The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Ukuwanda kwelwati lokumelelelwa ngumbono weMfula i-Ulai ngiko lokwagcina kubhalwe ematafuleni lamabili aHabakuki.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Zvakarukwa pamwe chete nezviporofita zvavaifunga kuti zvaireva nguva yekuuya kwechipiri kwaKristu, maiva nedzidziso yakanga yakanyatsokodzera mamiriro avo okusava nechokwadi nokumirira vakatarisira, ichivakurudzira kuti vamirire nomwoyo murefu mukutenda kuti izvo zvino zvakanga zvakasviba pakunzwisisa kwavo zvaizojekeswa nenguva yakafanira.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Pakati peuprofita uhwu paiva neuhwo hwaHabhakuki 2:1–4 hunoti: ‘Ndichamira parugare rwangu, ndigomira pashongwe, ndichitarira kuti Iye achati kudii kwandiri, uye kuti ndichapindureiko kana ndaruramiswa. Zvino Jehovha akandipindura, akati, Nyora chiratidzo, uchijeke pamahwendefa, kuti anoverenga amhanye nacho. Nokuti chiratidzo chichakamirira nguva yakatarwa, asi pakuguma chichataura, uye hachizorevi nhema; kunyange hacho chikanonoka, chimirira; nokuti zvirokwazvo chichasvika, hachizononoki. Tarira, mweya wake wakazvikudza hauna kururama maari; asi wakarurama achararama nokutenda kwake.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“මීටත් පෙර, 1842 වර්ෂයේදීම, ‘දර්ශනය ලියා තබන්න, එය පුවරුවල පැහැදිලිව සටහන් කරන්න, එය කියවන තැනැත්තා දුවා යාමට හැකි වන පිණිස’ යන මෙම අනාවැකියේ දී ඇති උපදෙස්, දානියෙල් සහ එළිදරව් පොතේ දර්ශන පැහැදිලි කිරීම සඳහා අනාවැකි චාට්පතක් සකස් කිරීමට චාල්ස් ෆිච්ට අදහසක් දී තිබුණි. මෙම චාට්පත ප්රකාශයට පත් කිරීම, හබක්කුක්ට දෙන ලද ආඥාවේ ඉටු වීමක් ලෙස සැලකුණි. කෙසේ වෙතත්, එම අවස්ථාවේ දී, දර්ශනය ඉටු වීමේ ප්රමාදයක්—ප්රමාද කාලයක්—එම අනාවැකිය තුළම දක්වා ඇති බව කිසිවෙකු නොසලකා හැරිය. බලාපොරොත්තු බිඳ වැටීමෙන් පසු, මෙම ශුද්ධ ලියවිල්ල ඉතා අර්ථවත් ලෙස පෙනී ගියේය: ‘මක්නිසාද දර්ශනය නියමිත කාලයකට තවමත් අදාළය; එහෙත් අවසානයේදී එය කතා කරනු ඇත, බොරුවක් නොකියනු ඇත. එය ප්රමාද වන සේ පෙනුණත්, ඒ සඳහා බලාසිටින්න; මක්නිසාද එය නියත වශයෙන්ම පැමිණෙනු ඇත; එය ප්රමාද නොවනු ඇත.... ධර්මිෂ්ඨයා තම ඇදහිල්ලෙන් ජීවත් වන්නේය.’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Mahwendefa maviri aHabhakuki, muchiporofita, zvapupu zviviri. Maererano neBhaibheri, zvapupu zviviri zvinofanira kuunganidzwa pamwechete kuti chokwadi chisimbiswe.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Asi kana asingazokunzwiri, tora pamwe newe mumwe kana vaviri zvakare, kuti neshoko remiromo yezvapupu zviviri kana zvitatu shoko rimwe nerimwe risimbiswe. Mateo 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Habakkukගේ පුවරු දෙක (1843 සහ 1850 පුරෝගාමී සටහන්පත්) එකිනෙකට මත අතුරා බැලූ විට, ඒවා මිලර්ගේ සිහිනයේ රත්නයන් වූ සත්යයන් ස්ථිර කරයි. පළමු පුවරුවෙහි නිරූපිත 1843 දෝෂය, දෙවන පුවරුව සමඟ එකිනෙකට මත අතුරා බැලූ කල, දර්ශනයේ ප්රමාද කාලය ස්ථාපිත කරයි. මිලර් (එම ඉතිහාසයේ ප්රතිකාත්මක මුරකරු) තම ඉතිහාසයේ විවාද සමයේ තමා කුමක් කිය යුතුදැයි ඇසීය.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndzi ta yima exivandleni xa mina, ndzi tilangutisa ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta byela mina swona, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
Ishe yahaye Miller kuti anyore chiratidzo chacho, uye muhope dzake akaisa bhokisi raiva nechiratidzo patafura pakati peimba yake.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Zvino Jehovha akandipindura, akati, Nyora chiratidzo, uchijekese pamahwendefa, kuti unoiverenga amhanye. Habakuki 2:2.
The tables then identify the tarrying time and the first disappointment.
Mathebula lawa kutani ma kombisa nkarhi wo hlwela ni ku khunguvanyeka ko sungula.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ngokuba umbono usese ngowesikhathi esimisiweyo, kodwa ekugcineni uyakukhuluma, ungabi ngamanga; noma ulibala, wulindele; ngokuba uyakufika impela, awuyikubambezeleka. Habakuki 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Maitiro emiedzo ine nhanho nhatu inobva mukuwedzera kwezivo (zvishongo zvaMiller) inozobva yaratidzwa.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tarisa, mweya wake unozvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Habakuki 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Mapoka maviri avanamati aizoratidzwa nomuitiro wokuedzwa uri muchitsauko chegumi nembiri chaDhanieri.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Iye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akasimbiswa chisimbiso kusvikira kunguva yokuguma. Vazhinji vachacheneswa, vaitwe vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Vakachenjera vaDhanieri ndivo mhandara dzakachenjera dzaMateu 25, avo vakaruramiswa nokutenda; uye vakaipa ndivo mhandara mapenzi, avo vakazvikudza. Pakuguma kwehope dzaMiller, zvishongo zvinomiririra mafuta ari mumufananidzo wemhandara gumi, ayo aiva iwo mashoko.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“Mwari vanozvidzwa patisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avanoda kudurura mumweya yedu kuti apiwe kune vari murima. Kana kudanwa kwasvika kuchinzi, ‘Tarirai, chikomba chasvika; budai mumuchingamuchira,’ avo vasina kugamuchira mafuta matsvene, vasina kukoshesa nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naIshe wavo. Havana, mavari pachavo, simba rokuti vawane mafuta acho, uye upenyu hwavo hunoparara.” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Kuŵara kwa vyakuzengelezga vya Miller mu mazuŵa ghaumaliro kuzamkuŵara kaŵiri na kaŵiri kufika pa kachitatu kakhumi, ndipo nambala teni kweniso kuŵara ni vimanyikwiro vya kuyezgeka. Mu mazuŵa ghaumaliro, agho ghakuyimiliskika muumaliro wa loto la Miller, kuŵara kwa unenesko uko kwimiriskika pa mabulo gha Habakkuk kukupangiska uthenga wa kuyezga, uwo mu ntharika ya ŵanakazi khumi ŵa namwali ukuyimiliskika nga ni uthenga wa Kukuwa kwa Pakatikati pa Usiku. Ndondomeko iyi ya kuyezgeka nkhuwerezgapo kwa ndondomeko ya kuyezgeka ya mbiri ya ŴaMillerite, pakuti ntharika ya ŵanakazi khumi ŵa namwali yikuwerezgekaso mwakukolerana na mazgu ghake ghose mu mazuŵa ghaumaliro.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kongomisiwa eka xifaniso xa tintombi ta khume, ntlhanu wa tona a ti tlharihile, kutani ntlhanu a ti ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta ya emahlweni xi hetiseka hi ku landza rito rin’wana ni rin’wana, hikuva xi na ku tirha ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Gumi ndi chizindikiro cha mayesero, ndipo kumapeto kwa masiku khumi Daniele ndi anyamata atatu olemekezeka aja anaoneka ndi maonekedwe abwinopo ndi onenepa kuposa amene anali kudya chakudya cha Babulo. Odzitukumula oimiridwa mu Habakuki, amene ankakhala mwa kudzikweza osati mwa chikhulupiriro, anakhazikitsa khalidwe la Babulo. M’mbiri ya a Millerite anakhala ana aakazi a Babulo, ndipo mu Habakuki ndi makhalidwe aulosi a upapa amene agwiritsidwa ntchito kuzindikira khalidwe la iwo amene anasankha kusakhala moyo mwa chikhulupiriro.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Tarirai, mweya wake wakazvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Zvirokwazvowo, nokuti anotadza nokuda kwewaini, munhu anozvikudza, haagari kumba, uyo anokudza kuchiva kwake seguva, uye akafanana norufu, haaguti; asi anozviunganidzira marudzi ose, uye anozviunganidzira ndudzi dzose. Ko ava vose havangamutauriri chirevo here, neshoko rokumushora, vachiti, Ane nhamo iye anowedzera zvisiri zvake! kusvikira riniko? naiye anozviremedza nevhu gobvu! Ko havangasimuki pakarepo here avo vachakuruma, nokumuka avo vachakutambudza, iwe ugova chinhu chokupambwa kwavari? Nokuti wakapamba marudzi mazhinji, vose vakasara pavanhu vachakupamba; nokuda kweropa ravanhu, nokuda kwechisimba chenyika, cheguta, nechavose vanogaramo. Habakuki 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Maitirwo okuedzwa kwakauya pamusoro pemhandara dzaMateo 25 kunobudisa boka revanamati, vakakudziridza unhu hwamambo wokumusoro (upapa), iro ririwo simba raka“paradza marudzi mazhinji.” Ndiro simba roupapa rinobva rarumwa pakarepo, sezvakangoitwawo naJezebheri paakadyiwa nembwa.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Izi ndivo zvinotaura Jehovha, achiti, Tarirai, vanhu vari kuuya vachibva kunyika yokumusoro, uye rudzi rukuru ruchasimudzwa ruchibva kumagumo enyika. Vachabata uta nepfumo; vane utsinye, uye havana nyasha; inzwi ravo rinorira segungwa; uye vanotasva mabhiza, vakagadzirirwa sehondo yavarwi kuzorwa newe, iwe mwanasikana weZioni. Tinzwa mukurumbira warwo: maoko edu apera simba; kushushikana kwatibata, nokurwadziwa sokomukadzi ari pakusununguka. Musaenda kunze kumunda, kana kufamba munzira; nokuti munondo womuvengi nokutya zviri kumativi ose. Haiwa, iwe mwanasikana wavanhu vangu, zvisunge nenguo yesaga, uye uzvizvumburudze mumadota; ita kuchema, sokwomwanakomana mumwe oga, kuungudza kunorwadza zvikuru; nokuti muparadzi achangoerekana auya pamusoro pedu. Jeremia 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Makirasi maviri aHabakuki ndeaya evanokururamisirwa nokutenda, uye aya evakadya nokunwa dzidziso dzeBhabhironi. Avo vari mumazuva okupedzisira echiroto chaMiller, vanomiririrwa semhandara, vangava vanokudziridza hunhu hwaKristu, nokudaro vachigamuchira chisimbiso chaMwari, kana kuti vanokudziridza hunhu hweupapa vachigamuchira chiratidzo chechikara.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“အကျင့်စာရိတ္တအမှောင်ထုအလယ်၌ စစ်မှန်သောအလင်း ထွန်းလင်းရန် အချိန်ရောက်လာပြီ။ တတိယကောင်းကင်တမန်၏ သတင်းစကားကို လောကသို့ ပေးပို့ထားပြီးဖြစ်၍၊ လူတို့အား သားရဲ၏ အမှတ်တံဆိပ် သို့မဟုတ် ၎င်း၏ရုပ်တု၏ အမှတ်တံဆိပ်ကို မိမိတို့၏ နဖူးပေါ်၌ဖြစ်စေ လက်ပေါ်၌ဖြစ်စေ မခံယူကြရန် သတိပေးလျက်ရှိသည်။ ဤအမှတ်တံဆိပ်ကို ခံယူခြင်းသည် သားရဲပြုလုပ်ခဲ့သည့် ဆုံးဖြတ်ချက်နှင့် တူညီသော ဆုံးဖြတ်ချက်သို့ ရောက်ရှိလာခြင်းကို ဆိုလိုပြီး၊ ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို တိုက်ရိုက်ဆန့်ကျင်လျက် တူညီသော အယူအဆများကို ထောက်ခံအားပေးခြင်းကို ဆိုလိုသည်။ ဤအမှတ်တံဆိပ်ကို ခံယူသူအပေါင်းတို့နှင့် စပ်လျဉ်း၍ ဘုရားသခင်က ‘ထိုသူသည်လည်း ဘုရားသခင်၏ အမျက်တော်စပျစ်ရည်ကို သောက်ရမည်။ ထိုစပျစ်ရည်သည် အမျက်တော်ခွက်ထဲသို့ မရောမနှော လောင်းထည့်ထားသော စပျစ်ရည်ဖြစ်၏။ ထိုသူသည် သန့်ရှင်းသော ကောင်းကင်တမန်များ၏ ရှေ့မှောက်၌လည်းကောင်း၊ သိုးသငယ်၏ ရှေ့မှောက်၌လည်းကောင်း၊ မီးနှင့် ကန့်တို့ဖြင့် ညှဉ်းဆဲခြင်းကို ခံရလိမ့်မည်’ ဟု မိန့်တော်မူသည်။” Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Mhandara dzinonwa waini yeBhabhironi pakupedzisira dzichanwa waini yehasha dzaMwari. Muna Isaya, zvimwiwa zvaEfuremu zvinoratidza kudhakwa kwazvo kweupofu nokupindura zvinhu pasi kumusoro, uye chiito ichocho chinofanira kuverengerwa se“ivhu remuumbi.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
Kududzirwa kwa“zuva nezuva” sechiratidzo chaKristu kunopidigura zvachose chokwadi che“zuva nezuva,” nokuti “zuva nezuva” chiratidzo chaSatani. Kududzirwa kwaMiller kwe“zuva nezuva” sechihedheni kunomiririrwa zvakananga pamatafura aHabhakuki. Kuwanikwa kwakaitwa naMiller kwendima iri muna VaTesaronika, kwakaita kuti anzwisise kuti chaiva chihedheni chakanga “chabviswa,” kuti “munhu wechivi,” anogara mutemberi yaMwari, aratidzwe, ndicho chokwadi chikuru chiri muna VaTesaronika Wechipiri, chitsauko 2.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ndzi hlaye emahlweni, kambe a ndzi nga ha kumi nchumu wun’wana lowu a ri na wona [vamakwavo va siku rin’wana ni rin’wana], handle ka le bukwini ya Daniyele ntsena. Kutani ndzi tlhela [hi mpfuno wa buku ya ku twananisa marito] ndzi teka marito lawa a ma yimelelane na wona, ‘susa;’ u ta susa swa siku rin’wana ni rin’wana; ‘ku sukela enkarhini lowu swa siku rin’wana ni rin’wana swi nga ta va swi susiwile,’ ni swin’wana. Ndzi hlaye emahlweni, ndzi ehleketa leswaku a ndzi nga ta kuma ku vonakala ehenhla ka tsalwa rero; emakumu ndzi fika eka 2 Vathesalonika 2:7, 8. ‘Hikuva xihundla xa ku homboloka xi le ku tirheni ka xona kutani; ntsena loyi sweswi a sivetaka u ta ya emahlweni a siveta, ku ko ku suka endleleni, kutani lowo homboloka u ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, O, ntiyiso wu vonake njhani swinene naswona wu kwetsime njhani! Hi kwalaho! Hi swona sweswo swa siku rin’wana ni rin’wana! Kutani ke, Pawulo u vula yini hi ‘loyi sweswi a sivetaka,’ kumbe la sivetelaka? Hi ‘munhu wa xidyoho,’ ni ‘lowo homboloka,’ ku vuriwa Vupapa. Kutani ke, i yini lexi sivetelaka leswaku Vupapa byi paluxiwa? I Vupfukeri; kutani ke, ‘swa siku rin’wana ni rin’wana’ swi fanele swi vula Vupfukeri.”—William Miller, Second Advent Manual, pheji 66.” Advent Review and Sabbath Herald, January 6, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Zvinorehwa ne“zvemazuva ose” muna VaTesaronika, izvo Miller akawana kuti ndizvo zvokwadi huru yendima iyi. Apo Pauro anotsanangura avo vasingadi zvokwadi, uye avo nokudaro vachagamuchira kunyengedzwa kukuru, zvirokwazvo ari kureva kuvenga zvokwadi mupfungwa yakafara; asi zvokwadi iri kutaurwa zvakananga mundima iyi ndiyo yokuti “zvemazuva ose” zvinomirira Roma yechihedheni.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Chiedza chemuviri iziso; naizvozvo kana ziso rako riri rimwe, muviri wako wose uchazara nechiedza. Asi kana ziso rako rakaipa, muviri wako wose uchazara nerima. Naizvozvo kana chiedza chiri mauri chiri rima, rima iroro iguru zvakadini! Hakuna munhu angashumira vatenzi vaviri; nokuti angatovenga mumwe, agoda mumwe; kana kuti achanamatira kune mumwe, agozvidza mumwe. Hamungashumiri Mwari nepfuma. Mateo 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Kuli kokha kukonda choonadi, kapena kudana ndi choonadi. Palibe malo apakati. Chinyengo champhamvu chimene chimadza pa anamwali opusa a pa Mateyu twente-faifi, chakhazikitsidwa pa kukana kwawo kuunika kwa miyala yamtengo wapatali ya Miller imene imayimira mayeso otsiriza. Mayeso otsiriza a Israeli wakale anali mayeso awo achikhumi, ndipo miyala yamtengo wapatali ya Miller ikuwala mowirikiza kakhumi m’masiku otsiriza. Chizindikiro cha kukana miyala yamtengo wapatali ya Miller ndi “the daily,” chimene oledzera a Efraimu anachitembenuza m’mbuyo m’badwo wachitatu wa Chiadiventi. “The daily” ndi chizindikiro cha satana cha chipembedzo chachikunja. Oledzerawo anayambitsa mwala wamtengo wapatali wonyenga, umene anautenga kuchokera ku Chiprotestanti chopotoka chimene chimazindikiritsa “the daily” monga chizindikiro cha Khristu.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Ukuqonda kukaMiller ngezacholo zakhe kwakunqunyelwe umlando aphakanyiswa kuwo. Eqiniseka ukuthi Ukuza Kwesibili kwakuyisenzakalo esilandelayo sesiprofetho, isilonda esibulalayo sobupapa ngo-1798 sasingamela kuphela umbuso wesine nowokugcina wasemhlabeni kaDaniyeli 2. UMiller wayenqunyelwe futhi ekuqondeni kwakhe “okwemihla ngemihla,” ngokuba ubufakazi bakhe buyilokhu ukuthi ngesambulo waholelwa endleleni ethile yokutadisha, lapho athi wasebenzisa khona iBhayibheli lakhe, iCruden’s Concordance, futhi wafunda namaphephandaba athile. Isinqumo sakhe sokutadisha ngaleyo ndlela sasivele sangena nje engqondweni yakhe.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
“මා දෙවියන් පිළිබඳ ස්වභාවවාදී අදහස් දරන්නෙකු ලෙස සිටි අවුරුදු දොළොස තුළ, සොයාගත හැකි සියලු ඉතිහාස ග්රන්ථ කියෙවුවෙමි; එහෙත් දැන් මම බයිබලයට ආදරය කළෙමි. එය යේසුස් ගැන උගන්වා දුන්නේ ය! එහෙත් තවමත් බයිබලයේ සැලකිය යුතු කොටසක් මා වෙත අඳුරු ව තිබුණි. 1818 හෝ 1819 දී, මා බැලීමට ගිය මිතුරෙකු සමඟ සංවාදයක නිරත වූ විට, දෙවියන් පිළිබඳ ස්වභාවවාදී අදහස් දරන්නෙකු ලෙස සිටි කල මා කතා කළ ආකාරය ඔහු දැනගෙන, අසාගෙන සිටි බැවින්, ඔහු තරමක් ගැඹුරු අර්ථයක් ගැබ්වූ ආකාරයකින්, ‘ඔබ මේ පාඨය ගැනත්, ඒ පාඨය ගැනත් කුමක් සිතන්නේ ද?’ යනුවෙන් විමසා සිටියේ ය; එසේ කියා සිටියේ, මා දෙවියන් පිළිබඳ ස්වභාවවාදී අදහස් දරන්නෙකු වූ කල විරුද්ධ වූ පැරණි පාඨයන්ට යොමු කරමිනි. ඔහු කුමක් අරමුණු කරන්නේ දැයි මම තේරුම්ගත් අතර, මෙසේ පිළිතුරු දුනිමි—ඔබ මට කාලය ලබා දෙනවා නම්, ඒවායේ අර්ථය මම ඔබට කියා දෙන්නෙමි. ‘ඔබට කොපමණ කාලයක් අවශ්ය ද?’ ‘මම දන්නේ නැහැ; එහෙත් මම ඔබට කියන්නෙමි,’ යයි මම පිළිතුරු දුනිමි; මක්නිසාද, තේරුම්ගත නොහැකි එළිදරව්වක් දෙවියන් වහන්සේ දී ඇති බව මට විශ්වාස කළ නොහැකි වූ බැවිනි. එවිට ශුද්ධාත්මයාණන් වහන්සේ අදහස් කළේ කුමක්දැයි සොයාගත හැකි බව විශ්වාස කරමින්, මාගේ බයිබලය අධ්යයනය කිරීමට මම තීරණය කළෙමි. එහෙත් මේ තීරණය ගත් වහාම, ‘ඔබට තේරුම්ගත නොහැකි වන පාඨයක් හමු වුවහොත්, ඔබ කුමක් කරන්නේ ද?’ යන සිතුවිල්ල මා වෙත පැමිණියේ ය. එවිට බයිබලය අධ්යයනය කිරීමේ මේ ක්රමය මාගේ සිතට පැමිණියේ ය:—එවැනි පාඨවල වචන මම ගෙන, ඒවා බයිබලය පුරා අනුව අනුගමනය කරමින්, මේ ආකාරයෙන් ඒවායේ අර්ථය සොයා ගන්නෙමි. මා අතේ ක්රූඩන්ගේ කොන්කෝඩන්සය තිබුණි; එය ලෝකයේ හොඳම එක යැයි මම සිතමි. එබැවින් එයත් මාගේ බයිබලයත් ගෙන, මම මාගේ ලිවීමේ මේසය අසල වාඩි වී, පුවත්පත් ටිකක් හැර වෙන කිසිවක් නොකියෙවුවෙමි; මක්නිසාද, මාගේ බයිබලයේ අදහස කුමක්දැයි දැනගැනීමට මම අධිෂ්ඨාන කරගෙන සිටියෙමි. Apollos Hale, The Second Advent Manual, 65.”
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Millerගේ මැණික් ඔහුගේ අධ්යයන ක්රමය මගින් පමණක් හඳුනාගනු ලැබුවේ නොව, දෙවියන්වහන්සේගෙන් ලැබුණු සෘජු එළිදරව්ව මඟින්ද හඳුනාගනු ලැබීය.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Mwari akatumira mutumwa Wake kuti azununguse mwoyo womumwe murimi akanga asingadaviri Bhaibheri, kuti amutungamirire kutsvakurudza zviporofita. Vatumwa vaMwari vakaramba vachishanyira akasanangurwa uyo, kuti vatungamirire pfungwa dzake uye kuzarurira kunzwisisa kwake zviporofita zvakanga zvagara zviri murima kuvanhu vaMwari. Kutanga kweketani yezvokwadi kwakapiwa kwaari, uye akatungamirirwa kuenderera mberi achitsvakurudza chisungo nechisungo, kusvikira atarira neushamiso nokuyemura paShoko raMwari. Akaona imomo ketani yakakwana yezvokwadi. Shoko iroro raakanga aiona serisina kufemerwa zvino rakazaruka pamberi pechiono chake mukunaka kwaro nomukubwinya kwaro. Akaona kuti chimwe chikamu cheRugwaro chinotsanangura chimwe, uye kana imwe ndima yakanga yakavharika kukunzwisisa kwake, akawana mune chimwe chikamu cheShoko icho chaichitsanangura. Akatarira Shoko dzvene raMwari nomufaro uye norukudzo rwakadzama zvikuru pamwe nokutya kutsvene.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Panun Mbaʼe kuñakarai White he’i ramo “Tupã omondo iánhelpe” Miller rendápe, upéva ohechauka porã Gabriel hague pe ánhel oñemondóva Miller rendápe, pórke “Iánhel” ha’e peteĩ ñe’ẽ oñeme’ẽva Gabriélpe.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Mazwi ya malaika, ‘Mimi ni Gabrieli, ninayesimama mbele za Mungu,’ yanaonyesha kwamba anashika cheo cha heshima kuu katika nyua za mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Wala hapana anayeshikamana nami katika mambo haya, ila huyo Mikaeli [Kristo] mkuu wenu.’ Danieli 10:21. Kumhusu Gabrieli Mwokozi anasema katika Ufunuo, kwamba ‘Akatuma kwa mkono wa malaika wake akamfunulia mtumwa wake Yohana.’ Ufunuo 1:1.” Tumaini la Vizazi Vyote, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Gabriyeli na malaika wengine walitumwa kuongoza mawazo ya Miller na “kufunua kwa ufahamu wake unabii uliokuwa daima giza kwa watu wa Mungu.” Ujumbe wake haukuendelezwa tu kupitia mbinu yake ya kujifunza, bali pia kwa ufunuo wa kimungu. Hata mbinu yenyewe aliyoitumia kujifunza Biblia ilikuwa imeletwa katika mawazo yake. Mungu anapoleta kweli katika akili zetu, huo ni ufunuo wa kimungu, kinyume na kuifikia kweli kupitia mchakato wa kuigawa Biblia kwa usahihi. Miller alifanya yote mawili, lakini ufunuo wa kimungu ulipaswa kuwa sehemu ya jinsi Miller alivyofikia kuielewa mada ya “the daily.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
Miller aisaziva kushanduka-shanduka kwemurume kana mukadzi kuri muna Dhanyeri chitsauko 8, ndima 9 kusvika 12, nokuti zvose zvaaiva nazvo zvaingova Bhaibheri chete neconcordance isina kana ruzivo pamusoro pemitauro yeBhaibheri. Aisazoona mutsauko uri pakati pe“sur” na“rum,” ayo ose anodudzirwa kuti “bvisa.” Aisazoona mutsauko uri pakati pe“miqdash” na“qodesh,” ayo ose anodudzirwa kuti “nzvimbo tsvene.”
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Hana kuona ukweli wa neno “tamid” linalopatikana mara mia moja na nne katika Biblia. Ukweli ambao hangeweza kuuona (ambao pia ndio ukweli aliouona), ulikuwa huu: katika matumizi yote mia moja na manne ya neno la Kiebrania “tamid” katika Biblia, ni katika kitabu cha Danieli pekee ndipo neno hilo la Kiebrania “tamid” limetumika kama nomino. “Tamid” ni neno la Kiebrania lenye maana ya “endelevu”, na katika kitabu cha Danieli limetafsiriwa kuwa “the daily.”
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “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.”
Mubhuku raDanieri chete ndimo umo shoko iri rinoshandiswa sezita, uye kune dzimwe nzvimbo dzose makumi mapfumbamwe nepfumbamwe rinoshandiswa sechirevo chinotsanangura chiito. Nokuda kwechikonzero ichi, vashanduri veBhaibheri reKing James pavakasangana naDanieri achishandisa shoko iri kashanu sezita, asi vamwe vose vanyori veBhaibheri vachirishandisa makumi mapfumbamwe nepfumbamwe sechirevo chinotsanangura chiito, vakamanikidzwa nehuremu hweuchapupu kugadzirisa kushandiswa kwakaitwa shoko iri naDanieri sezita. Kuti vagadzirise Danieri, vakawedzera shoko rokuti “sacrifice” kuShoko, uye nokudaro vakashandura zita kuva chirevo chinotsanangura chiito. Uyezve, kuti vagadzirise vashanduri, Ellen White akafemerwa kunyora kuti, “ndakaona maererano ne‘Daily,’ kuti shoko rokuti ‘sacrifice’ rakaiswa nokuchenjera kwavanhu, uye harisi rerugwaro; uye kuti Ishe vakapa maonero akarurama pamusoro paro kuna avo vakapa kuchema kweawa yokutongwa.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Miller, maererano neuchapupu hwake pachake, akanga achitsvaka kunzwisisa “zvezuva nezuva,” izvo zvaakazopedzisira anzwisisa muna 2 VaTesaronika. Asiwo, maererano neuchapupu hwake pachake, pakutsvaka kunzwisisa shoko, aifunga nzvimbo dzose dzairi kushandiswa, uye shoko iri rinoshandiswa dzimwe nguva makumi mapfumbamwe nepfumbamwe muBhaibheri. Kunyange zvakadaro, uchapupu hwake pamusoro pe“zvezuva nezuva” ndohwekuti haana kuriwana kumwe kupi zvako kunze kwebhuku raDanieri, paakati, “Ndakaramba ndichiverenga, uye handina kukwanisa kuwana imwewo nzvimbo yairi [zvezuva nezuva], kunze muna Danieri.” Miller akatungamirirwa kuzvishongo kwete nenzira yake yekudzidza chete, asiwo nechizaruro chaMwari chaakapihwa kubudikidza nebasa revatumwa.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Ndicho sababu ufahamu wake kuhusu “cha kila siku” ulikuwa sahihi, lakini wenye mipaka. Hakuweza kutambua kwamba, kati ya mara tano ambazo “cha kila siku” kinatajwa katika kitabu cha Danieli, mara moja kati ya zile mara tatu ambazo “cha kila siku” “kinaondolewa,” kiliwakilisha maana tofauti na zile mara nyingine mbili. Mara moja “cha kila siku” kinatumika pamoja na neno la Kiebrania “rum” na zile mara nyingine mbili kinatumika pamoja na neno la Kiebrania “sur”. Maneno yote mawili hutafsiriwa kuwa kuondoa, lakini “rum” katika Danieli sura ya nane, mstari wa kumi na mmoja, humaanisha “kuinua na kutukuza”, na katika sura ya kumi na moja, mstari wa thelathini na mmoja, na sura ya kumi na mbili, mstari wa kumi na mmoja, neno “sur” humaanisha “kuondoa”.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Vadzidzisi vezvouMwari vanodya nokunwa kudya kweBhabhironi vanopikisa vachiti, kunyange ukabvisa chinhu kana kuti pose paunosimudza chinhu, zvose zviri zviviri zvinomirira rudzi rwokubviswa, saka mazwi ose ari maviri anofanira kunzwisiswa seanoreva chinhu chimwe chete. Vanopikisa vachiti nguva nhatu idzo “zuva nezuva” “rinobviswa” dzinogara dzichireva kubvisa, uye nokuita saizvozvo, vanoratidza kuti Danieri akanga asina kungwarira pakusarudza kwake mazwi. Havatauri izvozvo pachena, asi nokududzirwa kunobva mumashoko avo vanodzidzisa kuti Danieri aifanira kunge akashandisa shoko rokuti “sur” pazviitiko zvose zvitatu, nokuti maererano nevadzidzisi vezvouMwari ava anonzi akanga achireva chinhu chimwe chete nguva dzose apo “zuva nezuva” “raibviswa.”
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Vanoita chinhu chimwe chete nemashoko anoti “miqdash” na “qodesh,” ayo ose ari maviri anoshandurwa achinzi “nzvimbo tsvene,” mundima yegumi neimwe kusvikira kune yegumi neina yechitsauko chechisere. Panzvimbo imwe neimwe panoshandiswa izwi rokuti “nzvimbo tsvene” mundima idzodzo ina, vanoomerera kuti ose anoreva nzvimbo tsvene yaMwari. Nokudaro zvakare, Danieri aifanira kungadai akangoshandisa “qodesh” muzvirevo zvose zvitatu, uye kwete kushandisa “miqdash” mundima yegumi neimwe. Miller angadai asina kuziva musiyano uri pakati pemashoko iwayo, asi vadzidzi vezvouMwari vemazuva ano vanouziva, uye pavanouziva, vanoomerera kuti hapafaniri kubvumirwa musiyano upi noupi. Asi Miller, uyo asina kuziva misiyano iri pakati pemashoko acho, akasvika pakunzwisisa kwakapesana nekwavadzidzi vezvouMwari vemazuva ano.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Chokwadi ndechokuti Danieri akanga ari munyori ainyatsochenjerera zvikuru, aiziva mutauro wechiHebheru, uye akatongwa seakangwara kupfuura varume vose vakachenjera veBhabhironi kagumi, ivo vaivawo varume vakangwara zvikuru munharaunda yavo pachavo. Kana paiva nomunhu aiziva mashandisirwo akarurama omutauro wechiHebheru, uye kuti waifanira kumiririrwa zvakarurama sei munhoroondo iyoyo chaiyo, aiva Danieri. Kana Danieri akashandisa mashoko akasiyana, zvaiva nokuti aiitirwa kutakura zvinorehwa zvakasiyana, izvo zvaakatsvaka nemaune kumiririra. Kana kushandisa kwakasiyana kwaDanieri mashoko anoshandurwa achinzi “nzvimbo tsvene” kana kuti “kubvisa” kwacherechedzwa, kunotsigira kunzwisisa kwaMiller kwe“zuva nezuva,” uko kwakazivikanwa naMiller mundima iyoyo chaiyo umo Pauro anoratidza kuti avo vanovenga chokwadi vakatemerwa kugamuchira kunyengedzwa kune simba.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Avo vanovenga chokwadi uye vachitenda nhema inoburitsa kunyengerwa kukuru, vanomirirwawo sevakadhakwa vaEfuremu, avo vanoratidzwa vari muzvikwata zviviri. Chikwata chimwe hutungamiri hwakadzidza, uye chimwe chikwata vanhuwo zvavo vasina kudzidza vanongonzwa chete zvinodzidziswa nevakadzidza. Ndivo vanovanda pasi penhema, uye vanoita sungano norufu. Ndivo vane mweya yavo yakazvikudza muna Habhakuki 2, uye ndivo mhandara dzakapusa dzaMateo 25. Ndivo vanoramba zvokwadi dzepasi dzehope dzaMiller, dzinopenya kagumi kupfuura pakuguma (zvichimiririra muedzo wegumi nowokupedzisira waIsraeri wazvino), sezvakaratidzwa nemufananidzo womuedzo wegumi nowokupedzisira waIsraeri wekare.
We will continue this study in the next article.
Tutawendelea na somo hili katika makala inayofuata.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Zvino Jehovha akati kuna Mozisi: Vanhu ava vachandirwadzisa kusvikira riniko? Uye vacharega riniko kutenda kwandiri, kunyange pane zviratidzo zvose zvandakaita pakati pavo? Ndichavarova nehosha, uye ndichavabvisa panhaka yavo; asi ndichaita kuti iwe uve rudzi rukuru, rune simba kupfuura ivo. Mozisi akati kuna Jehovha: Ipapo vaIjipiti vachazvinzwa, nokuti nemasimba enyu makabudisa vanhu ava kubva pakati pavo; uye vachazvitaurira vagere venyika ino; nokuti vakanzwa kuti imi, Jehovha, muri pakati pavanhu ava, uye kuti imi, Jehovha, munoonekwa chiso nechiso, uye kuti gore renyu rimire pamusoro pavo, uye kuti munovatungamirira masikati nembiru yegore, nousiku nembiru yomoto. Zvino kana mukauraya vanhu ava vose somunhu mumwe chete, ipapo ndudzi dzakanzwa mukurumbira wenyu dzichataura dzichiti: Nokuti Jehovha wakanga asingakwanisi kuisa vanhu ava munyika yaakavapikira nemhiko, naizvozvo wakavaurayira murenje. Zvino ndinokumbira, simba raIshe wangu ngarive guru, sezvamakataura muchiti: Jehovha anononoka kutsamwa, ane ngoni huru, anoregerera zvakaipa nokudarika, asi haangatongoregi ane mhosva asingapiwi mhosva yake; anorangira vana zvakaipa zvamadzibaba kusvikira kuchizvarwa chechitatu nechechina. Ndapota, regererai zvakaipa zvavanhu ava maererano noukuru hwengoni dzenyu, sezvamakaregerera vanhu ava kubva kuIjipiti kusvikira zvino. Jehovha akati: Ndavaregerera maererano neshoko rako; asi zvirokwazvo, noupenyu hwangu, nyika yose ichazadzwa nokubwinya kwaJehovha. Nokuti varume ava vose vakaona kubwinya kwangu nezvishamiso zvangu zvandakaita muIjipiti nomurenje, vakandiedza zvino kagumi, uye havana kuteerera inzwi rangu; zvirokwazvo havangazooni nyika yandakapikira madzibaba avo nemhiko, uye hakuna kana mumwe wavo akandirwadzisa achaiona. Asi muranda wangu Karebhi, nokuti wakanga ane mumwe mweya maari, uye akanditevera kwazvo, iye ndichamuisa munyika yaakapinda mairi; uye mbeu yake ichaigaramo senhaka. Numeri 14:11–24.