunda sezvaAkakunda (uye vova veFiraderufia), vachagara pamwe chete Naye, munzvimbo dzokudenga.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
Izvo akazviita muna Kristu, paakamumutsa kubva kuvakafa, akamugadza kuruoko rwake rworudyi munzvimbo dzokudenga, … uye akatimutsa pamwe chete naye, akatigarisa pamwe chete munzvimbo dzokudenga muna Kristu Jesu. VaEfeso 1:20, 2:6.
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
Ku hlanganisiwa ka timhandzi timbirhi ta Hezekiyele (vumunhu ni Vuhwembu) ku hetisisiwa endhawini yo kwetsima ya Xikwembu ya matimba (qodesh), hi nkarhi wolowo lowu xisirhelelo xa matimba (miqdash) xi tivisiwaka tanihi nchumu wa nkoka wa vuprofeta lowu hlanganisaka mitsila ya le ndzeni ni ya le handle ya vuprofeta lebyi Gabriyele a tileke ku endla leswaku Daniyele a byi twisisa mayelana ni leswi a swi ta wela vanhu va Xikwembu hi nkarhi wa ku funghiwa ka gidi ra 144,000. Kreste a a navela ku hetisisa ntirho lowu ematin’wini ya vaMillerite, kambe ntirho lowu wu siveleriwe hi vukandziyisi bya 1863; kambe matimu ya 1844 ku ya eka 1863 ma ha tshama tanihi ntila lowu kombisaka ntirho wolowo lowu ringetiweke.
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
Ndima yegumi ya Dhanieri chitsauko chegumi nerimwe ine kiyi yokunzwisisa shoko remukati nerekunze rendima dzegumi nerimwe kusvikira padzegumi neshanu, iro rakasvika munhoroondo yedu yechiporofita muna 2014. Ndima yegumi inoratidza 1989, iyo iri nguva yokuguma musangano wokuvandudzwa wevane zviuru zana nemakumi mana nezvina, asiwo ine kiyi inobvumira kuti 2014 izivikanwe sechiratidzo chenzira munhoroondo yokuiswa chisimbiso.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
Musi wa 22 Gumiguru 1844, Mutumwa weSungano akakurumidza kuuya kutemberi yaakanga amisa. Chiratidzo chenguva ichocho chinomiririra 11 Gunyana 2001, apo ngirozi yechitatu yakasvikazve, uye hwamanda yechinomwe yakatangazve kurira. Ipapo nhoroondo ya1840 kusvika 1844 yaifanirawo kudzokororwa, nokuti ngirozi yakaburuka musi wa11 Nyamavhuvhu 1840 yakanga isiri munhuwo zvake asi Jesu Kristu, uye basa Rake rakanga riri rokupenyisa nyika nokubwinya Kwake.
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840 සිට 1844 දක්වා වූ කාලය 2001 සැප්තැම්බර් 11 සිට ඉක්මනින් පැමිණෙන ඉරිදා නීතිය දක්වා වූ කාලයද නිරූපණය කරයි; එසේම 1844 සිට 1863 දක්වා වූ කාලයද 2001 සැප්තැම්බර් 11 සිට ඉක්මනින් පැමිණෙන ඉරිදා නීතිය දක්වා වූ කාලය නිරූපණය කරයි. සහෝදරි වයිට් 1844 හි ඉතිහාසය කුරුසියේ ඉතිහාසය සමඟ අනුකූල කරයි; කුරුසිය වසර තුන හමාර බැගින් වූ ඉතිහාස දෙකක බෙදීමක් නිරූපණය කරන අතර, ඒ දෙකම එකිනෙකා සමඟ අනුකූල වේ. කුරුසිය තහවුරු කරන්නේ 1840 දී ආරම්භ වී 1844 දී අවසන් වන පෙරගිය ඉතිහාසයත්, එයින් පසු 1863 දක්වා දිගු වන ඉතිහාසයත් සමාන්තර ඉතිහාස දෙකක් බවත්, ඒ දෙකම මුද්රා තැබීමේ කාලය නිරූපණය කරන බවත්ය.
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
Mutsetse wokutanga kubva muna 1840 kusvika muna 1844 unomiririra kukunda kwevaAdventisti veFiraderufiya; mumwe mutsetse kubva muna 1844 kusvika muna 1863 unomiririra kukundikana kwevaAdventisti veRaodhikia. Mapoka ose ari maviri anomiririrwa muna Danieri chitsauko chegumi, nokuti Danieri, achimiririra mhandara dzakachenjera dzakakunda panguva yokusimbiswa chisimbiso kwezana namakumi mana nezvina zvamazana, akaona chiratidzo; asi avo vaiva naye vakatiza chiratidzo ichocho.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
Uye nezuva ramakumi maviri namana romwedzi wokutanga, ndakati ndiri parutivi porwizi rukuru, runonzi Hidhekeri; ipapo ndakasimudza meso angu ndikatarira, uye tarira, mumwe murume akanga akapfeka nguo yomucheka wakaisvonaka, chiuno chake chakanga chakasungwa nendarama yakaisvonaka yeUfazii. Muviri wakewo wakanga wakaita seberiri, chiso chake chakanga chakafanana nokupenya kwemheni, meso ake akaita semarambi omoto, maoko ake netsoka dzake zvakanga zvakaita seruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu. Ini Danieri ndoga ndakaona chiratidzo ichocho; nokuti varume vaiva neni havana kuona chiratidzo ichocho; asi kudedera kukuru kwakavabata, zvokuti vakatiza kundohwanda. Danieri 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
Muna Danieri chitsauko chechinomwe, mushure mekunge Danieri aona chiratidzo chezvikara zvinodya nyama, Gabrieri akauya kuzotsanangura chiratidzo ichocho.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
Ini, Dhanieri, ndakashungurudzika mumweya wangu mukati memuviri wangu, uye zviratidzo zvemumusoro mangu zvakanditambudza. Ndakaswedera pedyo neumwe waavo vakanga vamirepo, ndikamubvunza zvokwadi yezvose izvi. Saka akandiudza, akandizivisa dudziro yezvinhu izvozvo. Dhanieri 7:15, 16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
Mu chikapitala 8 cha Danieli, Danieli atawona masomphenya a zilombo za m’Malo Opatulika, Gabrieli anabwera kudzafotokoza masomphenyawo.
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.
Zvino zvakaitika kuti ini, hongu ini Danieri, ndakati ndaona chiratidzo ndikatsvaka zvarinoreva, tarirai, pakamira pamberi pangu akanga akafanana nechimiro chomunhu. Uye ndakanzwa inzwi romunhu pakati pemhenderekedzo dzeUrai, rakadana richiti, Gabhurieri, tsanangurira murume uyu chiratidzo ichi. Danieri 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
Mu bhuku ra Danyeri chaputa 9, shure kwokunge Danyeri anzwisisa uwandu hwemakore akataurwa naJeremiya uye akamiririrwa muzvinyorwa zvaMozisi sechituko uye semhiko yaMwari, Gabhuriyeri akauya kuti atsanangure chiratidzo.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Ndichiri kutaura, nokunyengetera, nokureurura chivi changu nechivi chavanhu vangu vaIsraeri, uye ndichikumikidza kukumbira kwangu pamberi paJehovha Mwari wangu nokuda kwegomo dzvene raMwari wangu; zvirokwazvo, ndichiri kutaura mumunyengetero, murume uya Gabhieri, wandakanga ndaona muchiratidzo pakutanga, achikurumidzirwa kubhururuka nokukurumidza, akandibata panguva yechibayiro chamadekwana. Akandizivisa, akataura neni, akati, Iwe Dhanieri, zvino ndabuda kuti ndikupe njere nokunzwisisa. Dhanieri 9:20–22.
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
Naizvozvo, pamusoro pezvapupu zvitatu, zvose zvichibva mubhuku raDhanieri, apo Gabhuriyeri anoti kuna Dhanieri muchitsauko chegumi, kuti auya kuzoita kuti Dhanieri anzwisise zvichawira vanhu vaMwari mumazuva okupedzisira, Gabhuriyeri ari kududzira “marah” yechikadzi, chiratidzo chinokonzeresa, chakaonekwa naDhanieri uye icho rimwe boka rakatiza kubva pachiri.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Tsopano ndadza kudzakudziwitsa zimene zidzachitikira anthu a mtundu wako m’masiku otsiriza; pakuti masomphenyawo ali a masiku ambiri. Danieli 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
Chiono chimene Daniel, icho chinoparadzanisa vatendi, chaiva chiono chokuonekwa kwaKristu, chiono chamakore zviuru zviviri namazana matatu, asi chaiva chiratidzo chacho muchimiro chechikadzi. Kwaiva kunzwisisa kwechiono chokuonekwa kwaKristu kamwe-kamwe seMutumwa weSungano kwakashandura Danieli (navo vanomiririrwa naDanieli), kuva muchimiro chaKristu. Izvo “zvinowira vanhu vaMwari mumazuva okupedzisira” zvinomiririrwa nenhoroondo yavaMillerite kubva muna 1840 kusvikira muna 1844, uyewo navaMillerite kubva muna 1844 kusvikira muna 1863. Rimwe boka rinotiza pachiono ichocho mukumukira, uye rimwe boka rinotevera Kristu nokutenda richipinda muNzvimbo Tsvene-tsvene, kuti rigare naye pamwe chete munzvimbo dzokudenga.
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
Asi apo Gaburiyeri paanotsanangura chiratidzo umo vanhu vaMwari vemazuva okupedzisira vanoshandurwa kuva mumufananidzo waKristu, anoburitsa nhoroondo yokunze yenyika. Chiratidzo chaDanieri chaKristu chakadudzirwa naGaburiyeri senhoroondo yokunze yenguva yokuiswa chisimbiso kwezana namakumi mana nezvina ezviuru. Kana munhoroondo yaGunyana 11, 2001, mukududzirwa kwaGaburiyeri, pasvikwa, nhoroondo inosimbiswa seiri pamberi pomurayiro weSvondo wevhesi regumi nenhanhatu, inongozivikanwa chete nekiyi yokunzwisisa inomiririrwa se“nhare” muvhesi regumi. PaGunyana 11, 2001, mhedzisiro yechiratidzo chiri chose yakatanga kuzviratidza samavhiri ari mukati mamavhiri.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Zvino shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, chirevo ichi chamunacho munyika yaIsraeri, muchiti, Mazuva anorebeswa, uye chiratidzo chiri chose chinokundikana, chii? Naizvozvo uti kwavari, Zvanzi naIshe Jehovha: Ndichagumisa chirevo ichi, uye havachachishandisi sechirevo muna Israeri; asi uti kwavari, Mazuva ava pedyo, nokuzadzika kwechiratidzo chiri chose. Nokuti hamuchazovipozve chiratidzo chisina maturo kana uroyi hunonyengera mukati meimba yaIsraeri. Nokuti ndini Jehovha: ndichataura, uye shoko randichataura richaitika; harichazorebeswi; nokuti mumazuva enyu, imi imba inopanduka, ndichataura shoko, uye ndichariita, ndizvo zvinotaura Ishe Jehovha. Zvakarezve shoko raJehovha rikauya kwandiri, richiti, Mwanakomana womunhu, tarira, avo veimba yaIsraeri vanoti, Chiratidzo chaanoona ndechamazuva mazhinji achauya, uye anoporofita pamusoro penguva dziri kure. Naizvozvo uti kwavari, Zvanzi naIshe Jehovha: Hakuchazorebeswizve kana rimwe remashoko angu; asi shoko randataura richaitwa, ndizvo zvinotaura Ishe Jehovha. Ezekieri 12:21–28.
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
Pamhiri pemavhiri dzose dzechiporofita dziri kutenderera mukati memamwe mavhiri echiporofita munhoroondo iyoyo, pane rimwe vhiri iro Kufemerwa kwakatizivisa kuti kuvadzidzi vechiporofita vemazuva okupedzisira ndiro vhiri richasarudza magumo avo okusingaperi. Mutsara pamusoro pomutsara, vhiri iroro rinofanirawo kuva chiratidzo chakaonekwa naDhanieri chakamushandura kuti ave mumufananidzo waKristu, nokuti ndicho chiratidzo chinoratidza zvinozowira vanhu vaMwari mumazuva okupedzisira.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Ishe akandiratidza pachena kuti mufananidzo wechikara uchagadzwa nguva yenyasha isati yavharwa; nokuti ndiwo uchava muyedzo mukuru kuvanhu vaMwari, uyo magumo avo okusingaperi achasarudzwa nawo. Chimiro chenyu chakangova murwiranzombe wezvinopesana zvokuti vashoma chete ndivo vachatsauswa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Muna Zvakazarurwa 13 nyaya iyi inoratidzwa pachena; [Zvakazarurwa 13:11–17, zvakatorwa].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ichi ndicho chiyedzo icho vanhu vaMwari vanofanira kuva nacho vasati vaiswa chisimbiso. Vose vakaratidza kuvimbika kwavo kuna Mwari nokuchengeta mutemo Wake, uye nokuramba kugamuchira sabata renhema, vachamira pasi pomureza waIshe Mwari Jehovha, uye vachagamuchira chisimbiso chaMwari mupenyu. Avo vanosiya chokwadi chine mavambo ekudenga uye vachigamuchira sabata reSvondo, vachagamuchira chiratidzo chechikara.” Manuscript Releases, vhoriyamu 15, 15.
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
ການທົດສອບທີ່ຖືກລະບຸວ່າເປັນການທົດສອບແຫ່ງຮູບສັດຮ້າຍນັ້ນມີສອງດ້ານ. ມັນເປັນການທົດສອບທີ່ຮຽກຮ້ອງໃຫ້ນັກສຶກສາຄຳພະຍາກອນຮັບຮູ້ການກໍ່ຕົວຂຶ້ນຂອງຮູບສັດຮ້າຍ ຊຶ່ງແມ່ນການປະສົມປະສານລະຫວ່າງຄຣິສຕະຈັກແລະລັດໃນສະຫະລັດອາເມລິກາ ກ່ອນໜ້າກົດໝາຍວັນອາທິດ. ມັນຍັງເປັນການທົດສອບທີ່ກໍ່ໃຫ້ເກີດຂຶ້ນ ບໍ່ວ່າຈະເປັນຮູບສັດຮ້າຍ ຫຼືຮູບຂອງພຣະຄຣິດ ພາຍໃນບັນດາຜູ້ທີ່ຖືກແທນໂດຍດານີເອນ ຫຼືບັນດາຜູ້ທີ່ໄດ້ຫຼົບໜີ. ການແຍກອອກນັ້ນຕັ້ງຢູ່ເທິງວ່າ ພວກພົມມະຈັນເຫຼົ່ານັ້ນ “ເຫັນນິມິດອັນຍິ່ງໃຫຍ່ນີ້” ດັ່ງທີ່ດານີເອນໄດ້ເຫັນ ຫຼືວ່າພວກເຂົາຫຼົບໜີຈາກນິມິດນັ້ນ. ກຸນແຈສຳຄັນຂອງການເຫັນນິມິດອັນຍິ່ງໃຫຍ່ນັ້ນ ຖືກແທນໄວ້ໂດຍຄຳວ່າ “ປ້ອມປາການ.”
We will continue this study in the next article.
Tutaya na kudzidza uku muchinyorwa chinotevera.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Ngirozi ine simba yakarayira Johani yakanga isiri mumwe munhuwo zvake kunze kwaJesu Kristu. Kutsika Kwake rutsoka rworudyi pamusoro pegungwa, nerworuboshwe panyika yakaoma, zvinoratidza chikamu chaAri kuita mumagumo ehondo huru naSatani. Chinzvimbo ichi chinoratidza simba Rake guru-kuru nesimba rehutongi pamusoro penyika yose. Hondo iyi yakaramba ichiwedzera nesimba nokutsunga kubva pazera kuenda kune rimwe, uye icharamba yakadaro kusvikira pazviitiko zvokupedzisira apo mashandiro oumhizha emasimba erima achasvika pakakwirira pawo. Satani, akabatana navanhu vakaipa, achanyengera nyika yose namakereke asingagamuchiri rudo rwechokwadi. Asi ngirozi ine simba inoda kutariswa. Inodanidzira nenzwi guru. Inofanira kuratidza simba nechiremera chezwi Rayo kuna avo vakabatana naSatani kuti vapikise chokwadi.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Ngemuva kokuba lezi zulu eziyisikhombisa sezikhulume amazwi azo, kwafika umyalo kuJohane njengakuDaniyeli mayelana nencwadi encane: ‘Namathisela uphawu kulezo zinto ezakhulunywa izulu eziyisikhombisa.’ Lezi ziphathelene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo. UDaniyeli uyokuma esabelweni sakhe ekupheleni kwezinsuku. UJohane ubona incwadi encane ingenalo uphawu. Khona-ke iziprofetho zikaDaniyeli zithola indawo yazo efaneleyo emilayezweni yengelosi yokuqala, eyesibili, neyesithathu ezizonikezwa izwe. Ukuvulwa kwencwadi encane kwakuyisigijimi esiphathelene nesikhathi.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
Mabhuku a Danieri ne a Chizaruro chinhu chimwe. Rimwe uprofita, rimwe chizaruro; rimwe ibhuku rakasimbiswa chisimbiso, rimwe ibhuku rakazarurwa. Johane akanzwa zvakavanzika zvakataurwa nemabhanan’ana, asi akarairwa kuti arege kuzvinyora.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Chiedza chakatsaurwa chakapiwa Johani, icho chakataurwa mukutinhira kunomwe, chaiva kurondedzerwa kwezviitiko zvaizoitika pasi pemashoko engirozi yokutanga neyechipiri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.