Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabriel alijia kwa Danieli baada ya yeye kufahamu miaka sabini ya uhamisho wa unabii wa Yeremia, na kiapo na laana ya Musa.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Mugore rokutanga rokutonga kwake, ini Dhanieri ndakanzwisisa namabhuku kuwanda kwamakore, pamusoro pawo shoko raJehovha rakanga rasvika kuna Jeremia muprofita, kuti aizozadzisa makore makumi manomwe pakuparadzwa kweJerusarema. ... Zvirokwazvo, vaIsraeri vose vakadarika murayiro wenyu, nokutsauka kwazvo kuti varege kuteerera inzwi renyu; naizvozvo kutukwa kwakadururirwa pamusoro pedu, nemhiko yakanyorwa mumurayiro waMozisi muranda waMwari, nokuti takamutadzira. Uye wakasimbisa mashoko enyu, amakataura pamusoro pedu, napamusoro pavatongi vedu vaititonga, nokuuyisa pamusoro pedu dambudziko guru; nokuti pasi pedenga rose hakuna kumbobvira kwaitwa sezvakaitirwa Jerusarema. Sezvazvakanyorwa mumurayiro waMozisi, dambudziko iri rose rakatiwira; asi hatina kukumbira kuna Jehovha Mwari wedu, kuti titsauke pazvakaipa zvedu, uye tinzwisise chokwadi chenyu. Naizvozvo Jehovha akarinda pamusoro pedambudziko iri, akarivuyisa pamusoro pedu; nokuti Jehovha Mwari wedu akarurama pamabasa ake ose aanoita; nokuti hatina kuteerera inzwi rake. Dhanieri 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Shoko rakashandiswa naDhanieri rakashandurwa richinzi “mhiko,” ndiro shoko rimwe chetero rakashandiswa naMozisi rakashandurwa richinzi “kanomwe,” muna Revhitiko 26. Sista White anotizivisa kuti muchitsauko 9, Dhanieri akanga achitsvaka kunzwisisa ukama huri pakati penguva yaJeremia yemakore makumi manomwe nenguva yemakore zviuru zviviri nemazana matatu. Muchitsauko 8, Gabrieri akanga arayirwa kuti aite kuti Dhanieri anzwisise chiratidzo chemazuva zviuru zviviri nemazana matatu, uye Gabrieri ari kupedzisa basa rake paanodzoka muchitsauko 9, uye anozivisa Dhanieri kuti aparadzanise mupfungwa zviratidzo zviviri izvo zvanga zviri musoro wezvitsauko 7, 8, uye 9wo. Zviratidzo zviviri izvozvo ndizvo musoro we“kuwedzera kwezivo” kwakazarurwa muna 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Iminyaka engamashumi asixhenxe kaJeremiya kanye “nesiqalekiso” sikaMose kokubili kuyizimpawu “zezikhathi eziyisikhombisa,” njengoba zimelelwa “yisifungo” sikaMose; kodwa uGabriyeli uzokwethula ukuhlukaniswa kwesikhathi seminyaka eyizinkulungwane ezimbili namakhulu amathathu. Singahlukaniswa ngokufanele kuphela lapho ubudlelwane bombono (“chazon”) wokunyathelwa phansi, nombono (“mareh”) wokubonakala, buhlukaniswa ngokufanele. UGabriyeli waqala ngokukhomba ukuthi isikhathi sokuhlolwa seminyaka engamakhulu amane namashumi ayisishiyagalolunye sanikezwa amaJuda. Leso sikhathi sasifana nesikhathi seminyaka engamakhulu amane namashumi ayisishiyagalolunye sokuvukela, esasikhiqize iminyaka engamashumi asixhenxe yokuthunjwa.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Shoko rokuti “akatemwa” riri mundima makumi maviri neina rinoreva nguva inotangira pakubudiswa kwemurayiro wechitatu muna 457 BC, kusvikira pakutemwa nematombo kwaStefano muna 34 AD, asi shoko rokuti “akatemwa” riri mundima makumi maviri nenhanhatu nemakumi maviri nenomwe riri kuzivisa masimba anoparadza echipegani neepapa.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Uye pashure pemavhiki makumi matanhatu namaviri, Mesiya achagurwa, asi kwete nokuda kwake; uye vanhu vomuchinda uchauya vachaparadza guta nenzvimbo tsvene; uye kuguma kwazvo kuchava namafashamo, uye kusvikira kumagumo ehondo kuparadzwa kwakatarwa. Iye achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki achagumisa chibayiro nechipiriso, uye pamusoro pokupararira kwezvinonyangadza achachiita dongo, kusvikira pakupedzisira, uye izvo zvakatemwa zvichadururwa pamusoro pechakaitwa dongo. Danieli 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel anozivisa Danieli kuti “shure kwa” kwekunge “Mesiya” “agurwa,” “vanhu vomuchinda uchauya vachaparadza guta nenzvimbo tsvene.” Roma yechihedheni yakaparadza “guta nenzvimbo tsvene” pakukombwa kwakatora makore matatu nehafu chaiwo, kubva mugore ra66 kusvika ra70 AD. Gabriel anoratidza kuti “kuguma kwehondo” kwaizova “nemafashamo,” uye kuti hondo yacho yaizova ne“kuparadzwa.” Hondo yakaitirwa Jerusarema nenzvimbo tsvene ndiyo yakanga iri kutsikwa-tsikwa kwakaitwa nechihedheni nepapa. Simba rechihedheni raizoparadza Jerusarema pakutanga rakanga riri Bhabhironi, asi simba rechihedheni raizoriparadza shure kwokunge Mesiya arovererwa pamuchinjikwa rakanga riri Roma yechihedheni. Asi hondo yakarwisana nenzvimbo tsvene neuto yakaitwa nemasimba maviri anoparadza, uye rechipiri pamasimba maviri iwayo anoparadza muMagwaro ndiro upapa.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Upapa ni uwezo unaowakilishwa kama “mjeledi unaofurika”; ndiyo nguvu katika aya ya arobaini ya Danieli kumi na moja, “inayofurika na kupita juu.” Kukanyagwa kwa Yerusalemu kulikozanza na Babeli, na kuendelea pamoja na taifa la chuma lililonena maneno magumu ya mafumbo kama alivyowakilisha Musa katika Kumbukumbu la Torati, kulifuatiwa na upapa. Hata mpaka mwisho wa kukanyagwa huko, “uharibifu” ulikuwa “umeamriwa.” Katika aya ya ishirini na saba, Kristo analithibitisha agano pamoja na wengi kwa juma moja. Katikati ya juma hilo, mfumo wa dhabihu wa duniani ungekomeshwa Kristo alipoanza huduma yake ya ukuhani mkuu katika patakatifu mbinguni. Kwa sababu ya kutotii kwa Wayahudi wakati wa muda wa rehema uliokuwa umekatiliwa kwa ajili yao, patakatifu na mji vilipaswa kufanywa ukiwa tena.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Vhesi rinoti, “nokuda kwokupararira kwezvinonyangadza achachiita dongo, kusvikira pakugumisirwa; uye zvakatarwa zvichadururwa pamusoro pechakaitwa dongo.” MaJuda pavakazadza mukombe wenguva yavo yokuedzwa kusvikira pamuromo, guta nenzvimbo tsvene zvaifanira kuitwa dongo kusvikira pakuguma kwehondo. Pa“kugumisirwa” kwokutsikwa-tsikwa muna 1798, kwakanga “kwatarwa” kuti upapa hwaizogamuchira ronda rinouraya. Ipapo guta nenzvimbo tsvene zvaifanira kudzorerwa nokuvakwazve, sezvakaratidzwa mumufananidzo apo maJuda akabuda muBhabhironi chairo pasi pemirau mitatu.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Mpaka ukamilifu wa vita hivyo Yerusalemu ilipaswa kukanyagwa chini na mamlaka ya upapa. Vipindi vya kinabii vinavyounda vipindi mahsusi ndani ya ile miaka elfu mbili na mia tatu vinaweza kueleweka kwa usahihi tu pale ambapo uhusiano wa maono ya kukanyagwa chini ya ile miaka sabini unaeleweka kwa kuhusishwa na maono ya kurejeshwa kwa patakatifu na jeshi. Kukataa maono ya kutawanywa kwa laana ya Musa ni kukataa maono ya kukusanywa. Maono ya ile miaka sabini ni maono ya kutawanywa. Maono ya ile miaka elfu mbili na mia tatu ni maono ya kukusanywa. Maono ya ile miaka sabini ni maono ya “chazon” ya kutawanywa, na maono ya ile miaka elfu mbili na mia tatu ni maono ya “mareh” ya kukusanywa.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Naizvozvo, izvo Mwari zvaakabatanidza pamwechete, munhu ngaarege kuzviparadzanisa. Marko 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Zviono zviviri izvi zvakabatanidzwa pamwe chete nenzira yechiporofita, uye kuramba chimwe ndiko kuramba zvose zviri zviviri. Chokwadi ichi chinoratidza kuti, kunyange zvazvo Adventism ichiti vanotsigira chiporofita chemakore zviuru zviviri namazana matatu, vakaramba mbiru huru yepakati yeAdventism, sezvavakaramba zvechokwadi “nguva nomwe” muna 1863. Ko vaJudha havana here kupupura kuti vanochengeta murayiro waMwari? Ko Israeri yekare haina here kupupura kuti yakanga yakatarisira Mesia? Kupupura hakuna zvachinoreva kana kusingatsigiri Shoko raMwari.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
UMiller ekugcineni akhomba u-22 Okthoba 1844 njengokuphela kwesikhathi sezinsuku eziyizinkulungwane ezimbili namakhulu amathathu, kodwa ukuqonda kwawo kwakulinganiselwe. Kwaze kwaba ngemva kokudumazeka okukhulu lapho ukukhanya kweza maqondana nendlu engcwele yasezulwini kanye nokubonakala kukaKristu eNdaweni eNgcwelengcwele ngalolo suku. Kwaze kwaba ngemva kwalolo suku lapho ebona umlayezo wengelosi yesithathu nomthetho kaNkulunkulu.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Ishe akanga achida kuwedzera chiedza chechiporofita chine chokuita nemakore ane zviuru zviviri namazana matatu, uye muna 1856, akazarura musuwo kuti pave nechimwe chiedza chakawedzerwa; uye mukati memakore manomwe akatevera, Adventism yakavhara musuwo iwoyo. Zvakazosvika chete pashure pa11 Gunyana 2001 apo Ishe akatungamirira vadzidzi vechiporofita kudzokera kuzvinyorwa zvaHiram Edson, uye chiedza che“nguva nomwe” chakatangazve kuwedzera.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
ဆယ့်နှစ်ရာသုံးဆယ်နှစ်နှစ်အနက်ဂဏန်းပရောဖက်ပြုချက်နှင့် နှစ်နှစ်ထောင်ငါးရာနှစ်ဆယ်အနက်ဂဏန်းပရောဖက်ပြုချက်တို့အကြားရှိ ဆက်နွယ်မှုကို မမြင်လိုခဲ့သဖြင့်၊ အဒဗင့်တဝါဒသည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်ကို ကန့်သတ်၍ မပြည့်စုံသောပုံစံဖြင့် နားလည်လာခဲ့သည်။
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Mara tu Bwana S. S. Snow alipoweka tarehe ya kusulubiwa kuwa isiyobadilika, tarehe ya Oktoba 22, 1844, ilithibitishwa.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.
Naizvozvo ziva uye unzwisise kuti kubva pakubudiswa kweshoko rokurayira rokudzorera nokuvaka Jerusarema kusvikira kuna Mesia, Muchinda, kuchava namavhiki manomwe, namavhiki makumi matanhatu namaviri; mugwagwa uchavakwazve, norusvingo rwacho, kunyange munguva dzokutambudzika. Uye shure kwamavhiki makumi matanhatu namaviri, Mesia achagurwa, asi kwete nokuda kwake amene; navanhu vomuchinda achauya vachaparadza guta nenzvimbo tsvene; nokuguma kwazvo kuchava semafashamo, uye kusvikira kumugumo wehondo kuparadzwa kwakatarwa. Uye achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki achagumisa chibayiro nechipo, uye pamusoro pokupararira kwezvinonyangadza achachiita dongo, kusvikira pakupedziswa, uye zvakatarwa zvichadururwa pamusoro pechakaitwa dongo. Danieri 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
VaMillerite vakaziva zuva chairo rekurovererwa kwaKristu pamuchinjikwa, uye ipapo kuguma kwenguva yemakore zviuru zviviri nemazana matatu kwakazozivikanwa. “Kugurwa kwaMesiya” “pakati pevhiki,” umo Kristu akasimbisa “sungano” nokuda kwokuti vaJudha vakanga vazadza mukombe wenguva yavo yokuedzwa kusvika pamusoro, sezvinomiririrwa ne“kupararira kwezvinonyangadza,” kwakazivikanwawo. Muchinjikwa wakava chiratidzo chenhoroondo chakanga chakakosha mukuzivikanwa kweshoko reKuchema kwePakati pousiku.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Licha ya nuru iliyokuwamo katika aya zilizoleta udhihirisho wenye nguvu kiasi hicho wa uwezo wa Mungu, Wamilerite hawakuwahi kufikia ufahamu wa aya hizo uliowakilishwa na shauku ya Danieli ya kuelewa uhusiano wa maono hayo mawili. Juma ambalo Kristo alithibitisha agano liligawanywa katika vipindi viwili, ambavyo dada White baadaye alivibainisha kuwa vinawakilisha huduma binafsi ya Kristo ya miaka mitatu na nusu, ikifuatwa na huduma yake kama ilivyowakilishwa na wanafunzi. Waliona kwamba alama ya kihistoria ya msalaba ilikuja kuwa nanga ya kuthibitisha tarehe ya Oktoba 22, 1844, lakini hawakuona kwamba pia iliuwakilisha kitovu cha vipindi viwili vinavyofanana vya miaka mitatu na nusu, na hivyo kuwakilisha “nyakati saba,” ambazo Mungu kupitia kwa Musa aliziita “ugomvi wa agano lake.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Ipapo ndichafambawo zvinopesana nemi, uye ndichakurangai zvakare kanomwe nokuda kwezvivi zvenyu. Uye ndichauyisa munondo pamusoro penyu, uchatsiva gakava resungano yangu; uye kana maungana mukati memaguta enyu, ndichatuma denda pakati penyu; uye muchaiswa muruoko rwomuvengi. Revhitiko 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Kristu paaisimbisa sungano navazhinji, yaiva iyo sungano yaaive negakava pamusoro payo navaJudha vasingateereri. “Gakava resungano yake” rakatanga muna 723 BC, vaAsiriya pavakatora ushe hwokuchamhembe vachiuisa muutapwa, uye ipapo, kwemazuva echiprofita ane chiuru chimwe namazana maviri namakumi matanhatu, upagani hwakatsikira Israeri chaiyo pasi. Kutsikirirwa ikoko kwakazoteverwa nemamwe mazuva echiprofita ane chiuru chimwe namazana maviri namakumi matanhatu, eupapa achitsikira Israeri yomweya pasi.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Sabata ya kiunabii ambamo Kristo alithibitisha agano, kwa kutimiza maono ya miaka elfu mbili na mia tatu, pia iliwakilisha maono ya miaka elfu mbili mia tano na ishirini. Wamilerita walitambua vya kutosha unabii wa miaka elfu mbili na mia tatu hata wakatangaza kwa usahihi ujumbe wa Kilio cha Usiku wa Manane, lakini walichagua kukataa sehemu ya nuru ambayo tafsiri ya Gabrieli katika sura ya tisa ilikusudiwa kuwasilisha.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriyeli akanga araira Dhanieri kuti aparadzanise zvakarurama mupfungwa zviratidzo zviviri izvi, zvinomiririrwa se “matter” ne “vision,” uye mukuzadziswa kwezano iroro Sista White anotizivisa kuti uyu ndiwo waive mutoro chaiwo waDhanieri paakanga achitsvaka kunzwisisa ukama hwevhiki makumi manomwe (chiratidzo che “seven times”), nemakore ane zviuru zviviri nemazana matatu.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Kukanira kwa Chiadventisti “nthawi zisanu ndi ziwiri” kunawaika pa malo amene sakanatha kumvetsa kuti nthawi yoyamba ya zaka mazana anayi ndi makumi asanu ndi anayi, imene inachotsedwa pa zaka zikwi ziwiri ndi mazana atatu, inkaimira kupanduka kwa pangano kumene Mose anatcha “mkangano wa pangano lake”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Na vona va tlhela va sivela ku lemuka leswaku ku gongondzeriwa ka yena exihambanweni exikarhi ka vhiki a ku nga ri ntsena ku kombisa siku, hikuva a ku kombisa xikarhi xa xivilelo xa Kriste hi ku nga yingisi ka Israele hi ngati ya ntwanano. A va ri lava feke mahlo eka ntiyiso wa leswaku ngati leyi halatiweke hikwalaho ka lavo tala exihambanweni, leyi tiyisisaka ntwanano wa yena, a yi tlhela yi tiyisa ntwanano lowu vekiweke eLevitika 25 na 26.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
ઇઝરાયલના પ્રાચીન લોકોએ પોતાના ઉપર એવો કરાર લીધો જેમાં તેમણે કરારની વ્યાખ્યા પોતાની આ ઘોષણામાં નિર્ધારિત કરી: “યહોવાએ જે કંઈ કહ્યું છે તે બધું અમે કરીશું,” અને તેઓ સંપૂર્ણ અજાણ હતા કે ખ્રિસ્ત જે કરાર અર્પણ કરતાં હતાં, તેમાં આવશ્યક હતું કે તેમનો ધર્મશાસ્ત્ર હૃદય પર લખાયેલો હોય. કરારની શરતો વિષે તેમની ફરીસીય વ્યાખ્યાએ તેમને સચ્ચા કરારને સમજવા અને સ્વીકારવા દે્યા નહીં.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
ઇસ્રાયેલે અઠવાડિયાના મધ્યમાં થયેલા ક્રોસના લોહીને એવા અર્થમાં વ્યાખ્યાયિત કર્યું છે કે જેના કારણે આધુનિક ઇસ્રાયેલ પર પણ એ જ પ્રકારની અંધતા આવી છે, જેવી પ્રાચીન ઇસ્રાયેલ પર ત્યારે આવી હતી જ્યારે તેમણે મશીહાને અસ્વીકાર કર્યો હતો અને ઘોષણા કરી હતી કે કૈસર સિવાય તેઓનો કોઈ રાજા નથી.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Israyeli ya kisasa haiioni kweli kwamba historia ambayo Gabrieli alimwekea wazi Danieli haijumuishi tu kuthibitishwa kwa agano, bali pia kutawanywa kunakowaletwa juu ya wale wanaolikataa agano hilo; kwa maana aya hizo zinaonyesha kwamba Rumi ya kipagani (yule mkuu atakayekuja) angeharibu mji na patakatifu, na kwamba hata mwisho wa vita—vilivyolikanyaga patakatifu na jeshi—“maangamizo,” kwa wingi, yalikuwa yameamriwa.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Katika historia ambayo Kristo alimwaga damu yake ili kulithibitisha agano pamoja na wengi, mamlaka yale mawili ya uharibifu ya Roma ya kipagani na ya kipapa yanatambulishwa kwa namna ya pekee. Damu iliyomwagika juu ya msalaba ndiyo ambayo Kristo huleta ndani ya patakatifu pa mbinguni, nayo ni ishara ya kazi yake inayowakilishwa na maono ya “mareh” ya miaka elfu mbili mia tatu. Historia hiyo imefumwa pamoja na historia ya maono ya “chazon” ya miaka elfu mbili mia tano na ishirini, kama inavyowakilishwa na mamlaka yale mawili ya uharibifu ambayo yangelikanyaga patakatifu na jeshi.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Amaqiniso ayemelwe ephusheni likaMiller njengamatshe ayigugu ayekhanya njengelanga, kodwa ayengakapheleli. Ezinsukwini zokugcina, lapho Ukukhala Kwaphakathi Kwamabili kuphindwa ngokwezwi nezwi, wona kanye lawo matshe ayigugu ayophonswa ebhokisini elisha, elikhulu, ngu“Ndoda Yebhulashi Lothuli”, bese ekhanya ngokuphindwe kayishumi kunokuba ayekhanya ekuqaleni. Aba yisivivinyo somyalezo wokugcina Wokukhala Kwaphakathi Kwamabili. Lawo matshe ayigugu akhonjwa ngokucacile ofakazi ababili abaprofethwa nguHabakuki, njengamatafula. Lapho amatafula amabili amashadi amaphayona ka-1843 noka-1850 ebekwa phezu komunye nomunye “umugqa phezu komugqa”, amatshe ayigugu kaMiller akhonjwa ngokucacile, futhi ngokwenza kanjalo lawo matshe ayigugu amelela umyalezo Wokukhala Kwaphakathi Kwamabili wokugcina.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
ច្រើនបំផុតនៃសេចក្តីពិតនៅលើគំនូសតាងទាំងពីរ បង្ហាញពីទំនាយដែលបានសម្រេចរួចមកហើយមុនឆ្នាំ 1844 ដូចជា ការកំណត់អត្តសញ្ញាណសត្វទាំងឡាយនៅក្នុង ដានីយ៉ែល ជំពូក 7 និង 8។ រូបសំណាកនៅក្នុង ដានីយ៉ែល ជំពូក 2 ក៏ត្រូវបានបង្ហាញផងដែរ។ ការជជែកដេញដោលអំពីថា តើរ៉ូម ឬ អង់ទីយ៉ូខុស អេពីផានេស ជាអ្វីដែលបង្កើតចក្ខុនិមិត្តនោះ ក៏មាននៅទីនោះដែរ។ ការខកចិត្តលើកដំបូង និងពេលពន្យារនៅក្នុង ហាបាគុក និងរឿងព្រហ្មចារីទាំងដប់ ក៏មាននៅទីនោះដែរ។ ការមកដល់នៃទេវតាទីបីក៏មាននៅទីនោះ ដូចគ្នានឹងទីសក្ការៈនៅស្ថានសួគ៌ផងដែរ។ «ពាក្យ “ប្រចាំថ្ងៃ”» ក្នុងនាមជានិមិត្តសញ្ញានៃពហុទេវនិយម ក៏មាននៅទីនោះដែរ។ ហើយជាក់ជាមិនខាន វេទនាទាំងបីនៃសាសនាអ៊ីស្លាម ក៏មាននៅទីនោះដែរ។ នៅពេលយកមករួមគ្នា គំនូសតាងទាំងនោះតំណាងឲ្យការបង្ហាញមួយនៃ «ការកើនឡើងនៃចំណេះដឹង» ដែលកើតឡើង នៅពេលសិង្ហនៃពូជយូដា បើកត្រាសេចក្តីពិតទំនាយមួយ។
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Sezvatinopedza kufungisisa kwedu pamusoro pechiratidzo chorwizi Ulai sechiratidzo chezivo yechiporofita yakasvinudzwa panguva yokuguma muna 1798, iyo yakawedzera kuti iumbe mabwe anokosha mubhokisi idzva, guru, rokurota kwaWilliam Miller, tichadzokerazve kuzvokwadi dzechiMillerite dzakanga dzisina kukwana munhoroondo yadzo. Dzimwe dzakasiyiwa dziri mumamiriro okusakwana nokuda kwenguva yenhoroondo yavakanga vachirarama mairi vaMillerite, uye dzimwe dzakasiyiwa dzisina kukwana nokuda kwokusateerera kwaavo vakaramba kufambirana nechiedza chaifambira mberi chengirozi yechitatu.
We will continue these things in the next article.
Waxaan qodobadan ku sii wadi doonnaa maqaalka xiga.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Avo Mwari akatuma neshoko vanhu zvavo chete, asi shoko ravanotakura rine chimiro chakadini? Muchatsunga here kufuratira, kana kurerutsa, yambiro idzodzo, nokuti Mwari haana kukubvunzai kuti chii chaingadai chasarudzwa? Mwari anodana vanhu vachataura, vachadanidzira nesimba, vasingaregi. Mwari akamutsa vatumwa vake kuti vaite basa rake renguva ino. Vamwe vakatsauka kubva mushoko wokururama kwaKristu kuti vatsoropodze vanhu vacho nokusakwana kwavo, nokuti havaparidzi shoko rechokwadi nenyasha dzose nokunatswa kwose kunodiwa. Vane kushingaira kwakanyanyisa, vane kusimbisisa kwakanyanyisa, vanotaura nechisimbiso chakanyanyisa, uye nokudaro shoko iro raigona kuunza kuporeswa noupenyu nenyaradzo kumweya mizhinji yakaneta neyakatambudzwa, rinorambidzwa, mune chimwe chiyero; nokuti pachiyero ichocho icho vanhu vane simba vanovhara mwoyo yavo pachavo nokumisikidza kuda kwavo pachavo vachipikisana nezvakataurwa naMwari, vachatsvaka kubvisa mwenje wechiedza kubva kuna avo vave vachishuva nokunyengetera chiedza nesimba rinomutsa upenyu. Kristu akanyora pasi mashoko ose akaomarara, okuzvikudza, nokunyomba akataurwa pamusoro pavaranda vake sokunge akataurwa pamusoro pake amene.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Ujumbe wa malaika wa tatu hautaeleweka, na nuru itakayoitia dunia nuru kwa utukufu wake itaitwa nuru ya uongo na wale wanaokataa kutembea katika utukufu wake unaoendelea kuongezeka. Kazi ambayo ingeweza kufanywa itaachwa bila kufanywa na wakataao ukweli, kwa sababu ya kutokuamini kwao. Tunawasihi ninyi mnaoipinga nuru ya ukweli, mjitenge njiani mwa watu wa Mungu. Acheni nuru iliyotumwa kutoka mbinguni iwaangazie kwa miale iliyo wazi na thabiti. Mungu anawawajibisha ninyi ambao nuru hii imewajia, kwa matumizi mnayoifanya. Wale wasiokubali kusikia watahesabiwa kuwa na hatia; kwa maana ukweli umewekwa karibu nao ili waupoke, lakini walidharau fursa na mapendeleo yao. Ujumbe wenye vibali vya kimungu umetumwa kwa watu wa Mungu; utukufu, ukuu, na haki ya Kristo, zilizojaa wema na kweli, zimewasilishwa; utimilifu wa Uungu ndani ya Yesu Kristo umewekwa wazi miongoni mwetu kwa uzuri na upendezi, ili kuwavuta wote ambao mioyo yao haikufungwa na chuki ya upendeleo. Tunajua kwamba Mungu ametenda kazi miongoni mwetu. Tumeona roho zikigeuka kutoka dhambini na kuelekea katika haki. Tumeona imani ikifufuliwa katika mioyo ya waliovunjika moyo. Je, tutakuwa kama wale wenye ukoma waliotakaswa wakaendelea na njia yao, na mmoja tu akarudi kumtukuza Mungu? Afadhali na tusimulie wema wake, na kumhimidi Mungu kwa moyo, kwa kalamu, na kwa sauti.” Review and Herald, Mei 27, 1890.