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# The Book of Daniel - Number Forty-Six

Igitabo ca Daniyeli - Cumi na Gatandatu

The Rest and Refreshing

Ukuphumula Nokuvuselelwa

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> 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.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

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.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> 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.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

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.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “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.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “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.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “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.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

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।

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “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.

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “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.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “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 took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “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.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

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

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “ 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.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

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

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “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.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

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.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

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.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> 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.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

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

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> 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.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

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.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

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.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

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.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> 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.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

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.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> 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.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

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

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> 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.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

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.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

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.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> 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.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

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.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

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.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

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

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

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.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

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:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

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

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

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

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

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

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

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.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

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.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

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

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

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

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

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

We will continue this study in the next article.

Tutendeleza somo hili katika makala inayofuata.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “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.

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