The Book of Daniel - Number Three | English and Shona Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Tiri parizvino tiri kubata nezve “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu mubhuku raDhanieri. Chakavanzika kune avo vakasarudza kuvhara meso avo, asi chiripo kune vanoda kuona. Tichatanga muna Dhanieri chitsauko 8, ndima 13.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Ipapo ndakanzwa mumwe mutsvene achitaura; mumwewo mutsvene akati kumutsvene uya waitaura, Chiratidzo chinoreva chipiriso chezuva nezuva, nokudarika kunoparadza, chichagarira kusvikira riniko, zvokuti zvose zviri zviviri, nzvimbo tsvene nehondo, zvipiwe kuti zvitsikwe netsoka? Danieri 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Ndima rinotanga neshoko rokuti “ipapo,” uye riri kuita mutsauko pakati pechiratidzo chenhoroondo yeuprofita chakanga chichangobva kuonekwa naDanieri mundima gumi dzapfuura. Ndima yokutanga neyechipiri dzechitsauko dzinoratidza gore rakagamuchirwa naDanieri chiratidzo ichi, uyewo kuti akachigamuchira ari parwizi rweUlai. Kubva pandima yechitatu kusvikira pandima yegumi nembiri, iye “anoona” chiratidzo chenhoroondo yeuprofita. “Ipapo” iye “anonzwa” nhaurirano yokudenga ine mubvunzo nemhinduro. Mundima yegumi neshanu, anotanga kutsvaka kuti chiratidzo chenhoroondo yeuprofita chaakanga achangobva “kuona” chaimirirei. Zvinokosha zvikuru kuziva mutsauko uri pakati pechiratidzo “chakaonekwa” naDanieri mundima dzechitatu kusvikira padzegumi nembiri, nenhaurirano yokudenga ya“akanzwa”—nokuti izvi zviviri zviratidzo zvakasiyana.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Asi akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Mateo 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Mubvunzo uri mundima yegumi nenhatu unoti, “Chiratidzo chichagara kusvikira riniko?” uye shoko rakashandurwa richinzi “chiratidzo” ishoko rechiHebheru rakasiyana neshoko rakashandurwa richinzi “chiratidzo” mundima yegumi nenhanhatu.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Ndzi twile rito ra munhu exikarhi ka swibye swa Ulai, leri huwelelaka, ri ku: Gabriele, endla leswaku munhu loyi a twisisa xivono lexi. Daniele 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Nga uhumushi wa maneno mawili tofauti ya Kiebrania kwa neno la Kiingereza “vision,” zile “nyakati saba” za Mambo ya Walawi ishirini na sita zikawa “zimefichwa waziwazi.” Wanafunzi wa Biblia wanaoridhika kwa kupapura tu juu juu huchukulia maneno haya mawili tofauti ya Kiebrania kuwa neno lilelile, lakini hufanya hivyo kwa hatari yao wenyewe.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“පිටත තලය පමණක් ස්පර්ශ කර යාමෙන් අල්ප ප්‍රයෝජනයක් පමණක් ලැබේ. එය අවබෝධ කරගැනීමට ගැඹුරු විමර්ශනයත් අවංක, වෙහෙසකාරී අධ්‍යයනයත් අවශ්‍ය වේ. වචනය තුළ මතුපිටට යටව සැඟවී ඇති අගනා ඛනිජ නාඩි මෙන් වූ සත්‍යයන් ඇත. මනුෂ්‍යයා රන් හා රිදී සඳහා කැණීම කරන අයුරුම ඒවා සඳහා කැණීම කළ විට, සැඟවුණු ධනයන් අනාවරණය වේ. සත්‍යයේ සාක්ෂිය ශුද්ධ ලියවිල්ල තුළම ඇති බව නිසැක කරගන්න. එක් ශුද්ධ ලියවිලි වචනයක් අනෙක් ශුද්ධ ලියවිලි වචන විවෘත කිරීමට යතුර වේ. දෙවියන්වහන්සේගේ ශුද්ධාත්මයාණන් විසින් ඒ ධනවත් හා සැඟවුණු අර්ථය විවෘත කරනු ලබයි, අපගේ අවබෝධයට වචනය පැහැදිලි කරමින්: ‘ඔබගේ වචනවල ප්‍රවේශය ආලෝකය දෙයි; එය සරලයන්ට අවබෝධය දෙයි.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Tinoudzwa kuti “chokwadi choga choga chine zvachinoreva” muShoko raMwari, uye kana tikasarudza kufuratira chokwadi chokuti muchitsauko chechisere mune mashoko maviri echiHebheru akasiyana anoshandurwa achinzi “chiratidzo,” tinenge tazviwisira pachedu upofu hweRaodhikia. Chirevo chekare chinoti, “hapana mapofu akapfuura vaya vasingadi kuona.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Bhayibheri rine misimboti yose inodiwa navanhu kuti vainzwisise kuti vagadzirirwe upenyu huno kana upenyu hunouya. Uye misimboti iyi inogona kunzwisiswa navose. Hakuna munhu ane mweya wokukoshesa dzidziso yarinopa angaverenga kunyange ndima imwe chete yeBhayibheri asina kuwana mairi imwe pfungwa inobatsira. Asi dzidziso inokosha zvikuru yeBhayibheri haiwanikwi nokuidzidza pano neapo kana nenzira isina kubatana. Hurongwa hwayo hukuru hwechokwadi hahuna kuiswa nenzira yokuti huonekwe nomuverengi anokurumidza kana asina hanya. Pfuma zhinji dzahwo dzakavanda zvikuru pasi pechiso, uye dzinogona kuwanikwa chete nokunzvera nesimba uye nokuramba kuchiedzwa nguva dzose. Zvokwadi zvinovaka ukuru hwose ihwohwo zvinofanira kutsvakurudzwa uye kuunganidzwa, ‘pano paduku, apo paduku.’ Isaya 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“පරික්ෂා කර සොයා එකට රැස් කළ විට, ඒවා එකිනෙකට සම්පූර්ණයෙන් ගැළපෙන බව පෙනී යනු ඇත. සෑම සුවිශේෂයකම අනෙක් සුවිශේෂයන්ට අතිරේකයක් ඇත; සෑම අනාවැකියක්ම තවත් අනාවැකියක විවරණයකි; සෑම සත්‍යයක්ම තවත් සත්‍යයක වර්ධනයකි. යුද ආර්ථික ක්‍රමයේ සංකේතමය රූප සුවිශේෂය මඟින් පැහැදිලි කරනු ලබයි. දෙවියන්වහන්සේගේ වචනයෙහි සෑම මූලධර්මයකටම තම ස්ථානය ඇත; සෑම සත්‍ය කරුණකටම තම අදාළත්වය ඇත. සම්පූර්ණ ව්‍යුහයද, එහි සැලැස්මෙන් හා ක්‍රියාත්මක කිරීමෙන්, එහි කර්තෘවරයා පිළිබඳ සාක්ෂි දරයි. අනන්තයාගේ මනස හැර වෙන කිසි මනසකට එවැනි ව්‍යුහයක් සිතාගැනීමට හෝ නිර්මාණය කිරීමට නොහැක.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Izraz “zviratidzo” unowanikwa kagumi muchitsauko chechisere chaDanieri, asi nguva idzodzo gumi dzinoumbwa namazwi maviri akasiyana echiHebheru, uye zvinorehwa namazwi iwayo hazvina kufanana. Dai aireva chinhu chimwe chete, Danieri angadai akangoshandisa rimwe chete ramazwi iwayo panguva imwe neimwe yenguva dzacho gumi. Danieri akanyora mazwi maviri, nokuti rimwe nerimwe ramazwi iwayo rine zvarinoreva zvakasiyana, uye rimwe rinomirira chiratidzo Danieri “chaakaona”, rimwewo chiratidzo “chaakanzwa”. Mundima yegumi nenhatu, izwi rakashandurwa richinzi “chiratidzo” ndiro châzôn, uye rinoreva “kuonekwa”, kana kuti “chiratidzo”, “hope” kana “shoko rechiporofita”. Ndinochidaidza kuti “chiratidzo chenhau yechiporofita” zvichibva patsananguro yacho uye nemashandisiro acho anoitwa naDanieri.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Mundima rokutanga, muchitsauko 8 chaDhanieri, Dhanieri anoti, “chiratidzo chakandionekera,” uye mundima 2 anotaura kaviri kuti “ndakaona muchiratidzo.” Zvino mundima 13, mubvunzo unomutswa wokuti, “chiratidzo chichagara kusvikira rinhiko?” Kushandiswa kwose ikoko ishoko rechiHebheru rokuti “châzôn.” Zvadaro mundima 15, tinosvika panguva ingangova inokosha zvikuru pakashandiswa naDhanieri shoko iroro rimwe chetero, nokuti anoti, “pandakanga ini”…“ndaona chiratidzo ndikatsvaka zvarinoreva.” Mushure mokunge Dhanieri aona chiratidzo chechâzôn, akada kunzwisisa zvaraireva. Ichi ichokwadi chine kukosha kukuru pakuvanzwa kwe“nguva nomwe” dzaRevhitiko 26 muchitsauko ichi.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Anozvawo anoshandisawo shoko rokuti **châzôn** mundima regumi nenomwe nere makumi maviri nenhanhatu. Shoko rokuti “chiratidzo” rinowanikwa kagumi muchitsauko chechisere chaDanieri, uye shoko rokuti **châzôn** rinomirira zvinomwe zvezviitiko izvozvo. Danieri anoshandisa rimwe shoko rechiHebheru rinodudzirwawo kuti “chiratidzo” kanokwana kana. Rimwe shoko rechiHebheru iroro ndi **mar’eh**, uye rinoreva kuti “kuonekwa”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

චා̂සෝන් (châzôn) යන වචනය දානියෙල් අටවන පරිච්ඡේදයේ සත් වරක් හමු වන අතර, මර්ඒහ් (mar’eh) යන වචනය හතර වරක් හමු වේ. මේ දෙක එකට ගත් කල, ඉංග්‍රීසි “vision” යන වචනය දානියෙල් අටවන පරිච්ඡේදයේ දිස්වන දස වාරය නියෝජනය කරයි. සත් සමඟ හතර එකතු කළ විට එකොළහක් වේ; මක්නිසාද දානියෙල් මර්ඒහ් යන වචනය භාවිත කළ අවස්ථා අතරින් එක් වරක් එය අර්ථ දක්වා ඇති පරිදිම පරිවර්තනය කර ඇත. එනම්, පද පහළොවේදී, දානියෙල් චා̂සෝන් නම් අනාගතවාදී ඉතිහාසයේ දර්ශනයේ “අර්ථය සොයමින් සිටිය” විට, ඔහු ඉදිරියෙහි “මනුෂ්‍යයෙකුගේ පෙනුමක් මෙන්” යමෙකු “නැගී සිටියේය.” “පෙනුම” යන වචනය මර්ඒහ් ය. එබැවින්, දානියෙල් අටවන පරිච්ඡේදයේ දානියෙල් මර්ඒහ් යන වචනය හතර වරක් භාවිත කරයි; එයින් එක් වරක් එහි මූලික අර්ථය වන “පෙනුම” යන අර්ථයට අනුව පරිවර්තනය කර ඇති අතර, අනෙක් තුන් වර එය “දර්ශනය” ලෙස පරිවර්තනය කර ඇත.

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Sihweleli kukhomba kugxeka emadvodzeni lahumusha liBhayibheli i-King James. Kodvwa kufanele kuphawulwe kutsi evesini lelishumi nakutsatfu kutholakala ligama lelentiwe lodvwa eBhayibhelini i-King James (sacrifice), lekuphefumulelwa lokusho ngekucacile kutsi, “akalihlangani nalombhalo.” Kuphindze futsi kuphawulwe ngulokuphefumulelwa kutsi leligama lelentiwe “lengetwe yikuhlakanipha kwebantfu.” Kuleso sahluko lesifanako, emagama lamabili eSiHebheru lehlukene ahunyushwe omabili ngeligama linye lesiNgisi. Sizatfu lesenta kutsi kubaluleke kakhulu kubona umehluko emkhatsini walamagama lamabili sibaluleke kakhulu impela.

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, ini Dhanieri, pandakanga ndaona chiratidzo ichi, ndichitsvaka zvarinoreva, tarirai, pakamira pamberi pangu mumwe aiva nechimiro chomunhu. Ndikanzwa inzwi romunhu richibva pakati pemahombekombe eUrai, richidana richiti, Gabhirieri, tsanangurira munhu uyu chiratidzo ichi, kuti achinzwisise. Dhanieri 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

ជានេះកាលដែលដានីយ៉ែល «ស្វែងរកន័យ» នៃ «និមិត្ត châzôn» ដែលគាត់ទើបតែ «បានឃើញ» ព្រះគ្រីស្ទទ្រង់ជម្រាបកាព្រីយែលឲ្យ «ធ្វើឲ្យ» ដានីយ៉ែលយល់អំពី «និមិត្ត mar’eh» ដែលគាត់ទើបតែ «បានឮ»។ ដានីយ៉ែលចង់យល់អំពីនិមិត្តនៃប្រវត្តិសាស្ត្រព្យាករណ៍ ប៉ុន្តែព្រះគ្រីស្ទ ដែលនៅខទីដប់បីត្រូវបានកំណត់អត្តសញ្ញាណថាជា Palmoni (បរិសុទ្ធនោះដែលបាននិយាយ) ទ្រង់បានបង្គាប់កាព្រីយែលឲ្យធ្វើឲ្យដានីយ៉ែលយល់អំពី «និមិត្ត mar’eh» មិនមែន «និមិត្ត châzôn» ទេ។ នៅខទីដប់ប្រាំ និងដប់ប្រាំមួយ គោលបំណងដែលបានបញ្ជាក់សម្រាប់កាព្រីយែលគឺថា គាត់ត្រូវធ្វើឲ្យដានីយ៉ែលយល់អំពី «និមិត្ត mar’eh» ដែលជាពាក្យបកប្រែថា «និមិត្ត» មានន័យថា «រូបរាង» មិនមែននិមិត្តនៃប្រវត្តិសាស្ត្រព្យាករណ៍ដែលដានីយ៉ែលចង់យល់នោះទេ។ បើគ្មានការទទួលស្គាល់ភារកិច្ចដែលបានប្រគល់ឲ្យកាព្រីយែលទេ «ប្រាំពីរដង» នៃលេវីវិន័យ ជំពូកម្ភៃប្រាំមួយ នឹងត្រូវលាក់បាំងទាំងដែលស្ថិតនៅចំពោះមុខយ៉ាងច្បាស់។

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Mundima makumi maviri nenhanhatu, mashoko ose ari maviri echiHebheru anoshandurwa kuti “chiratidzo” anowanikwa mundima imwe cheteyo, uye ndima iyoyo inova imwe yemikiyi mikuru yokuzarura chokwadi cheuchapupu hwaDhanieri pamusoro pe“nguva nomwe.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Uye chiono chamadekwana nechamangwanani, icho chataurwa, ndechechokwadi; naizvozvo chisimbise chiono, nokuti chichava chamazuva mazhinji. Danieri 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

मु वचन छब्बीस में “साँझ आ बिहानहरूको दर्शन” मर’एह दर्शन हो, जसको अर्थ “रूप” वा “देखावट” हो; तर जुन दर्शनलाई “बन्द गरेर राखिनु” थियो, त्यो भविष्यवाणीसम्बन्धी इतिहासको खा̂जो̂न दर्शन हो। “साँझ आ बिहानहरू” भन्ने अभिव्यक्तिले यी दुई दर्शनबीचको भिन्नतालाई अलग पारेर चिनाउँछ। यसले बाइबलको निर्माणमा मानवीय पक्षको अर्को दृष्टान्तद्वारा त्यसो गर्छ। त्यो मानवीय पक्षमा बाइबलका वचनहरू अभिलेख गर्ने अगमवक्ताहरू मात्र होइन, बाइबललाई अनुवाद गर्नेहरू पनि समावेश थिए। ख्रीष्टझैँ बाइबलले पनि दैवीत्व र मानवत्वको संयोजनलाई प्रतिनिधित्व गर्छ। त्यो मानवत्व इतिहासभरि, आदमले पाप गरेपछि आरम्भ भई, बाइबललाई अभिलेख गर्ने र अनुवाद गर्नेहरू हुँदै तलसम्म प्रवाहित भयो। ख्रीष्ट र बाइबल दुवै परमेश्वरको वचन हुन्, र परमेश्वरको वचन शुद्ध छ, किनकि यस संयोजनको दैवीत्वले शरीरमा रहेका कुनै पनि सीमिततामाथि सधैँ प्रभुत्व जमायो।

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Pauro, muranda waJesu Kristu, akadanwa kuti ave muapostora, akatsaurirwa evhangeri yaMwari, (yaakanga avimbisa kare kubudikidza navaporofita vake mumagwaro matsvene,) pamusoro poMwanakomana wake, Jesu Kristu Ishe wedu, akabva kumbeu yaDhavhidhi panyama. VaRoma 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Imvugo ngo “nimugoroba na mu gitondo” iboneka kenshi mu Ijambo ry’Imana, kandi buri gihe ihindurwa ngo “nimugoroba na mu gitondo,” nk’uko iri mu murongo wa makumyabiri na gatandatu, kandi nk’uko ihindurwa kenshi cyane mu nkuru y’irema yo mu Itangiriro, aho havugwa kenshi ngo, “maze habaho umugoroba, habaho n’igitondo….” Kandi koko, kandi buri kuri kwose gufite icyo gusobanuye (kandi uku kuri ni ngombwa kugira ngo kumenyekane), ahantu honyine muri Bibiliya imvugo ngo “nimugoroba na mu gitondo” idahindurwa ngo “nimugoroba na mu gitondo” (nk’uko biri mu murongo wa makumyabiri na gatandatu), ni mu murongo wa cumi na kane wa Daniyeli umunani. Aho, kandi aho honyine mu Ijambo ry’Imana, interuro ngo “nimugoroba na mu gitondo” ihindurwa gusa ngo “iminsi.”

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Akati kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieri 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Pava namavhesi gumi nezviviri gare gare, muchitsauko chimwe chetecho chaDhanieri, chirevo chechiHebheru chinoti “manheru namangwanani” chinoshandurwa sezvachinogara chichidaro; asi mundima iri iyo mbiru huru nenheyo yeAdventism, chirevo ichocho chinongoshandurwa kuti “mazuva.” Isimba ripi rakaita kuti vashanduri veBhaibheri raKing James vaite kupesana kwakajeka kwakadaro? Vakanga vashandura chirevo ichocho mundima yemakumi maviri nenhanhatu vachiwirirana nekushandiswa kwacho kwose kumwe kuri mune dzimwe nzvimbo dzese dzeBhaibheri. Asi pava namavhesi gumi nezviviri pamberi pendima yemakumi maviri nenhanhatu, mundima yegumi nenhatu, hunhu hwavo hwevanhu hwakaisa mutsauko wakatsaurika pamusoro pemhinduro yomubvunzo wendima yegumi nenhatu. Uye mubvunzo wendima yegumi nenhatu wakanga uchisanganisira shoko rimwe chete rokuti (chibayiro), iro rakanga risingafaniri kuwedzerwa muBhaibheri. Mwari aida kuti ndima yegumi neina ibude pachena nenzira yakadzama zvikuru uye yakasiyana. Nokuita saizvozvo, akaratidzawo izvo Gabrieri akarairwa kuti aite kuti Dhanieri anzwisise.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Muchitsauko chechigumi nechitanhatu, Jesu akaraira Gabrieri kuti aite kuti Danieri anzwisise chiratidzo chemar’eh, kunyange hazvo Danieri akanga achitsvaka kunzwisisa chiratidzo chechâzôn chenhau yechiprofita. Ndima yechimakumi maviri nenhanhatu inoti “chiratidzo chamadekwana namangwanani chakataurwa” chaiva “chechokwadi.” Chiratidzo chechâzôn chakanga chiri “kuona” kwechiprofita, asi chiratidzo chemar’eh “chakataurwa,” nokuti chakanga chataurwa nemashoko. Chakanga chataurwa mundima yegumi nechina apo Palmoni akati “kusvikira kuzviuru zviviri namazana matatu zvamadekwana namangwanani; ipapo nzvimbo tsvene ichanatswa.” Ndima yechimakumi maviri nenhanhatu inoshandisa chirevo chokuti “madekwana namangwanani,” apo ichichizivisa sechiratidzo chakanga “chataurwa,” kuti iratidze musiyano uripo pakati pezviratidzo zviviri zviri muna Danieri chitsauko 8. Chiratidzo chenhau yechiprofita icho Danieri “akaona,” uye icho Danieri aishuva kunzwisisa, chakanga chakasiyana nechiratidzo “chakataurwa” icho Danieri “akanzwa.” Chinonyanya kukosha ndechekuti, chiratidzo icho Danieri “akanzwa” ndicho chiratidzo icho Gabrieri aifanira kupa Danieri kunzwisisa kwacho.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Vanhu vakapinda mukusikwa kweBhaibheri Dzvene vakanyora shoko rokuti “chiratidzo” kagumi muchitsauko chechisere chaDhanieri, uye pakuita saizvozvo vakavanza mutsauko uripo pakati pechiratidzo “chakaonekwa” nechimwe chiratidzo “chakanzwikwa”. Nokudaro, vakafukidza kusimbisa kunoratidza kuti chinangwa chaKristu chaiva chokuti Dhanieri anzwisise chiratidzo chaakanga “anzwa”, kupfuura kunzwisisa chiratidzo chaakanga “aona”. Zvino tava kugona kufunga zvaanoita Gabhurieri kuti azadzikise basa raakapiwa.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Saka akaswedera pandakanga ndimire; uye wakati achiswedera, ndakatya, ndikawira pasi nechiso changu. Asi akati kwandiri, Nzwisisa, iwe mwanakomana womunhu; nokuti chiratidzo ndechenguva yokuguma. Zvino wakati achitaura neni, ndakabatwa nehope huru, nechiso changu chakatarisa pasi; asi akandibata, akandimisa ndakatwasuka. Akati, Tarira, ndichakuzivisa zvichavapo pakuguma kwokutsamwa; nokuti pakasvika nguva yakatarwa, kuguma kuchavapo. Danieli 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gabriele zvino anotanga basa rake rokuita kuti Dhanieri anzwisise chiratidzo chezviuru zviviri nezana matatu zvemanheru nemangwanani, icho chiri chechokwadi. Kutanga anomuzivisa kuti chiratidzo chenhoroondo yechiporofita, chiratidzo chechâzôn, chaizova “panguva yokuguma.” Zvino, Dhanieri achiri muhope yechiporofita, Gabriele akabata Dhanieri akamumisa akatwasuka. Anomuzivisa achiti, “Ndichakuzivisa.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

ඒකයි පල්මෝනි (ක්‍රිස්තුස්) ගබ්‍රියෙල්ට කරන්ට කියා තිබුණේ, “සන්ධ්‍යා හා ප්‍රභාතයන්ගේ mar’eh දර්ශනය මේ මනුෂ්‍යයාට තේරුම් කරව” යැයි පවසන විටය. ගබ්‍රියෙල් පවසන්නේ දානියෙල්ට “උදහසේ අවසාන කාලයේ සිදුවන දේ දැනගන්නට” තමන් කරවන බවය. එහි ඇත! එහිම තිබෙන්නේ ලෙවී කථාව විසිහයේ “සත් වර” ය! ගබ්‍රියෙල් අනාගතවක්තෘවරුන්ට නැවත නැවතත් තම සාක්ෂිවලින් පෙන්වා දී, ඔවුන්ගේ ලේඛනවල භාවිත කිරීමට මඟ පෙන්වා තිබූ එම අනාගතවාක්‍යමය ක්‍රමවේදය මඟින්ම එය සැඟවී ඇත! එම ක්‍රමවේදය නම් “පේළිය මත පේළිය, මෙහි ටිකක් හා එහි ටිකක්” යන්නයි.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Mubhuku rinonzi “Thoughts on Daniel and the Revelation”, rakanyorwa naUriah Smith (rinofanira kuzivikanwa nevaAdventist vose, uye kunyange nevavakidzani vavo), Smith anotsinhira pamusoro pendima gumi nenomwe kusvika gumi nepfumbamwe dzechitsauko chechisere chaDanieri:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“គាត់បានចូលទៅកាន់ការបកស្រាយនិមិត្ត ដោយសេចក្ដីថ្លែងទូទៅមួយថា នៅពេលកំណត់ ទីបញ្ចប់នឹងមកដល់ ហើយថា គាត់នឹងឲ្យគាត់ដឹងនូវអ្វីដែលនឹងកើតមាននៅចុងក្រោយបំផុតនៃសេចក្ដីព្រះពិរោធ។ សេចក្ដីព្រះពិរោធនេះ ត្រូវយល់ថាគ្របដណ្ដប់លើរយៈពេលមួយ។ តើជាពេលណា? ព្រះជាម្ចាស់បានមានព្រះបន្ទូលប្រាប់រាស្ត្រអ៊ីស្រាអែលរបស់ទ្រង់ថា ទ្រង់នឹងចាក់ទម្លាក់សេចក្ដីព្រះពិរោធរបស់ទ្រង់មកលើពួកគេ ដោយព្រោះអំពើទុច្ចរិតរបស់ពួកគេ; ហើយដូច្នេះ ទ្រង់បានប្រទានសេចក្ដីណែនាំទាក់ទងនឹង ‘មេដឹកនាំអាក្រក់ដ៏មិនបរិសុទ្ធនៃអ៊ីស្រាអែល’ ថា៖ ‘ចូរដកមួកមហិមាចេញ ហើយដោះមកុដចេញ.... យើងនឹងបំផ្លាញ បំផ្លាញ បំផ្លាញវា: ហើយវានឹងលែងមានទៀត រហូតដល់ព្រះអង្គដែលមានសិទ្ធិត្រឹមត្រូវមកដល់; ហើយយើងនឹងប្រគល់វាដល់ព្រះអង្គនោះ។’ អេសេគាល 21:25–27, 31.”

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Huno ndi nthawi ya mkwiyo wa Mulungu motsutsana ndi anthu ake a pangano; nthawi imene malo opatulika ndi gulu lankhondo zidzaponderezedwa pansi. Chisoti chaufumu chinachotsedwa, ndipo korona anauvula, pamene Israeli anagonjetsedwa ndi ufumu wa Babulo. Chinagwetsedwanso ndi Amedi ndi Aperisi, chinagwetsedwanso ndi Agiriki, chinagwetsedwanso ndi Aroma, mogwirizana ndi kubwerezedwa katatu kwa mawuwo ndi mneneri. Pamenepo Ayuda, atakana Khristu, posakhalitsa anamwazikana padziko lonse lapansi; ndipo Israeli wauzimu walowa m’malo mwa mbeu yeniyeni; koma ali pansi pa mphamvu za padziko lapansi, ndipo adzakhala choncho kufikira mpando wachifumu wa Davide udzakhazikitsidwanso,—kufikira Iye amene ndiye wolowa wake mwalamulo, Mesiya, Kalonga wa mtendere, adzafika, ndipo pamenepo udzapatsidwa kwa iye. Pamenepo mkwiyowo udzakhala utatha. Chimene chidzachitika pa mapeto omalizira a nthawi imeneyi, mngelo tsopano ayenera kuchidziwitsa Danieli.” Uriah Smith, Danieli ndi Chivumbulutso, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“அருவருப்பு” என்று ஸ்மித் குறிப்பிட்டிருக்கும் காலம், கிமு 677-இல் மனாசே அசீரியரால் பாபிலோனுக்குக் கொண்டு செல்லப்பட்டபோது ஆரம்பமானது. துரதிருஷ்டவசமாக, ஸ்மித் கிமு 586-இல் செதேக்கியாவின் பதனத்தை எடுத்துக்கொண்டு, அதையே பத்தொன்பதாம் வசனத்தில் உள்ள “அருவருப்பின்” காலப்பகுதியின் தொடக்கமாக நிர்ணயிக்கிறார். “அருவருப்பின் கடைசி முடிவு” என்று அந்த வசனம் கூறுவதன் பொருள் என்ன என்பதை ஸ்மித் முற்றிலும் அணுகுவதில்லை. அவர் அதை வெறுமனே “அருவருப்பு” என்று மட்டுமே கருதுகிறார்; ஆனால் “அருவருப்பின் கடைசி முடிவு” ஒன்று இருக்குமானால், இலக்கணமும் தர்க்கமும் குறைந்தபட்சம் “அருவருப்பின் முதல் முடிவு” ஒன்றும் இருக்க வேண்டும் என்று வேண்டிக்கேட்கின்றன. சிறைப்பிடிப்பின் எழுபது ஆண்டுகள் கிமு 606-இல் யெகோயாக்கீமுக்கு எதிராக நெபுகாத்நேச்சார் மேற்கொண்ட முதல் தாக்குதலுடன் தொடங்கின என்பதை ஸ்மித் அறிந்திருந்தார்; ஆனாலும், அருவருப்பின் காலப்பகுதியின் தொடக்கம் நெபுகாத்நேச்சாரின் மூன்றாவது தாக்குதலிலிருந்தே என அவர் தீர்மானித்தார்; அந்தத் தாக்குதல் யூதாவின் கடைசி ராஜாவாகிய செதேக்கியாவுக்கு எதிராக நடத்தப்பட்டது.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Nakuba tine nhoroondo yakadzama zvikuru pamusoro peupenyu hwake hwekutanga kupfuura zvakanyorwa pamusoro peupenyu hwomumwe muporofita upi noupi, asi kuberekwa kwake norudzi rwake zvakasiirwa murima rakazara, kunze kwokuti akanga ari wedzinza roumambo, zvichida weimba yaDavidi, yakanga panguva iyoyo yawanda zvikuru. Anotanga kuonekwa somumwe wavatapwa vakakudzwa vaJudha, mugore rokutanga raNebhukadhinezari, mambo weBhabhironi, pakutanga kwoutapwa hwamakore makumi manomwe, BC 606. Jeremia naHabhakuki vakanga vachiri kutaura zviporofita zvavo. Ezekieri akatanga nokukurumidza pashure paizvozvo, uye chinguva chiduku chakatevera, Obhadhia; asi vose ava vakapedza basa ravo makore mazhinji kuguma kusati kwasvika kwoupenyu hurefu uye hunobwinya hwaDanieri. Vaporofita vatatu chete ndivo vakamutevera, Hagai naZekaria, avo vakaita basa rouporofita kwenguva pfupi panguva imwe cheteyo, BC 520–518, naMaraki, wokupedzisira wavaporofita veTestamende Yekare, uyo akabudirira kwenguva duku munenge muna BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith akanyatsoziva “kutsamwa” kwendima yegumi nepfumbamwe senguva yakati. Akanyatsozivawo nguva iyoyo sekutsikwa-tsikwa kwenzvimbo tsvene neuto, zvichiwirirana naDanieri chitsauko 8 ndima 13, uye akanyatsoziva magumo enguva iyoyo saGumiguru 22, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith akanga akarurama muchidimbu, asi akapotsa chokwadi nokuita izvo zvaiva chimiro chaizivikanwa chemashandisirwo ake ouprofita. Akabvumira nhoroondo kuti itungamirire kududzirwa kwake kweshoko rouprofita, panzvimbo pokubvumira shoko rouprofita kuti ritungamirire kunzwisisa kwake kwenhoroondo. Kana tikabvumira Bhaibheri kutsanangura nhoroondo youprofita, ipapo tinenge tava neruzivo rwakarurama rwokuti tiswedere kunhoroondo.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Bhayibheri rinodzidzisa kuti munhu anokundwa naani, iye muranda waizvozvo.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Apo iwo vachivavimbisa rusununguko, ivo pachavo varanda vokuora; nokuti uyo munhu anokundwa naye, ndiye waanoiswawo muuranda hwake. 2 Petro 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manase akatorwa akaiswa muutapwa kuBhabhironi muna 677 BC. Ndipo pakakundwa Judha uye pakaunzwa muuranda. Iyi ndiyo nzvimbo yokutangira inomiririrwa pamachati ose ari maviri a1843 nea1850, ayo Sister White anotsigira seanorurama. Smith anotanga kutsikwa-tsikwa kunotaurwa muna Danieri chitsauko 8, ndima 13, naZedhekia, mambo wokupedzisira waJudha. Zedhekia ndiye akava mugumo wokutonga kwaienderera mberi, kwete kutanga kwako. Sister White anozivisa kuti kutapwa kwaManase kuBhabhironi kwaiva “earnest” yezvaizouya. “Earnest” imari yokutanga inopiwa pakutenga, uye inoratidza kutanga kwokutenga kunozoteverwa nemimwe mipiro.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

“Na uaminifu manabii waliendelea na maonyo yao na mausia yao; bila woga walinena na Manase na watu wake; lakini jumbe zile zilidharauliwa; Yuda aliyerudi nyuma hakuweza kutii. Kama hakikisho la yale ambayo yangewapata watu hao iwapo wangeendelea bila kutubu, Bwana alimruhusu mfalme wao akamatwe na kikosi cha askari wa Ashuru, ambao ‘walimfunga kwa pingu, wakamchukua mpaka Babeli,’ mji mkuu wao wa muda. Mateso haya yalimrudisha mfalme katika fahamu zake; ‘akamwomba BWANA, Mungu wake, akajinyenyekeza sana mbele za Mungu wa baba zake, akamwomba; naye akakubali kuombwa kwake, akasikia dua yake, akamrudisha tena Yerusalemu katika ufalme wake. Ndipo Manase akajua ya kuwa BWANA ndiye Mungu.’ 2 Mambo ya Nyakati 33:11–13. Lakini toba hii, ijapokuwa ilikuwa ya ajabu, ilikuja kuchelewa mno kuokoa ufalme usiharibiwe na uvutano wa upotovu wa miaka mingi ya desturi za ibada ya sanamu. Wengi walikuwa wamejikwaa na kuanguka, wasiinuke tena kamwe.” Prophets and Kings, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manasseh anoratidza “muripo wokutanga” wakatanga “kutukwa” kwe“nguva nomwe,” uko kwakanga kuri “hasha dzokupedzisira,” nokuti “hasha dzokutanga” dzakanga dzatotanga kare apo umambo hwokumusoro hwakatapwa mugore ra723 BC. Ipapo pakukundwa kwaJehoiakimi, Danieri paakatakurwa kuenda muutapwa, makore makumi manomwe okutapwa akataurwa naJeremia akatanga mugore ra606 BC. Madzimambo maviri pashure paJehoiakimi, Jerusarema rakaparadzwa, uye mambo wokupedzisira weJudha, Zedhekia, akaona vanakomana vake vachiurayiwa pamberi pake; ipapo maziso ake akabviswa, akazotakurwa ari nhapwa kuenda Bhabhironi.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith akaisa hukumu yote inayoendelea kwa Zedekia na akatumia hukumu ya Zedekia kuwa andiko la uthibitisho wa dhana yake. Hukumu ya Zedekia, aliyekuwa “mkuu mwovu na asiye mtakatifu,” ilionyesha kwamba taji ya Yuda ilipaswa kuondolewa mpaka Kristo aje kusimamisha ufalme. Smith alisema, “wako chini ya mamlaka za kidunia, nao watakuwa hivyo hata kiti cha enzi cha Daudi kitakaposimamishwa tena,—mpaka Yeye aliye mrithi wake halali, Masihi, Mfalme wa amani, atakapokuja, ndipo kitakapotolewa kwake.” Tarehe 22 Oktoba 1844, katika utimizo wa Danieli sura ya saba, aya ya kumi na tatu na ya kumi na nne, Kristo, akiwakilishwa kama Mwana wa Adamu, alikuja mbele ya Baba ili apokee ufalme.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

“Ndakaona pane zvandakaratidzwa usiku, uye tarirai, kwakauya mumwe akanga akafanana noMwanakomana womunhu namakore okudenga; akasvika kuna Wakare Pamazuva, vakamuuyisa pedyo pamberi pake. Akapiwa ushe, nokubwinya, noushe hwoumambo, kuti vanhu vose, nendudzi, nendimi, vamushumire; ushe hwake ushe husingaperi, husingatongopfuuri, noumambo hwake ndihwo husingazoparadzwi.” Danieri 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

UMhlophe uqinisekisa ukuthi uDaniyeli isahluko sesikhombisa, namavesi alishumi nantathu nelishumi nane, agcwaliseka ngomhlaka 22 Okthoba 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ukufika kukaKristu njengomPrista wethu oMkhulu endaweni eNgcwele kangcwele, ngenjongo yokuhlanjululwa kwengcwele, okuboniswe kuDaniyeli 8:14; ukufika kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwe kuDaniyeli 7:13; kanye nokufika kweNkosi ethempelini laYo, okwaprofethwa nguMalaki, kuyizincazelo zesenzakalo esisodwa; futhi lokhu kufanekiselwa futhi ukufika komkhwenyana emshadweni, njengoba kuchazwe nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith haana kutarira chinhu chikuru che“kuguma kwokupedzisira kwokutsamwa.” Akadzivisa nheyo yeBhaibheri inoratidza kuti Judha yakakurirwa panguva yaManase, uye kuti hutapwa hwakatanga madzimambo maviri Zedhekia asati avapo, hwairatidzawo kuti Judha yakanga yatova pasi peBabhironi, Zedhekia asati asvika pamugumo wake. Kunyange aine kusiiwa uku kuri pachena, achakadaro akati, “heino nguva yokutsamwa kwaMwari pamusoro pevanhu vake vesungano; nguva iyo nzvimbo tsvene nehondo zvichatsikwa pasi petsoka.” Naizvozvo, anobatanidza zvakananga “nguva yokutsamwa kwaMwari” naDanieri chitsauko 8, nemubvunzo wendima 13 wokuti “kusvikira riniko.” Mhinduro iri mundima 14, yakanga iri kusvikira Gumiguru 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Ukumwazikana kuuranda hweBhabhironi kwaive nhoroondo yakafambira mberi yakatanga muna 677 BC, ikaenderera mberi kusvikira muna 1844. Nguva iyoyo inoenzana nemakore zviuru zviviri nemazana mashanu nemakumi maviri, ayo zviri pachena kuti ndiwo “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Kuguma kwenguva iyoyo musi wa22 Gumiguru 1844 kwakapa Danieri chapupu chechipiri ku“chiratidzo chemar’eh” chemazana maviri namakumi matatu emanheru nemangwanani.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Gabheriyeli akaudzwa kuti Danieri anzwisise chiratidzo ichocho, uye zvakaitwa naGabheriyeli kwaiva kupa chapupu chechipiri chezuva rekuguma ra22 Gumiguru, 1844. Haana kungopa chete chapupu chechipiri chinosimbisa zuva rekuzadzika kwezviporofita zviviri zvenguva, asiwo, sezvakanyatsoratidzwa naSmith, nguva yakanga yakabatana nechapupu chechipiri cha1844 yakanga yatombozivikanwa mundima yegumi nenhatu senguva iyo nzvimbo tsvene neuto zvaizotsikwa netsoka. Mubvunzo uri mundima yegumi nenhatu ndewokuti, “Chiratidzo chinoreva chibayiro chezuva nezuva, nokudarika kunoparadza, chinotora nguva yakareba zvakadini, kuti zvose zviri zviviri, nzvimbo tsvene neuto, zvitsikwe netsoka?” Nguva iyoyo ndiyo yaiva “nguva nomwe” yaRevhitiko makumi maviri nenhanhatu.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Izvo Smith asina kuona, kana kuti yaakanzvenga kuzivisa pachena, ndeyokuti “kutsamwa” kuri mundima yegumi nepfumbamwe kwaiva “magumo okupedzisira” okutsamwa ikoko. Kana paine “kupedzisira,” zvino panofanirawo kuva ne “kutanga,” uye Danieri anoratidza nguva yakaguma “kutsamwa kwokutanga,” muchitsauko chegumi nerimwe. Ari kurondedzera hupapa hwaitonga munguva dzeRima, uye anotaura kuti hupapa hwaizobudirira kusvikira kutsamwa kwazadzikiswa, kana kuti kwaguma.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Mambo achaita sezvaanoda mambo uyu; achazvikudza, achazvisimudzira pamusoro pamwari wose, uye achataura zvinhu zvinoshamisa achipikisa Mwari wavamwari; uye achabudirira kusvikira kutsamwa kwapera; nokuti chakatarwa chichaitwa. Danieri 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Vhesi ya makhumi mararu na nthihi i pfumbeleka hi ndlela yo anama tanihi vhesi leyi mupostola Paulo a yi vulavuleke hi marito man’wana eka papila rakwe ra vumbirhi leri yaka eka Vatesalonika.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Musarega kuti munhu upi noupi akunyengedzei nenzira ipi zvayo; nokuti zuva iro haringasviki, kunze kwokuti kutanga kuuya kutsauka, uye munhu wechivi azarurwe, mwanakomana wokurasika; iye anopikisa, nokuzvikudza achizvikwidziridza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye saMwari anogara mutembere yaMwari, achizviratidza kuti ndiye Mwari. 2 VaTesaronika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

«අපරාධයේ මිනිසා» වනද, «විනාශයේ පුත්‍රයා» වනද, «දෙවියන් ලෙස හැඳින්වෙන සියල්ලට හෝ නමස්කාර කරනු ලබන සියල්ලට විරුද්ධව සිටිමින් තමන්ම ඒ සියල්ලට වඩා උසස් කරගන්නා» පාවුල්ගේ ඒ තැනැත්තා, «තම කැමැත්ත පරිදි ක්‍රියා කරන, තමන්ම උසස් කරගෙන සෑම දෙවියෙකුටම වඩා තමන් මහත් කරගන්නා» «රජු» ද වේ. මේ දෙපද දෙකම රෝමයේ පාප්වරයා ගැන සඳහන් කරයි. දානියෙල් ලියා ඇත්තේ, «කෝපය සම්පූර්ණ වන තුරු» පාප්වරයා සාර්ථක වන බවය; එහි අර්ථය වන්නේ ඉදිරියට තල්ලු කරගෙන යාමයි. තිස් හයවන පදයේ «කෝපය» «නිර්ණය කර තිබූ» එකක් විය. «නිර්ණය කර තිබූ» යන වචනයේ අර්ථය «තුවාල කිරීම» යන්නයි.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Upapa ulipata “jeraha lake la mauti” mwaka 1798, na wakati huo “ghadhabu ya kwanza” ilikamilishwa au kukomeshwa. Neno “kukamilisha” humaanisha kuhitimisha au kukoma. Mwisho wa “ghadhabu” katika sura ya nane, na aya ya kumi na tisa, ulitambulisha mwisho wa kipindi ambacho patakatifu na jeshi vilipaswa kukanyagwa chini. Kipindi hicho kiliishia mwaka 1844, lakini “ghadhabu” ya “kwanza” iliishia mwaka 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“last indignation” yakaguma muna 1844, makore zviuru zviviri nemazana mashanu namakumi maviri mushure mokunge mambo Manase atakurwa kuenda kuBhabhironi navaAsiriya muna 677 BC. “First” indignation yakaguma muna 1798, makore zviuru zviviri nemazana mashanu namakumi maviri mushure mokunge umambo hwokumusoro hwaIsraeri hwaendeswa muuranda navaAsiriya muna 723 BC.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Pali zambiri zoti tinene zokhudza “nthawi zisanu ndi ziwiri” zobisika m’buku la Danieli, ndipo tidzazifotokoza m’nkhani yathu yotsatira.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Uye kumutumwa wekereke yavaRaodhikia nyora uchiti: Izvi ndizvo zvinotaura Ameni, Chapupu chakatendeka nechechokwadi, kutanga kwezvisikwa zvaMwari; Ndinoziva mabasa ako, kuti hausi kutonhora kana kupisa: ndinoshuva kuti dai waitonhora kana kupisa. Naizvozvo, nokuti unodziya-dziya, uye hausi kutonhora kana kupisa, ndichakurutsa ubve mumuromo Mangu. Nokuti unoti, Ndiri mupfumi, uye ndawedzerwa fuma, uye handishayi chinhu; asi hauzivi kuti uri anosuruvarisa, nenhamo, uye murombo, nebofu, uye usina kupfeka.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Ishebuja hapa kinatshowa kuti ujumbe unapaswa kubebwa kwa watu Wake na wahudumu aliowaita kuwaonya watu si ujumbe wa amani na usalama. Si wa kinadharia tu, bali wa vitendo katika kila jambo. Watu wa Mungu wanaonyeshwa katika ujumbe kwa Walaodikia kuwa katika hali ya usalama wa kimwili. Wametulia, wakijiamini kwamba wako katika hali ya juu ya mafanikio ya kiroho. ‘Kwa kuwa wasema, Mimi ni tajiri, nimeongezeka kwa mali, wala sina haja ya kitu; nawe hujui ya kuwa wewe ni mnyonge, na mwenye mashaka, na maskini, na kipofu, na uchi.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Ni udanganyifu gani mkubwa zaidi unaweza kuzikumba akili za wanadamu kuliko kuwa na uhakika kwamba wako sahihi wakati wamekosea kabisa! Ujumbe wa Shahidi wa Kweli huwakuta watu wa Mungu wakiwa katika udanganyifu wa kusikitisha, ingawa ni waaminifu katika udanganyifu huo. Hawajui kwamba hali yao ni ya kusikitisha mno machoni pa Mungu. Wakati wale wanaoelekezewa ujumbe huu wakijisifu kwamba wako katika hali ya juu ya kiroho, ujumbe wa Shahidi wa Kweli huivunja hali yao ya kujiona salama kwa tangazo la kushitua la hali yao halisi ya upofu wa kiroho, umaskini, na unyonge. Ushuhuda huo, ulio mkali na wenye ukali wa kukata, hauwezi kuwa kosa, kwa maana ni Shahidi wa Kweli asemaye, na ushuhuda Wake lazima uwe sahihi.” Testimonies, volume 3, 252.