The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
“Mazuva ose” mubhuku raDanieri akazivikanwa naWilliam Miller sechiratidzo cheRoma yechihedheni kana kuti chihedheni, asi mumazuva okupedzisira chiratidzo chokurambwa kwezvokwadi dzakavamba dzaWilliam Miller. Chinoreva kuguma kwokupanduka kwakatanga muna 1863, nokurambwa kwokunzwisisa kwaMiller pamusoro pe“nguva nomwe” dzaMosesi dzaRevhitiko makumi maviri nenhanhatu. Apo chiAdventist chakaramba kuzivikanwa kwakarurama kwe“mazuva ose” sechinoreva chihedheni, vakashandura chiratidzo chaSatani vakachiita chiratidzo chaKristu. Isaya anoratidza kuti basa iri raiva rokupidigurira zvinhu pasi kumusoro. Kurambwa kwe“mazuva ose” kwakaiswa pachimiro muma1930s (chizvarwa chechitatu chechiAdventist), asi kwakanga kwatova nharo kubvira muna 1901 (chizvarwa chechipiri chechiAdventist). Sezvazvakaita kuna Israeri yekare, kurambwa kwechokwadi kwakafambira mberi kwakavaendesa mukugamuchira kukanganisa kwaiva nezvinhu zvinoumba chivi chisingaregererwi.
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
Isono chivi chisingakanganwirwi kuAyuda vaingopikisa-pikisa, chakaratidzwa pavakati mabasa akanga aitwa naKristu aiva mabasa aSatani. Israeri yekare ndiyo chiratidzo chikuru cheIsraeri yemazuva ano, uye Israeri yemazuva ano yakaita chinhu ichocho pachacho, asi chakadzoserwa shure. Vakatora mabasa aSatani (uhedheni), vakati mabasa iwayo ndeaKristu. Kumukira kwaIsraeri yekare kunosanganisirawo kusarudza kwavo Satani samambo wavo.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
Naizvozvo Pirato wakati akaswiwa shoko iro, akabudisa Jesu panze, akagara pachigaro chokutonga panzvimbo inonzi Pavhumenti, asi nechiHebheru, Gabhata. Zvino rakanga riri zuva rokugadzirira Paseka, uye raiva nguva inenge yeawa rechitanhatu; akati kuvaJudha, Tarirai Mambo wenyu! Asi vakadanidzira vachiti, Bvisai, bvisai, murovererei pamuchinjikwa. Pirato akati kwavari, Ndingaroverera pamuchinjikwa Mambo wenyu here? Vaprista vakuru vakapindura vachiti, Hatina mambo asi Kesari. Naizvozvo akamukumikidza kwavari kuti arovererwe pamuchinjikwa. Ivo vakabva vatora Jesu, vakamuendesa. Johani 19:13–16.
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
Pilato alikuwa mwakilishi wa Rumi ya kipagani, na Dada White anatambulisha kwamba yule joka aliyefukuzwa kutoka mbinguni katika Ufunuo sura ya kumi na mbili ni Shetani; lakini kwa maana ya pili, joka huyo pia ni Rumi ya kipagani. Kwa hiyo joka huyo anafananishwa na “ya daima.” Mwisho wa uasi wa Israeli ya kale, walipotangaza hadharani, “Hatuna mfalme ila Kaisari,” uliwakilisha tangazo lao la hadharani kwamba walikuwa raia wa mfalme wao, na mfalme wao alikuwa Shetani. Uasi huo dhidi ya Mungu kama Mfalme ulianza katika siku za Samweli nabii, walipomkataa Mungu kuwa Mfalme wao na kudai wapewe mfalme wa kibinadamu ili wawe kama mataifa mengine.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
Ipapo vakuru vose vaIsraeri vakaungana pamwe chete, vakauya kuna Samueri paRama, vakati kwaari, Tarirai, makwegura, uye vanakomana venyu havachafambi munzira dzenyu; naizvozvo zvino tiitirei mambo kuti atitonge, sezvinoitwa nedzimwe ndudzi dzose. Asi chinhu ichocho chakashungurudza Samueri, pavakati, Tipei mambo kuti atitonge. Samueri akanyengetera kuna Jehovha. Jehovha akati kuna Samueri, Teerera inzwi ravanhu pazvose zvavanotaura kwauri; nokuti havana kukuramba iwe, asi varamba ini, kuti ndirege kuva mambo pamusoro pavo. Zvinoenderana namabasa ose avakaita kubva pazuva randakavabudisa muIjipiti kusvikira nanhasi, avakandisiya nawo, vakashumira vamwe vamwari, ndizvo zvimwe chete zvavari kukuitirawo iwe. 1 Samueri 8:4–8.
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
VaIsraeri vekare havana kumboziva kuti vakanga varamba Mwari, kana kuti chido chavo chokuda mambo wenyika chaizofambira mberi kusvikira pamwero wokuti varoverere Mesia pamuchinjikwa, uye vasarudze Satani kuti ave mambo wavo. Kumukira kwavo kwakanga kwakavanzirwa meso avo nemafungiro avo okuzviruramisa, okuti kunyange zvazvo vakanga varamba Mwari, vachiri vanhu vakasanangurwa; nokuti, sezvavaifunga, Mwari akanga achiri kuchengeta ushumiri hutsvene hwouporofita, kunyange pashure paSamueri.
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
Vakasanzwisisa zvisizvo ushumiri hwouprofita hwevaporofita, vachifunga kuti kuvapo kwevaporofita vaMwari kwaiva uchapupu hwokuti ivo ndivo vanhu vaMwari vakasanangurwa. Havana kuona kuti vakanga vari kure naMwari uye kuti vaporofita vakanga vachitsvaka kuvadzorera kuna Mwari, nokuti vakadudzira basa revaporofita seuchapupu hwokutungamirira kwaMwari. Izvi zvakanga zvakadaro kunyange hazvo vakaramba vachiramba mashoko ose evaprofita avakatumirwa nawo. Kunyengera kumwe chete uku kwakauyawo pamusoro peAdventism muna 1863.
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
Chiadventisti chakakana sangano rakanga raunganidzwa kubudikidza neushumiri hwaWilliam Miller, uye vakasarudza kuva kereke yakanyoreswa zviri pamutemo mugore rimwe chetero ravakachakarawo shoko raMosesi re“nguva nomwe,” sezvarakaparidzwa naEria (William Miller). Mugore iroro rimwe chetero vakabudisa chati yechiporofita yekunyepedzera, yaisisagona kuverengwa, uye yaisisagoni “kutaura” maererano naHabhakuki 2, ndima 3, nokuti yaida gwaro rekutsanangura kuti inzwisiswe. Chati dzaHabhakuki dzaigona kuverengwa dzakangodaro sezvadzakanga dziri, uye naizvozvo dzaigona “kutaura”.
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
Uadventista hwakaramba kuita chero kuzviongorora pachavo pamusoro pesarudzo yavakaita muna 1863, nokuti, pashure pezvose, vakanga vane muporofitakadzi pakati pavo, zvichiratidza kuti vaiva vanhu vakasara vanozivikanwa mubhuku raZvakazarurwa, avo vakanga vane Mweya weChiporofita. Vakaratidza mweya nemafungiro mamwe chetewo eIsraeri yekare, uye kupanduka kwakatanga nokurambwa kwepfuma yokutanga yakawanikwa naMiller, pakupedzisira kwakavatungamirira kukurambawo kuzivikanwa kwakaitwa naMiller kwepfuma ye“zuva nezuva”wo.
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
ਇਸਰਾਏਲ ਨੇ “ਰੋਜ਼ਾਨਾ” ਬਾਰੇ ਮਿਲਰ ਦੀ ਇਸ ਸਮਝ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰ ਦਿੱਤਾ ਕਿ ਇਹ ਬੁਤਪਰਸਤ ਰੋਮ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ, ਜੋ ਆਪਣੇ ਵਾਰ ਸਾਤਾਨ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਅਤੇ ਇਹ ਦਾਅਵਾ ਕੀਤਾ ਕਿ “ਰੋਜ਼ਾਨਾ” ਮਸੀਹ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ। ਦੂਜੇ ਸ਼ਬਦਾਂ ਵਿੱਚ, ਆਧੁਨਿਕ ਇਸਰਾਏਲ ਨੇ ਸਾਤਾਨੀ ਪ੍ਰਤੀਕ ਨੂੰ ਮਸੀਹ ਦੇ ਪ੍ਰਤੀਕ ਵਜੋਂ ਸਵੀਕਾਰ ਕਰਨ ਦੀ ਚੋਣ ਕੀਤੀ। ਜਿਵੇਂ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਨੇ ਘੋਸ਼ਣਾ ਕੀਤੀ ਸੀ ਕਿ ਕੈਸਰ ਤੋਂ ਬਿਨਾ ਉਨ੍ਹਾਂ ਦਾ ਕੋਈ ਰਾਜਾ ਨਹੀਂ, ਜੋ ਬੁਤਪਰਸਤ ਰੋਮ ਦਾ ਪ੍ਰਤਿਨਿਧੀ ਸੀ, ਅਤੇ ਜੋ ਸਾਤਾਨ ਦਾ ਪ੍ਰਤੀਕ ਹੈ।
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
Mukushandiswa kwechiporofita, sarudzo iyoyo yaida kuti Israeri yazvino itsanangurudzazve zvitsauko zvinomwe, zvisere, nezvipfumbamwe zvaDhanieri, izvo ndizvo zvitsauko zvinomiririrwa neRwizi Ulai, uye ndizvo zvakava kuwedzera kwezivo munhoroondo yevaMillerite. Vaizomanikidzwa kushandura zvitsauko izvozvo, nokuti chitsauko chechisere chinonongedzera zvakananga ku“daily” katatu.
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
Na historiya a sa ginsugid nga didto nabuksan an panan-awon han Salog Ulai, an mga Millerita waray na makakita hin iba pa nga kalibutanon nga mga ginhadian antes bumalik hi Cristo ngan magtukod han Iya waray-kataposan nga ginhadian, sugad han iginhulagway ha ikaduha nga kapitulo han Daniel. Sanglit, ginhunahuna nira an ikaupat nga ginhadian han Roma sugad nga usa nga ginhadian nga may-ada duha nga mga bahin. Ini nga duha nga mga bahin direkta nga iginrepresentar ha ikapito ngan ikawalo nga mga kapitulo han Daniel. Iginpapakilala ni Daniel nga an panan-awon nga iya nakarawat ha ikawalo nga kapitulo kinahanglan masabtan nga may kalabotan ha panan-awon han ikapito nga kapitulo.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
Mugore rechitatu rokuvonga kwaMambo Bherishazari, chakaratidzwa kwandiri chiratidzo, kwandiri ini Dhanieri, mushure meicho chakanga chambozviratidza kwandiri pakutanga. Dhanieri 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Chiratidzo “chakazviratidza kuna” Danieri “pakutanga,” chaiva chiratidzo chechitsauko chechinomwe.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Mugore rokutanga waBherishazari mambo weBhabhironi, Danieri akarota kurota nezviratidzo zvomusoro wake ari pamubhedha wake; ipapo akanyora kurota kwacho, akataura muchidimbu zvinhu zvacho. Danieri 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
Iyi mibono miviri inomiririra zvikamu zviviri zvoumambo hwechiporofita cheBhaibheri hwakatanga kumiririrwa muchitsauko chechipiri chaDhanieri. Umambo huna hweBhabhironi, Medhia nePezhiya, Girisi neRoma hwakadzokororwa muchitsauko chechinomwe, uyezve zvakare muchitsauko chechisere, asi paine musiyano pakati pezvinhu zvematongerwo enyika zvoumambo uhwu huna nezvinhu zvechitendero zvoumambo uhwu huna. Muna Dhanieri 7, umambo hunomiririrwa nemhuka dzinodya dzimwe, asi muchitsauko 8 umambo humwe chete ihwohwo hunoratidzwa nemhuka dzepanzvimbo tsvene. Dhanieri akashuva kunzwisisa chiratidzo chechitsauko chechinomwe, uye Gabhirieri akauya kwaari kuti achitsanangure.
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. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
Ndzi mina Daniele, ndzi vile ni gome emoyeni wa mina exikarhi ka miri wa mina, kutani swivono swa nhloko ya mina swi ndzi karhatile. Ndzi tshinelerile eka un'wana wa lava a va yimile ekusuhi, ndzi n'wi vutisa ntiyiso wa hinkwaswo leswi. Kutani a ndzi byela, a ndzi tivisa nhlamuselo ya swilo sweswo. Swiharhi leswi hinkwaswo leswi nga mune i tihosi ta mune, leti nga ta pfuka emisaveni. Kambe vakwetsimi va la nge Henhla-ngopfu va ta amukela mfumo, va fuma mfumo hilaha ku nga heriki, ina, hilaha ku nga heriki ni hilaha ku nga heriki. Daniele 7:15–18.
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
Dhanieri akaziviswa kuti mhuka ina idzodzo dzaimirira umambo huna hwenyika hwaizovapo kusvikira umambo hwaMwari husingaperi hwagadzwa, zvichiwirirana naDhanieri chitsauko chechipiri. Kwaifanira kuva noumambo huna hwenyika hwaizotangira kuuya kwoumambo hwaMwari husingaperi, sezvakaratidzwa nedombo rakavezwa kubva mugomo rikazadza nyika yose muchitsauko chechipiri.
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
Ella White alitwala ufahamu wa Wamillerite kuhusu zile falme nne mbali sana kupita ufahamu wa Wamillerite, alipozungumzia mnyama wa nchi wa Ufunuo sura ya kumi na tatu.
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
“Panguva ino panoziviswa chimwe chiratidzo. Muporofita anoti: ‘Ndakaona chimwe chikara chichikwira chichibva panyika; uye chakanga chine nyanga mbiri dzakaita sedzegwayana.’ Ndima 11. Zvose zviri zviviri chimiro chechikara ichi nenzira yokumuka kwacho zvinoratidza kuti rudzi rwachinomirira rwakasiyana nezvakaratidzwa pasi pezviratidzo zvakapfuura. Umambo hukuru hwakambotonga nyika hwakapiwa kumuporofita Danieri semhuka dzinodya dzimwe, dzichimuka apo ‘mhepo ina dzokudenga dzairwisana pagungwa guru.’ Danieri 7:2. Muna Zvakazarurwa gumi nenomwe mutumwa akatsanangura kuti mvura inomirira ‘vanhu, namapoka avanhu, nendudzi, nendimi.’ Zvakazarurwa 17:15. Mhepo chiratidzo chokukakavadzana. Mhepo ina dzokudenga dzichirwisana pagungwa guru dzinomirira zviitiko zvinotyisa zvokukunda nokumukira, izvo umambo hwakawana nazvo simba.” The Great Controversy, 439.
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
Mhuka idzi zviratidzo zvekukunda kwakaitwa umambo sezvahwakasvika pasimba. Mhuka inodya dzimwe, muchiporofita, inomirira simba rezvematongerwo enyika, rezvehupfumi, nerehondo roumambo. Umambo humwe chete hunomiririrwa muna Danieri chitsauko chechipiri nechechinomwe, hunomiririrwawo muchitsauko chechisere; asi ipapo hwose hunobatanidzwa nezvinhu zvinobva panzvimbo tsvene yaMwari, uye nokuita saizvozvo hunomirira chimiro chechitendero cheumambo ihwohwo, nokuti hwose hwaiva mubatanidzwa wekereke neHurumende.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
Mugore rechitatu rokutonga kwamambo Bherishazari, chiratidzo chakaonekwa kwandiri, ini Dhanieri, shure kwechakatanga kuonekwa kwandiri pakutanga. Ndikaona muchiratidzo; zvino zvakaitika, pandakaona, kuti ndakanga ndiri paShushani mumuzinda, uri mudunhu reEramu; uye ndakaona muchiratidzo, ndakanga ndiri parwizi rweUrai. Ipapo ndakasimudza meso angu, ndikaona, uye tarirai, pakanga pamire pamberi porwizi gondohwe raiva nenyanga mbiri; uye nyanga mbiri dzacho dzakanga dzakakwirira; asi imwe yakanga yakakwirira kupfuura imwe, uye yakakwirira yakazobuda pashure. Ndakaona gondohwe richibaya richienda kumavirira, nokumusoro, nokumaodzanyemba; zvokuti kwakanga kusina mhuka dzaigona kumira pamberi paro, uye kwakanga kusina aigona kurwira kubva muruoko rwaro; asi rakaita maererano nokuda kwaro, rikava guru. Zvino ndichiri kufungisisa, tarirai, mbudzi hono yakabva kumavirira pamusoro penyika yose, isingatsiki pasi; uye mbudzi yacho yakanga ine nyanga huru pakati pameso ayo. Ikasvika pagondohwe raiva nenyanga mbiri, randakanga ndaona rimire pamberi porwizi, ikamhanyira kwariri nehasha dzesimba rayo. Ndikaiona ichiswedera pedyo negondohwe, ikashatirwa naro kwazvo, ikarova gondohwe, ikavhuna nyanga dzaro mbiri; uye kwakanga kusina simba mugondohwe rokumira pamberi payo, asi yakariwisira pasi, ikaritsika-tsika; uye kwakanga kusina aigona kurwira gondohwe kubva muruoko rwayo. Naizvozvo mbudzi hono yakava huru kwazvo; asi payakanga yasimba, nyanga huru yakavhunwa; uye panzvimbo payo pakabuda ina dzakakurumbira dzakatarira kumhepo ina dzokudenga. Danieri 8:1–8.
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
Chitsauko chechisere chinotanga apo Dhanieri anosimbisa kuti panguva iyoyo akanga achiri kurarama munhoroondo yeumambo hwokutanga hwechiporofita cheBhaibheri (Bhabhironi), asi chiratidzo chake hachitsananguri chiratidzo chipi nechipi chaifanira kumiririra Bhabhironi, nokuti chinotanga negondobwe raimiririra umambo hwechipiri hwapanyika hweMedhia nePezhiya. Kusavapo kwechiratidzo cheBhabhironi kune chinangwa, nokuti hunhu hukuru hweBhabhironi ndehwekuti hunomiririra umambo hunobviswa, uye pashure hwodzorerwa, sezvinomiririrwa ne“nguva nomwe” dzaNebhukadhinezari dzokurarama sechikara. Mukati meidzo “nguva nomwe” chinhu cheBhabhironi romweya (upapa) chinomiririrwa, nokuti upapa ndiro umambo hunokanganwikwa kwemakore makumi manomwe okufananidzira, munguva iyo hwakanga hwarohwa neronda rinouraya. Chokwadi chokuti Dhanieri anotsanangura kuti anogamuchira chiratidzo ichi “negore rechitatu rokutonga kwamambo Bherishazari,” chinoratidza Bhabhironi soumambo hunotangira umambo hwechipiri hweMedhia nePezhiya, asi chinosimbisa Bhabhironi soumambo hwakavanzika, kana hwakanganwikwa, hunokanganwikwa mumazuva amambo mumwe.
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
Nyama za mu sura ya nane si nyama wakali wa mawindo; ni nyama zilizotumiwa kuwa dhabihu katika huduma ya patakatifu. Ufalme wa nne haujawakilishwa kama “pembe ndogo,” si kama mnyama; bali pembe zilikuwa sehemu ya patakatifu pa Mungu, kwa maana madhabahu za patakatifu pa Mungu zilikuwa na pembe kama sehemu ya muundo wake.
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
Haiwa tu kwamba falme nne za unabii ziliwakilishwa na Danieli kwa istilahi za patakatifu, bali simulizi la sura hiyo lina maneno kadhaa yanayotokana moja kwa moja na huduma ya patakatifu ya Mungu. Simulizi katika sura hiyo limewasilishwa kwa maneno ya Kiebrania yaliyochukuliwa kutoka katika huduma ya patakatifu, na pia tendo la kuwasilisha sadaka katika huduma ya patakatifu limejengwa ndani ya muundo wa sura hiyo. Ukweli kwamba Danieli aliunganisha kwa makusudi sura ya saba na ya nane pamoja, unawaruhusu wale watakao kuona kutambua kwamba sura ya saba inabainisha siasa ya utawala ya falme za unabii wa Biblia, na sura ya nane inabainisha siasa ya kikanisa ya falme za unabii wa Biblia.
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
ஆத்வென்டிசம் இந்த உண்மையை சாத்தானியக் கட்டுக்கதைகளால் மறைத்துவிடத் திணிக்கப்பட்டுள்ளது; ஏனெனில் இந்த அங்கீகாரம், மில்லரின் “மாணிக்கங்கள்” தேவன் அவற்றை இருக்கும்படி நிர்ணயித்ததற்கேற்ப இருந்தன என்பதை வெளிப்படுத்துகிறது. “தினந்தோறும்” என்பதற்கான மில்லரின் புரிதலை அவர்கள் நிராகரித்தது, “தேவனுக்கு அறிவில்லை” என்ற கூற்றாகவே பிரதிநிதித்துவப்படுத்தப்படுகிறது; ஏனெனில் பரிசுத்தத் தூதர்களின் ஊழியத்தின் மூலம் தேவன் அந்த கட்டமைப்பை மில்லருக்கு அளித்தபோது, அது துல்லியமானதாக இருக்கவில்லை என்று அவர்கள் கூறுகின்றனர்.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Zvirokwazvo kushandurudza kwenyu zvinhu muchizvikandira pasi nomusoro kuchanzi kwakaita sevhu romuumbi; nokuti chingati here chakaitwa kumuiti wacho, Handina kuitwa naye? kana kuti chinhu chakaumbwa chingati here kuna iye akachiumba, Akanga asina kunzwisisa? Isaya 29:16.
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
Muundo wa Miller ulikuwa ni mfumo wa kiunabii alioutambua na kuutumia; lakini tangu mwaka 1863 na kuendelea, Uadventista ulirejea katika matumizi ya kiteolojia ya Uprotestanti ulioasi na Ukatoliki, ili kuficha vito vya ndoto ya Miller. Uadventista ulikubali mfumo wa uongo (kile kilichoundwa), ili kuikataa kazi, na pia Muumbaji wa kazi hiyo. Kwa kufanya hivyo, wanadai kwamba Muumbaji wa kazi hiyo hana ufahamu. Kukataliwa kwa mfumo huo kulikuwa, na bado ni, kukataliwa kwa kuongezeka kwa maarifa kulikofunuliwa mwaka 1798. Wale wanaokataa kuongezeka kwa maarifa wanaikataa kazi na Muumbaji wa kazi hiyo, na kwa maneno ya Danieli walikuwa “waovu”.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Vazhinji vachacheneswa, voitiswa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hapana kune vakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
“විකෘතයන් දුෂ්ටකම් කරමින් සිටිනු ඇත”; එයින් සත්යය ප්රතික්ෂේප කිරීමේ ක්රමයෙන් වර්ධනය වන තීව්රවන ස්වභාවයක් හඳුනාගත හැක. දුෂ්ටයන් විසින් එම රාමුව ප්රතික්ෂේප කිරීම දෙවියන්වහන්සේ ප්රතික්ෂේප කිරීමක් වන අතර, එමෙන්ම ඔවුන් ව්යාජ රාමුවක් මඟින් ඉටු කිරීමට උත්සාහ කරන එම ප්රතික්ෂේප කිරීම නිසා දෙවියන්වහන්සේ දුෂ්ටයන් ප්රතික්ෂේප කරනු ලබයි.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Vanhu vangu vari kuparadzwa nokushayiwa zivo; nokuti iwe waramba zivo, neniwo ndichakuramba, kuti urege kuva muprista kwandiri; zvawa kukanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. Hosea 4:6.
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
Vanhu vaMwari, avo vakanga vari “vapirisita” vaMwari kubva muna 1844 kusvika muna 1863, vakarambwa nokuda kwokushaikwa kwe“ruzivo” rwakanga rwawedzerwa kubudikidza noushumiri hwaWilliam Miller. Zvakakosha kufunga nezvemamiriro ezvinhu evhesi rechitanhatu muna Hosea, nokuti mamiriro acho anoratidza kupandukira chokwadi kuri kuwedzera, kunomiririrwa se“ruzivo.”
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
Inzwani ilizwi leNkhosi, nine bantfwana baka-Israyeli; ngobe iNkhosi inembango nebantfu balelive, ngobe kulelive kute liciniso, kute sihawu, futsi kute lwati lwaNkulunkulu. Kufunga emanga, nekucedza emanga, nekubulala, nekweba, nekuphinga, kuyandza; nengati ihlangana nengati. Ngako-ke live liyawulila, nawo wonkhe lohlala kulo uyawuphelelwa ngemandla, kanye netilwane tesiganga, kanye netinyoni telizulu; yebo, ngisho netinhlanti telwandle tiyawususwa. Noko-ke akungabikhona muntfu losola lomunye, nome amkhalime; ngobe bantfu bakho banjengalabo labaphikisana nempristi. Ngako-ke wena uyakuwa emini, nemprofethi naye uyakuwa nawe ebusuku; mine ngiyawubhidlita unyoko. Bantfu bami bayabhujiswa ngekuswela lwati; ngobe wena ulahle lwati, nami ngiyakukulahla, kuze ungabe usaba ngumpristi kimi; njengobe ukhohlwe umtsetfo waNkulunkulu wakho, nami ngiyawubakhohlwa bantfwana bakho. Njengobe banda, bancono bangona kimi; ngako-ke ngiyawugucula ludvumo lwabo lube lihlazo. Badla sono sebantfu bami, babeke tinhlitiyo tabo ebubini babo. Kuyawuba njalo, njengabantu, kanjalo nempristi; ngiyawubajezisa ngetindlela tabo, ngibabuyisele ngemisebenti yabo. Ngobe bayakudla, kodvwa bangasuti; bayawuphinga, kodvwa bangandzi; ngobe bayekile kunaka iNkhosi.
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
Upombwe na divai na divai mpya huondoa moyo. Watu wangu huomba shauri kwa sanamu zao za miti, na fimbo yao huwatangazia; kwa maana roho ya upombwe imewafanya wakose njia, nao wamefanya umalaya, wakimwacha Mungu wao. Hutoa dhabihu juu ya vilele vya milima, na kufukiza uvumba juu ya vilima, chini ya mialoni na mipopla na mivule, kwa sababu kivuli chake ni kizuri; kwa hiyo binti zenu watafanya umalaya, na wake zenu watazini. Sitawaadhibu binti zenu wanapofanya umalaya, wala wake zenu wanapozini; kwa maana wao wenyewe hujitenga pamoja na makahaba, nao hutoa dhabihu pamoja na wanawake wazinzi; kwa hiyo watu wasio na ufahamu wataanguka. Ingawa wewe, Israeli, unafanya ukahaba, hata hivyo Yuda asikose; wala msiende Gilgali, wala msipande kwenda Bethaveni, wala msiape, mkisema, Bwana yu hai. Kwa maana Israeli hurudi nyuma kama mtamba wa kurudi nyuma; sasa Bwana atawalisha kama mwana-kondoo mahali palipo wazi. Efraimu ameungwa na sanamu; mwacheni. Kinywaji chao kimeharibika; wameendelea kufanya umalaya; wakuu wake hupenda kwa aibu kusema, Leteni. Upepo umemfunga katika mabawa yake, nao wataona aibu kwa sababu ya dhabihu zao. Hosea 4:1–19.
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
Yambiro yaHosea ndeyokuti, “Jehovha ane mhosva navagari venyika, nokuti munyika hamuna chokwadi, kana nyasha, kana kuziva Mwari.” VaAdventismu ndivo vanhu vaMwari vemazuva okupedzisira. Pazuva iro murume webhurasho reguruva anopinda mumba maMiller, VaAdventismu, pamwe chete navanhu, navaprista, navaporofita “asinganzwisisi achawa,” nokuti vachange “vakabatana nezvifananidzo.” Zvifananidzo zvavo ndidzo dzidziso dzavo dzenhema, dzakarukwa mukati mehurongwa hwenhema.
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
Kumukira kunomiririrwa nokurambwa kwokuwedzera kwezivo ndiko kuwedzera kunopfuurira mberi kwokupandukira kunosvika panzvimbo yokuti nguva yavo yokuedzwa inoguma nokuziviswa kuti vabatanidzwa kudzidziso dzokunyepedzera dzinotsvairwa dzichibva mukamuri raMiller. Kumukira kwavo kunomiririrwa sokuita ufeve nguva dzose. Kubva muna 1863 zvichienda mberi kusvikira pakuguma kwenguva yokuedzwa, vanoramba vachipandukira kusvikira varaswa vachibuda mumuromo waShe.
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
Kupanduka kwekuramba zivo kwakaratidzwa nokuti ivo “vakaramba vachingo” ita upombwe; uye kunyange zvazvo risiri iro izwi rimwe chete rechiHebheru, zvinoreva zvakafanana neshoko rechiHebheru rinonzi “tamid,” rinoreva kuti “chinopfuurira nguva dzose,” uye iro rinoshandurwa richinzi “chezuva nezuva” mubhuku raDhanieri.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Tidzaenderera mberi nokudzidza kwedu pamusoro poushe huna hwechiprofita cheBhaibheri muchinyorwa chinotevera.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Bese ngakaona maererano ne‘Rezuva nezuva,’ kuti shoko rokuti ‘chibayiro’ rakaiswa nouchenjeri hwavanhu, uye harisi rechinyorwa chacho; uye kuti Ishe vakapa kunzwisisa kwakarurama kwacho kuna avo vakaparidza kuchema kwenguva yokutongwa. Pakanga pane kubatana, kusati kwasvika 1844, vanenge vose vakanga vakabatana pakunzwisisa kwakarurama kwe‘Rezuva nezuva;’ asi kubvira muna 1844, mukuvhiringidzika, dzimwe pfungwa dzakagamuchirwa, uye rima nokuvhiringidzika zvakatevera.” Review and Herald, November 1, 1850.