Ni nani atakayemfundisha maarifa? Naye ni nani atakayemfahamisha mafundisho? Ni wale walioachishwa maziwa, na kuondolewa matitini. Kwa maana amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; kwa kuwa kwa midomo inayogugumia, na kwa lugha nyingine, atasema na watu hawa. Ambaye aliwaambia, Hii ndiyo pumziko mtakayowapumzisha wenye uchovu; na huku ndiko kuburudishwa; lakini hawakutaka kusikia. Lakini neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka kifudifudi nyuma, na kuvunjwa, na kunaswa, na kukamatwa. Kwa hiyo lisikieni neno la Bwana, enyi watu wenye dharau, mtawalio watu hawa walioko Yerusalemu. Kwa kuwa ninyi mmesema, Tumefanya agano na mauti, na tumeafikiana na kuzimu; mapigo ya gharika yatakapopita, hayatatujia sisi; kwa maana tumeifanya uongo kuwa kimbilio letu, na chini ya uwongo tumejificha wenyewe; kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembeni lenye thamani, msingi ulio imara; yeye aaminiye hatafanya haraka. Tena nitaifanya hukumu kuwa kipimo, na haki kuwa timazi; na mvua ya mawe itakifagia mbali kimbilio cha uongo, na maji yatafurika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatasimama; mapigo ya gharika yatakapopita, ndipo mtakapokanyagwa nayo. Isaya 28:9–18.

Muna 1863, varume vaizvidza vaitonga Jerusarema vakatanga basa rinopfuurira rokufukidza zvishongo zvaMiller nokuzvitsiva nemari dzenhema nezvishongo zvenhema. Mukuita kudaro “vakaita sungano norufu,” “vakaita nhema” “utiziro” hwavo, uye “vakazvivanza” “pasi penhema.” Asi vaifanira kuedzwa neshoko rezuva rokupedzisira re“zororo” ne“kuzorodzwa,” rinotaurwa naPetro mubhuku raMabasa.

Asi zvinhu izvozvo, izvo Mwari zvaakagara aratidza nemiromo yavaprofita vake vose, kuti Kristu achange achitambudzika, ndizvo zvaakazadzisa saizvozvo. Naizvozvo tendeukai, mushanduke, kuti zvivi zvenyu zvidzimwe, kuti nguva dzokuzorodzwa dzigobva pamberi paShe; uye kuti atume Jesu Kristu, iye akatanga aparidzwa kwamuri; uyo denga rinofanira kumugamuchira kusvikira panguva dzokudzorerwa kwezvinhu zvose, izvo Mwari akataura nemiromo yavaprofita vake vatsvene vose kubva pakutanga kwenyika. Nokuti Mozisi akati zvirokwazvo kumadzibaba, Ishe Mwari wenyu achakumutsirai muprofita kubva pakati pehama dzenyu, akafanana neni; iyeye muchamunzwa pazvinhu zvose, chipi nechipi chaachataura kwamuri. Zvino zvichaitika kuti mweya mumwe nomumwe usingazoteereri muprofita uyo uchaparadzwa pakati pavanhu. Hongu, uye vaprofita vose kubva kuna Samueri navaya vakamutevera, vose vakataura, vakaporofitawo saizvozvo pamusoro pamazuva awa. Mabasa 3:18–24.

Petro anozivisa kuti vaporofita vose vakataura pamusoro penguva dzekuzorodzwa nemvura yokupedzisira, uye Isaya ari kuzivisa boka rinoramba nguva dzokupedzisira dzokuzorodzwa dzinoitika pakupera kwokutonga kwokuferefeta, apo chivi chiri kudzimwa uye mvura yokupedzisira ichinaya. Panguva iyoyo, boka rakaita sungano yorufu riri kutaurwa naIsaya, maererano naPetro, “richaparadzwa pakati pavanhu.” Hanzvadzi White anowanzotaura pamusoro penguva iyoyi chaiyo yokuzorora nokuzorodzwa yaIsaya.

“Mutumwa anobatana mukuparidzwa kweshoko romutumwa wechitatu anofanira kuvhenekera nyika yose nokubwinya kwake. Pano panoporofitwa basa rine upamhi hunosvika pasirese rose uye simba risingawanzoonekwa. Kufamba kweAdventi kwa1840–44 kwakanga kuri kuratidzwa kunobwinya kwesimba raMwari; shoko romutumwa wokutanga rakaendeswa kunzvimbo imwe neimwe yebasa roumishinari munyika, uye mune dzimwe nyika makava nokumuka kukuru kwezvinhu zvechitendero kwakambopupurirwa mune ipi neipi nyika kubvira paReformation yezana remakore regumi nenhanhatu; asi izvi zvichapfuurwa nokufamba kune simba pasi peyambiro yokupedzisira yomutumwa wechitatu.

“Basa iri richafanana neri reZuva rePentekosta. Sezvakapiwa ‘mvura yokutanga,’ mukudururwa kwaMweya Mutsvene pakuvambwa kweevhangeri, kuti mbeu inokosha imere, saizvozvo ‘mvura yokupedzisira’ ichapiwawo pakupera kwaro kuti goho riyibve. ‘Ipapo tichaziva, kana tikashingaira kuziva Jehovha: kubuda kwake kwakagadzirirwa samambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ Hosea 6:3. ‘Naizvozvo farai, imi vana veZioni, mufare muna Jehovha Mwari wenyu: nokuti wakakupai mvura yokutanga zvine mwero, uye uchakunisirai mvura kuburuka, mvura yokutanga, nemvura yokupedzisira.’ Joere 2:23. ‘Namazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya wangu pamusoro penyama yose.’ ‘Zvino zvichaitika kuti ani naani anodana kuzita raShe achaponeswa.’ Mabasa 2:17, 21.

“Basa guru rebha vhene ra evangeli a ri faneli u fhedzisa hu na u bonadzwa huṱuku ha maanḓa a Mudzimu u fhira he kwaṅwaho musi hu tshi vulwa. Vhuvhonela phanḓa he ha khunyeledzwa kha u shululwa ha mvula ya u thoma musi hu tshi vulwa evangeli, vhu tea u dovha ha khunyeledzwa kha mvula ya u fhedza musi hu tshi valwa. Hezwi ndi ‘zwifhinga zwa u homololwa’ zwe muapostola Petro a vha o lavhelesa phanḓa khazwo musi a tshi ri: ‘Shandukani-ha, ni rembuluwe, uri zwivhi zwaṋu zwi kone u thuthulwa, musi zwifhinga zwa u homololwa zwi tshi ḓa zwi tshi bva vhuhoneni ha Murena; nahone U ḓo ruma Yesu.’ Mishumo 3:19, 20.” The Great Controversy, 611.

परीक्षा उत्तरवर्षाको कार्यविधिमा आधारित छ, जसलाई “पङ्क्तिमाथि पङ्क्ति” भनेर प्रस्तुत गरिएको छ। परीक्षाको सन्देश त्यस्ता पहरेदारहरूद्वारा प्रदान गरिन्छ, जो “अर्को जिब्रो” का हुन्, र जसलाई “हकलाउने ओठ” भएका रूपमा चित्रित गरिएको छ। उत्तरवर्षाको परीक्षात्मक सन्देश त्यस्ता पहरेदारहरूद्वारा प्रदान गरिने थियो, जो धर्मत्यागी प्रोटेस्टान्टवाद र क्याथोलिकवादको कार्यविधिमा प्रशिक्षित भएका थिएनन्, जुन कार्यविधिलाई एडभेन्टवादले आफ्नो विद्रोहको सम्पूर्ण इतिहासभरि अपनाउँदै आएको छ।

“වන විට පරීක්ෂාව සෑම ආත්මයකටම පැමිණෙන කාලය බොහෝ දුර නොවේ. මෘගයාගේ සලකුණ අප මත බලපෑමෙන් අනුමත කරවනු ලැබේ. පියවරෙන් පියවර ලෝකීය ඉල්ලීම්වලට යටත් වී ලෝකීය චාරිත්‍රවලට අනුකූල වී ඇති අය, උපහාසයට, අපහාසයට, බන්ධනාගාරයට දමන බවට වූ තර්ජනවලට සහ මරණයට තමන්ව යටත් කරගැනීමට වඩා, බලවත් අධිකාරීන්ට යටත් වීම දුෂ්කර කරුණක් ලෙස නොසිතති. මෙම සටන දෙවියන්වහන්සේගේ ආඥා සහ මිනිසුන්ගේ ආඥා අතරය. මේ කාලයේ සභාව තුළ රන් කසළෙන් වෙන් කරනු ලැබේ. සැබෑ භක්තිමත්කම එහි පෙනුමෙන් හා එහි මිනිමැණි තිලිණවලින් පැහැදිලිව වෙන් කර දැක්වෙනු ඇත. අප එහි දීප්තිය නිසා අගය කළ බොහෝ තාරකාවක් එවිට අඳුර තුළ නිවී යනු ඇත. මඩු වැනි ධාන කණිටු වාතයෙන් ගසාගෙන යනු ඇත, අප සාරවත් ගෝධූමයෙන් පිරුණු ගොයම් පසිඳුම් බිම් පමණක් දකින ස්ථානවලින් පවා. ශුද්ධස්ථානයේ අලංකාර පැළඳ සිටින නමුත් ක්‍රිස්තුස්වහන්සේගේ ධර්මිෂ්ඨකමෙන් ඇඳ නොසිටි සියල්ලෝම, තමන්ගේම නග්නයතාවයේ ලජ්ජාව තුළ ප්‍රකාශවනු ඇත.

“Mitengo isina michero painotemwa pasi sezvinongoremedza ivhu, apo vazhinji vehama dzenhema vanopatsanurwa kubva kune vechokwadi, ipapo vakavanzika vachazoonekwa pachena, uye vachapinda vachirumbidza nehosanna pasi pemureza waKristu. Avo vakanga vachitya uye vasingazvivimbi vachazviratidza pachena vari vaKristu nechokwadi Chake. Vane kusava nesimba zvikuru uye vanozeza mukereke vachava saDhavhidhi—vakagadzirira kuita nokushinga. Husiku pahunodzika zvikuru pamusoro pavanhu vaMwari, nyeredzi ndidzo dzinowedzera kupenya kwazvo. Satani achatambudza vakatendeka zvikuru; asi, muzita raJesu, vachabuda vari vakundi vanopfuura. Ipapo kereke yaKristu ichaonekwa ‘yakanaka somwedzi, yakachena sezuva, uye inotyisa seuto rine mireza.’”

“Mbeu dzechokwadi dziri kudyarwa nebasa roumishinari dzichabva dzamera, dzitumbuke, uye dzibereke zvibereko. Mweya ichagamuchira chokwadi icho ichatsungirira kutambudzika uye icharumbidza Mwari kuti inobvumirwa kutambudzika nokuda kwaJesu. ‘Panyika muchava nokutambudzika; asi tsungai moyo; ini ndakakunda nyika.’ Denda rinofashukira parichapfuura nomunyika, apo rwodzi ruchiuchenesa buriro raJehovha, Mwari achava rubatsiro rwavanhu Vake. Zviratidzo zvekukunda zvaSatani zvingasimudzirwa kumusoro, asi kutenda kwevakachena nevatsvene hakuzotyi kana kupera simba.”

“Elijah akatora Elisha kubva pagadza, akamukandira pamusoro nguvo yake yokuzvitsaura. Kushevedzwa kubasa iri guru uye rinorema kwakaiswa pamberi pavanhu vaiva nedzidzo nenzvimbo; dai vakanga vakazviona sevashoma mumaziso avo pachavo uye vakavimba zvizere naShe, Aizovakudza nokuvatendera kutakura mureza Wake mukukunda kusvikira pakukunda. Asi vakazviparadzanisa naMwari, vakabvuma kutungamirirwa nesimba renyika, uye Ishe akavaramba.

“බොහෝ දෙනෙක් විද්‍යාව උසස් කොට ගෙන, විද්‍යාවේ දෙවියන්වහන්සේ පිළිබඳ දැක්ම අහිමි කරගෙන ඇත. එහෙත්, අතිශුද්ධ කාලයන්හි සභාව සම්බන්ධයෙන් එසේ නොවීය.

“ Xikwembu xi ta endla ntirho eminsiheni ya hina lowu va nga ta wu langutela hi vatsongo ntsena. Xi ta pfuxa xi tlhela xi tlakusa exikarhi ka hina lava dyondzisiwaka ngopfu hi ku totiwa ka Moya wa xona ku tlula hi ku leteriwa ka le handle ka swiyenge swa dyondzo ya vutivi. Switirhisiwa leswi a swi fanelanga ku nyadziwa kumbe ku soriwa; swi vekiwile hi Xikwembu, kambe swi nga nyika ntsena swilaveko swa le handle. Xikwembu xi ta kombisa leswaku a xi titsheganga hi vanhu lava dyondzekeke, lava tivekaka va ri va nkoka.” Testimonies, volume 5, 81, 82.

“ichibharo chinopfachukira” chiratidzo chomutemo weSvondo, unotanga panguva yokudengenyeka kwenyika kukuru kweZvakazarurwa gumi neimwe. Unomirira nguva yokuedzwa yomutemo weSvondo inofambira mberi.

“Mataifa ya kigeni yatafuata mfano wa Marekani. Ingawa ndiyo inayoongoza, hata hivyo msukosuko huo huo utawajilia watu wetu katika sehemu zote za ulimwengu.” Testimonies, volume 6, 395.

Tadzaniki lomutemo weSvondo, mari dzekunyepedzera dzoroto raMiller dzinotsvairwa dzichibudiswa nepahwindo, sezvinoitawo vaAdventist veLaodikia vanorutsirwa kunze mumuromo waShe. Ipapo kereke inosimudzwa sechiratidzo, “yakanaka somwedzi, yakajeka sezuva, uye inotyisa seuto rine mireza”. Shoko raIsaya rinobuda ne“rumwe rurimi” uye “miromo inokakama,” rinomirira avo vanomutswa nokukwidziridzwa uye vanodzidziswa nokuzodzwa kwoMweya Wake panzvimbo pokudzidziswa nokurairwa kwokunze kwemasangano esainzi. Zvidhakwa zvaEfuremu zvinokundikana pamuedzo we“mutsara pamusoro pomutsara,” nokuti uchenjeri hwavakachenjera hwanyangarika. Kwavari chiporofita chava sebhuku rakasimbiswa nechisimbiso.

Nhoroondo, iyo maererano naPetro, yakataurwa nezvayo navaporofita vose kubvira kuna Samueri, inopa mifananidzo yakati kuti yokuparadzwa kwavaAdventist vanoramba shoko remvura yokupedzisira; asi harisi rufu rwomuviri rwavanotambura naro panguva yomurayiro weSvondo, asi rufu rwomweya runoperekedzwa nokuzivikanwa kwechokwadi chokuti varasika nokusingaperi, sezvinomiririrwa nemhandara dzisina uchenjeri, idzo mubhuku raAmosi dzinomuka dzichisvika pakuziva kuti dzakarasika.

Tarirai, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, andichatuma nzara panyika, isati iri nzara yezvokudya, kana nyota yemvura, asi yokunzwa mashoko aJehovha; uye vachadzungaira kubva kugungwa kusvikira kugungwa, uye kubva kuchamhembe kusvikira kumabvazuva, vachamhanya uku nauko vachitsvaka shoko raJehovha, asi havangarioni. Nezuva iro mhandara dzakanaka namajaya zvichapererwa nenyota. Avo vanopika nechivi cheSamaria vachiti, Mwari wako, iwe Dhani, mupenyu; uye vachiti, Nzira yeBheerishebha mupenyu; ivo vachawa, uye havazomukizve narinhi. Amosi 8:11–14.

Lwena aakagongwe ku ciindi ca mulawo wa Sande ku ciiminikiso ca “cisubilo ciyutide,” Isaya ulalungamika kukutya aakubona-bona okuyaambilila kwaabo bakaswaangana cizuminano alimwi lufu.

Uye sungano yenyu norufu ichaparadzwa, nechibvumirano chenyu negehena hachizomiri; kana shamhu inofashukira ikapfuura, ipapo muchatsikwa-tsikwa nayo. Kubva panguva yainotanga kubuda ichakutorai; nokuti mangwanani oga oga ichapfuura, masikati neusiku; uye kunzwisisa mashoko acho chete kuchava chinhu chinovhundutsa. Isaya 28:18, 19.

Kunzwisisa kwekuwedzera kwezivo kunomiririrwa nezvishongo zvaMiller kuchabva kwasasvikika, asi “kunzwisisa” kweshumo yenhamo iri kufambira mberi yemutemo weSvondo kuchazivisa kuti sungano yavo nerufu yabviswa. Avo vakanga “vakazvivanza pasi penhema,” vachabva vaziva kuti “Ishe Jehovha” vakanga “vaisa muZioni dombo rokutanga renheyo, dombo rakaedzwa, dombo rinokosha rekona, nheyo yakasimba,” asi zvinenge zvatononoka. Nhema dzavakanga vakazvivanza pasi padzo apo vaifambira mberi munhoroondo dzichabva dzakukurwa. Dzakawanda dzenhema idzodzo dziri pachena dzinogona kuonekwa zviri nyore muchiratidzo cherwizi Ulai.

VaMillerite, mukuwirirana nokunzwisisa kwavo kwaDanieri chitsauko 2, vakazivisa kuti ushe hwakataurwa muna Danieri 8 ndihwo humwe chete nohwatinomiririrwa muna chitsauko 7. Musiyano uripo pakati pezvitsauko zviviri izvi ndewokuti chitsauko 7 chinomiririra zvinhu zvematongerwo enyika zvouhumambo ihwohwo, asi chitsauko 8 chinomiririra zvinhu zvazvo zvechitendero. Nokuda kwechikonzero ichi, Danieri chitsauko 8 chinoratidzwa nemashoko ane chokuita nesanctuary.

Muchitsauko chechisere chaDhanieri chinoshandisa mifananidzo yeutiziro kutsanangura umambo, asi chiratidzo chimwe nechimwe cheutiziro chinomiririrwa muchitsauko ichi chakashatiswa, zvichiratidza musiyano uripo pakati pechitendero chechokwadi chaKristu nechitendero chenhema chaSatani. Gondohwe imhuka yaishandiswa sechibayiro muutiziro hwaMwari, asi chibayiro chose chemuutiziro chaifanira kuva chakakwana. Gondohwe riri muchitsauko chechisere rakanga risingatenderwi kushandiswa sechibayiro muutiziro hwaMwari, nokuti nyanga dzaro dzakanga dzisina kufanana.

Ndzi tlakusile mahlo ya mina, ndzi vona; kutani waswivo, emahlweni ka nambu a ku yimile xinyimpfana xa xinuna lexi a xi ri ni timhondzo timbirhi; kutani timhondzo teto timbirhi a ti tlakukile; kambe yin’we a yi tlakukile ku tlula leyin’wana, naswona leyi tlakukeke ngopfu yi humele endzhaku. Daniyele 8:3.

Kondoo dume mwenye pembe mbili za urefu usio sawa hangeweza kukubalika kuwa sadaka katika patakatifu pa Mungu, lakini ishara hiyo haihusu dini ya kweli ya Mungu; inahusu dini bandia ya Shetani, yaani upagani. Ufalme uliofuata uliwakilishwa na beberu, ambaye naye pia ni sadaka ya patakatifu; lakini tena huyo beberu alikuwa ameharibiwa, kwa maana alikuwa na pembe kati ya macho yake, akipungukiwa na ulinganifu wa ukamilifu unaotakiwa kwa sadaka ya patakatifu.

Na nilipokuwa nikitafakari, tazama, beberu mume akaja kutoka upande wa magharibi juu ya uso wa nchi yote, wala hakugusa ardhi; na yule beberu alikuwa na pembe maarufu katikati ya macho yake. Danieli 8:5.

Pakupedzisira, runyanga rwembudzi rwakavhunwa rukabudisa nyanga ina, izvowo zvinoitadzisa kuti ive chibayiro munzvimbo tsvene yaMwari.

Naizvozvo mbudzi yakava huru kwazvo; uye payakanga yasimba, nyanga huru yakavhunika; uye panzvimbo payo pakabuda dzimwe ina dzakatanhamara, dzakananga kumhepo ina dzokudenga. Danieri 8:8.

Isahluko sesishiyagalombili sikaDaniyeli siqala kungakhulunywa ngombuso waseBhabhiloni ngophawu. IBhabhiloni, umbuso wokuqala wesiprofetho seBhayibheli, isivele yasungulwa ngokwebhayibheli phezu kofakazi ababili bezahluko zesibili nezesikhombisa; kodwa esahlukweni sesishiyagalombili iBhabhiloni ifihlwa ngenhloso ukuze kugcizelelwe isici sesiprofetho sobupapa sokwamukela isilonda esibulalayo esigcina siphulukisiwe. Phakathi nesikhathi kusukela esilondeni saso esibulalayo kuze kube yilapho siphulukiswa, ubupapa buyafihlwa, noma bukhohlakale, ngokwesiprofetho. Lokho kufihlwa kwaphinde kwafaniswa ngokususwa kombuso kaNebukadinesari bese kamuva ubuyiselwa.

Dhanieri chitsauko 8 chinotanga nechiratidzo chakananga cheumambo hwechipiri nokusuma gondohwe rinomirira umambo hweMedhia nePezhiya, hunoteverwa nembudzi yakashatiswa inomirira umambo hweGiriki. Zvino kubva kune umwe wemhepo ina dzakanga dzaumbwa nadzo nyanga ina dzeGiriki pashure pokupwanyika kwadzo, Dhanieri anoona runyanga ruduku runomirira umambo hwechina hweRoma. Runyanga ruduku urwu runomirira zvikamu zviviri zveRoma, izvo zvinoratidzwa mundima ina. Roma yechihedheni inomiririrwa nerunyanga ruduku muchimiro chechirume, uye Roma yapapa nerunyanga ruduku muchimiro chechikadzi.

Zvino kubva kune rimwe rawo kwakabuda runyanga ruduku, rwakakura zvikuru kwazvo, ruchienda kurutivi rwezasi, nokurutivi rwokumabvazuva, nokunyika inofadza. Uye rwakakura, kusvikira kuhondo yokudenga; rukakandira pasi dzimwe dzehondo nedzimwe dzenyeredzi pasi, rukadzitsika. Hongu, rwakazvikudza kusvikira kuna muchinda wehondo, uye nechikonzero charwo chipiriso chezuva nezuva chakabviswa, nenzvimbo yetsvene yake ikakandirwa pasi. Uye hondo yakapiwa kwarwuri kurwisana nechipiriso chezuva nezuva nokuda kwokudarika; uye yakakandira chokwadi pasi; ikaita zvayakada, ikabudirira. Danieri 8:9–12.

Nyanga duku yeRoma inopinda murondedzero mundima yechipfumbamwe inomiririrwa muchimiro chechirume; zvino mundima yegumi, nyanga duku inomiririrwa muchimiro chechikadzi; ipapo mundima yegumi neimwe, nyanga duku inomiririrwa zvakare muchimiro chechirume; uyezve mundima yegumi nembiri, nyanga duku inomiririrwazve muchimiro chechikadzi.

Muprofita Danieri chitsauko 8, umambo hwokutanga hunovanzwa; zvino umambo huviri hunotevera hunomiririrwa sezvikara zvesanctuary zvakashatiswa, uye umambo hwechina hunomiririrwa nenyanga. Nyanga iyi yakashatiswa nenzira yechiporofita, nokuti inooneka somurume, yozova mukadzi, yozova murume, uyezve yozova mukadzi.

Mukadzi haafaniri kupfeka zvinopfekwa nomurume, uye murume ngaarege kupfeka nguo yomukadzi; nokuti vose vanoita saizvozvo vanonyangadza kuna Jehovha Mwari wako. Dheuteronomio 22:5.

Kubonakaliswa kwesilisa kophondo oluncane lweRoma yobuhedeni kutholakala emavesini ayisishiyagalolunye neshumi nanye, kanti ukubonakaliswa kwesifazane kophondo oluncane lweRoma yobupapa kutholakala emavesini ayishumi nambili neshumi. Ubulili bophondo oluncane buyabonakala ngokucabangela amazwi kaDaniyeli ezingeni lombhalo wokuqala, into uMiller ayengenakuyibona, ngokuba wasebenzisa kuphela i-Cruden’s Concordance, futhi i-Cruden’s Concordance ayinikezi lwazi ngolimi lwasekuqaleni. Ukushintshashintsha kobulili kule mavesi amane kwaqashelwa ngabahumushi beBhayibheli i-King James, futhi bakugcina lokho kubulili kulesi siqephu, uma wazi okufanele ukubheke.

Vahanduri vakaona musiyano uripo pakati penyanga duku yechirume neyechikadzi iri mundima dzechipfumbamwe kusvikira dzegumi nembiri, uye vakamirira musiyano uyu neshoko rokuti “it.” Shoko rokuti “it” rinoshandiswa panyanga duku kana iri muchimiro chayo chechikadzi. Ona Danieri chitsauko 8, ndima 10:

Yakakura, ikasvika kunyange kuhondo yokudenga; ikakandira pasi vamwe vehondo navamwe venyeredzi pasi, ikavatsika-tsika. Danieri 8:10.

Yaka “yakakhula yaba nkulu,” futhi “yaphonsa phansi,” ngalokho kuchazwa uphondo oluncane njengowesifazane. Ivesi leshumi nambili lithi:

Uye akapiwa hondo kuti irwise chipiriso chezuva nezuva nokuda kwokudarika; ikakanda pasi chokwadi, chikawira pavhu; uye ikaita zvayakaronga, ikabudirira. Danieri 8:12.

Mundima yegumi nemiviri, shoko rokuti “him” rakawedzerwa, uye harimiriri nenzira yakarurama nyanga diki, nokuti nyanga diki iri mundima iyi inodomwa kaviri ichinzi “it,” nokudaro ichimiririra zvechikadzi. Zviri pachena kuti vashanduri vakacherechedza musiyano wechikadzi nechirume wakaitwa naDanieri, asi havana kuva nechokwadi pamusoro pezvairehwa naDanieri, saka vakaedza kuita kuti nyanga diki iri mundima iyi ive yechirume nokuwedzera shoko rakanyorwa nemavara akatsveyama rokuti “him,” asi izvi hazvitsigirwi namashoko chaiwo aDanieri. Mashoko ake anoratidza nyanga diki seyechikadzi, uye “it” (nyanga diki yechikadzi), yakawisira chokwadi pasi, uye “it” (nyanga diki yechikadzi), yakaita mabasa ayo ikabudirira.

Mundima 9, mutsara wokuti “nyanga duku” uri muchimiro chechirume uye unomirira Roma yechihedheni. Yakabva kune rimwe re“mhepo ina” idzo Humambo hweGiriki hwakanga hwaparara huchipinda madziri. Mundima iyi, zvichienderana nenhoroondo, Roma yechihedheni yakakunda nzvimbo nhatu dzenyika payakatora nzvimbo yayo pachigaro choushe chenyika.

Uye kubva kune rimwe rawo pakabuda runyanga ruduku, rukazokura zvikuru kwazvo, ruchienda kurutivi rwokumaodzanyemba, nokurutivi rwokumabvazuva, nokunyika inofadza. Danieri 8:9.

Muvhesi yegumi neimwe (ndipo panowanikwa imwe yenhandare huru dzekukakavadzana pamusoro pe“chezuva nezuva”), runyanga ruduku runomiririrwa sa“iye,” “wake” na“zvake.”

Zvirokwazvo, akazvikudza kusvikira kuna muchinda wehondo; uye nechinhu chake chibayiro chezuva nezuva chakabviswa, uye nzvimbo yenzvimbo yake tsvene yakakandirwa pasi. Danieri 8:11.

Tutendeleza somo hili katika makala inayofuata.

“Yese nḓila dza milayo i re kha Ipfi ḽa Mudzimu i na fhethu hayo, tshifhinga tshiṅwe na tshiṅwe tshi na ndeme yatsho. Nahone tshivhumbeo tsho fhelelaho, kha pulane na kha mveledziso yatsho, tshi ṱanziela ha Muṅwali watsho. Tshivhumbeo tsho raloho a hu na muhumbulo muṅwe nga nnḓa ha wa Ane a sa Gumi a no kona u tshi humbula kana u tshi vhumba.” Education, 123.