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# The Book of Daniel - Number Fifty

Incwadi KaDaniyeli - Inombolo Yamashumi Amahlanu

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Kupfuurwa Kwezvakavanzika zveUprofita hwaDanieri 8: Zvakazarurwa zvaPalmoni

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Mu chikapitulu 8 cha Danieli, Danieli anapatsidwa masomphenya a maufumu a maulosi a m’Baibulo, ndipo pambuyo pake anamva kukambirana kwa kumwamba kofotokozedwa mwa funso ndi yankho.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Aho ndakanzwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kuna iye mutsvene wakati akanga achitaura, Chiratidzo ichi chenguva dzose yechibayiro chemazuva ose, nokudarika kunoparadza, chinopa zvose zviri zviviri nzvimbo tsvene neuto kuti zvitsikwe netsoka, chichasvika rinhi? Iye akati kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieli 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Ndima gumi nembiri dzokutanga dzinomirira chiratidzo, uye ndima yegumi nenhatu neyegumi neina dzinoratidza chimwe chiratidzo. Sezvakangoitawo pamashoko maviri echiHebheru ose ari maviri anoshandurwa kuti “kubvisa,” uye mashoko maviri echiHebheru ose ari maviri anoshandurwa kuti “nzvimbo tsvene,” muna Danieri chitsauko 8 munewo mashoko maviri akasiyana echiHebheru, ose ari maviri anoshandurwa kuti “chiratidzo.”

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Loko ana litatoli mibale oyo ebongolamaki ete “kolongola,” bateoloji ya Adventisme balobaka ete maloba yango nyonso mibale esengeli kososolama na ndimbola ya “kolongola.” Loko ana maloba mibale oyo ebongolamaki ete “esika mosantu,” bateoloji ya Adventisme balobaka ete maloba yango nyonso mibale esengeli kososolama lokola “esika mosantu ya Nzambe”; mpe loko ana maloba mibale oyo ebongolamaki ete “emonaneli,” bateoloji ya Adventisme, lisusu, balekaka kaka bokeseni oyo ezali kati na maloba yango mibale. Bokeseni yango ezalaki na ntina mingi penza mpo na Danyele, kino asalelaki na nko maloba mibale ya Baebele oyo ekeseni mpenza; yango wana, tosengeli koyeba mpe kobatela bokeseni yango. Liloba “emonaneli,” na molongo ya zomi na misato, ezali liloba ya Baebele “chazon,” mpe elingi koloba ndoto, emoniseli, to liloba ya esakweli—emonaneli.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Shoko rokuti “chiratidzo” rinowanikwa kagumi muchitsauko chechisere chaDanieri, asi rinomirira mazwi maviri akasiyana echiHebheru. “Chazon,” iro rinowanikwa mundima 13, rinowanikwawo mundima 1, uyezve kaviri mundima 2, zvirokwazvo mundima 13, uye kamwe chete mundima 15, 17, na26. Panguva nomwe pagumi panowanikwa shoko rokuti “chiratidzo” muchitsauko chechisere chaDanieri, rinenge riri shoko rokuti “chazon,” rinongoreva kuti “chiratidzo”.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Dzina rokuti “chiratidzo” parinowanikwa dzimwe nguva nhatu muna Danieri chitsauko chisere, ishoko rechiHebheru rinoti “mareh,” rinoreva kuona; kana kuonekwa. Muchitsauko chisere, shoko rechiHebheru rokuti “mareh” rakadudzirwawo kamwe chete kwete sokuti “chiratidzo,” asi sokuti “kuonekwa,” nokudaro richinyatsoratidza zvakakwana zvinorehwa neshoko iri. Ko Danieri akashandisirei mashoko maviri akasiyana echiHebheru, ari pedyo zvikuru pakureva zvokuti vadudziri vaaabata seshoko rimwe chete? Zvine basa here?

> “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.

> “Kila kanuni katika neno la Mungu ina nafasi yake, kila ukweli una umuhimu wake. Nayo muundo wake kamili, katika mpango na utekelezaji, hushuhudia juu ya Mwanzilishi wake. Muundo wa namna hiyo hakuna akili yoyote isipokuwa ile ya Yule Asiye na Kikomo ingeweza kuuwaza au kuuumba.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Mhinduro kumubvunzo wechipiri ndeyekuti Hongu, zvinokosha chaizvo kuti nei Dhanyeri akaita mutsauko iwoyo; naizvozvo zvinova mutoro womudzidzi wechiporofita kutsvaka kunzwisisa mubvunzo wokutanga, unobvunza kuti nei Dhanyeri akaita mutsauko iwoyo. Mitsauko yaakaita pamusoro peshoko rakashandurwa richinzi “sanctuary,” uye shoko rakashandurwa richinzi “take away,” ine migumisiro isingaperi; saka nei munhu upi noupi angatarisira kukosha kuduku pane shoko rakashandurwa richinzi “vision?” “Chokwadi chose” chine “kukosha kwacho” “mushoko raMwari,” uye chinobata “chimiro” chechiporofita, pamwe nokuzadziswa kwechiporofita apo “chichiitwa.”

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Patakatanga kufunga nezveshoko rokuti “chiratidzo,” muchitsauko chisere, “chokwadi” chine “zvarinoreva” pauchapupu hwaDhanieri ndechokuti ndiani akapindura mubvunzo waDhanieri 8, ndima 13, achiti, “Kusvikira pamazuva zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Kuna mambo manne yaliyo na “uzito” wa moja kwa moja juu ya Danieli sura ya nane, ambayo ninakusudia kuyashughulikia. Moja ni kwamba maono ya Mto Ulai yametambuliwa kuwa unabii kwa ajili ya siku za mwisho, na pia ni ishara ya “maarifa” ya kitabu cha Danieli ambayo “yalifunguliwa” katika “wakati wa mwisho” mwaka wa 1798.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Kudiikanwa kufunda Shoko raMwari kwakanyanya, pedyo, uye kwakadzama. Zvikurukuru Danieri naZvakazarurwa zvinofanira kupiwa hanya kupfuura zvazvakamboitwa kare munhoroondo yebasa redu. Tingava nezvishoma zvokutaura mune dzimwe nzira pamusoro pesimba reRoma neupapa, asi tinofanira kukwevera ngwariro kune zvakanyorwa navaporofita navaapostora pasi pekufemerwa noMweya waMwari. Mweya Mutsvene akaronga zvinhu nenzira yakadai, zvose pakupihwa kwechiporofita uye muzviitiko zvinoratidzwa, kuitira kudzidzisa kuti munhu somumiriri anofanira kuramba asingaonekwi, akavanzwa muna Kristu, uye kuti Ishe Mwari wokudenga nomurayiro Wake ndivo vanofanira kukudzwa.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Verengai bhuku raDanieri. Danai, nhanho nenhanho, nhoroondo youmambo hwakamiririrwa imomo. Tarirai vezvematongerwo enyika, makanzuru, nemauto ane simba, muone kuti Mwari akashanda sei kuti adzikise kuzvikudza kwevanhu, nokukandira kubwinya kwevanhu muguruva. Mwari oga ndiye anomiririrwa somukuru. Muchiratidzo chomuporofita, Anoonekwa achiwisira pasi mumwe mutongi ane simba, uye achisimudza mumwe. Anoziviswa saMambo wezvose zvakasikwa, ava kuda kumisa umambo Hwake husingaperi—Wekare pamazuva, Mwari mupenyu, Manyuko ouchenjeri hwose, Mutongi wezvazvino, Mufumuri wezvichauya. Verengai munzwisise kuti munhu murombo sei, asina simba sei, upenyu hwake hupfupi sei, anokanganisa sei, uye ane mhosva sei paanosimudzira mweya wake kuchinhu chisina maturo.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “UMweya OyiNgcwele ngo-Isaya usikhomba kuNkulunkulu, uNkulunkulu ophilayo, njengento enkulu okufanele ibhekwe—kuNkulunkulu njengoba embuliwe kuKristu. ‘Ngokuba sizalelwe umntwana, siphiwe indodana; nombuso uyakuba sehlombe lakhe; igama lakhe liyakuthiwa uMangaliso, uMeluleki, uNkulunkulu onamandla, uYise ongunaphakade, iNkosi yokuThula’ [Isaya 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “ឆន្ទៈពន្លឺដែលដានីយ៉ែលបានទទួលដោយផ្ទាល់ពីព្រះ ត្រូវបានប្រទានជាពិសេសសម្រាប់ថ្ងៃចុងក្រោយទាំងនេះ។ និមិត្តដែលគាត់បានឃើញនៅក្បែរច្រាំងទន្លេអ៊ូឡាយ និងហ៊ីដេកែល គឺទន្លេធំៗនៃស៊ីណារ ឥឡូវនេះកំពុងស្ថិតក្នុងដំណើរការនៃការសម្រេចបំពេញ ហើយព្រឹត្តិការណ៍ទាំងអស់ដែលបានទាយទុកជាមុន នឹងបានកើតមកដល់ក្នុងពេលឆាប់ៗនេះ។”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “තනි ඒල්ගේ අනාවැකි දෙන ලද කාලයේ යුදෙව් ජාතියේ තත්ත්වයන් සලකා බලන්න. ඉශ්‍රායෙල්වරු වහල්කමට ගෙන යනු ලැබ සිටියහ; ඔවුන්ගේ දේවමාළිගාව විනාශ කරනු ලැබ තිබුණි; දේවමාළිගා සේවය නවතා දමා තිබුණි. ඔවුන්ගේ ආගම යාග පද්ධතියේ චාරිත්‍ර වටා කේන්ද්‍රගත වී තිබුණි. සත්‍ය නමස්කාරයේ ආත්මය ඔවුන්ගෙන් නැතිව ගොස් තිබියදී, බාහිර ආකාරයන්ට ඔවුහු සම්පූර්ණ ප්‍රමුඛත්වය දී තිබුණෝය. ඔවුන්ගේ සේවාවන් අනාර්ය ආගමික සම්ප්‍රදායන් හා පිළිවෙත් මගින් දූෂිත වී තිබුණි; යාග චාරිත්‍ර ඉටු කිරීමේදී ඔවුහු සෙවණට ඔබ්බෙන් ඇති සත්‍ය වස්තුව දෙස නොබලා සිටියහ. මනුෂ්‍යයන්ගේ පව් සඳහා වූ සැබෑ පූජාව වන ක්‍රිස්තුස්ව ඔවුහු හඳුනා නොගත්හ. බාහිර චාරිත්‍ර ඔවුන්ගේ ආගමේ මුළු එකතුවම නොවනු පිණිස, සමිඳාණන් වහන්සේ ජනතාව වහල්කමට ගෙන යාමත්, දේවමාළිගාවේ සේවාවන් නතර කිරීමත් ක්‍රියාත්මක කළ සේක. ඔවුන්ගේ මූලධර්ම හා ක්‍රියා පරිචයන් අනාර්යත්වයෙන් පවිත්‍ර කරනු ලැබිය යුතු විය. හෘදයාංගම සේවය නැවත ජීවමාන කරනු පිණිස චාරිත්‍රානුකූල සේවය නතර විය. ආත්මික දේ ප්‍රකාශ වීම සඳහා බාහිර මහත්භාවය ඉවත් කරනු ලැබීය.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “Katika nchi ya utekwa wao, watu walipomgeukia Bwana kwa toba, Yeye alijidhihirisha kwao. Walikosa uwakilishi wa nje wa uwepo Wake; lakini miale angavu ya Jua la Haki iliangaza katika nia na mioyo yao. Walipomlilia Mungu katika unyenyekevu wao na dhiki yao, maono yalipewa manabii Wake, ambayo yalifunua matukio ya wakati ujao—kuangushwa kwa watesi wa watu wa Mungu, kuja kwa Mkombozi, na kusimamishwa kwa ufalme wa milele.” Manuscript Releases, volume 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“Chokwadi” chekuti chiratidzo cheRwizi rweUrai chakapiwa nokuda kwamazuva okupedzisira chinomanikidza mudzidzi wechiporofita kuti aite nhamburiko yokunzwisisa zvachakafanotaura pamusoro pezviitiko zvinomiririrwa muchiratidzo ichocho. “Nyaya” dzechiporofita dzine chokuita nechiratidzo cheRwizi rweUrai “dzakaumbwa” no“Mweya Mutsvene” “zvose mukupiwa kwechiporofita, nomuzviitiko zvinoratidzirwa.” Zvaiitika kumuporofita paanogamuchira chiratidzo, pamwe chete nezviitiko zvechiporofita zvinoratidzwa nomuporofita, zvinofanira kudzidzwa, tichiziva kuti zvose zviri zviviri mufananidzo wechiporofita wezvichazadzikiswa mumazuva okupedzisira. Ndima yapfuura inosimbisa kuti tinofanira kuziva kuti Danieri akanga ari muutapwa hwe“nguva nomwe.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Danieri anomiririra avo vanoziva kutapwa kwavo pakupera kwemazuva matatu nehafu eChakazarurwa 11, avo vanobva vatendeukira kuna Ishe nekutendeuka, vozadzisa munyengetero weRevhitiko 26, voparadzanisa chinokosha nechisina maturo, uye ipapo Ishe vozadzisa chipikirwa chavo chokuti vaunganidze avo vakanga vapararira, sezvavanozviratidza kwavari. “Chinhu chavo chikuru chavanoisa pfungwa pachiri,” saka, ndi “Mwari sezvavakazarurwa muna Kristu.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

“Ulay” upa chechiratidzo, uye kuti hunobatsira sei ku“chimiro” cheshoko rechiporofita raka“gadzirwa” naKristu, ndicho “chokwadi” chokutanga chatakambofungisisa muchidimbu; uye ndima yakatorwa inoratidza kuti chinhu chikuru chatinofanira kutarisira chinofanira kuva chizaruro chaMwari, se“chakaratidzwa muna Kristu.” Muchitsauko chechisere chaDanieri, Kristu haana kuratidzwa sezvaakaitwa naIsaya, apo Isaya akaratidza kuti “zita rake richanzi Anoshamisa, Gota rezano, Mwari ane simba, Baba vokusingaperi, Muchinda woRugare.” Muchitsauko chechisere chaDanieri, Mwari anoratidzwa muna Kristu saPalmoni, zvichireva Muchengeti wenhamba Anoshamisa, kana kuti Muverengi Wezvakavanzika.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

Iyo “ngirozi” inoda kuti “zvinorehwa” nezita rokuti “Palmoni” zvitsvakwe, pamwe chete nokuti zita iroro rinobatsira sei ku“chimiro” noku“kurongwa” kwechiporofita. “Ngirozi” yechitatu iri muna Danieri chitsauko 8, inofanira kuzivikanwa, ndeyokuti muchitsauko ichocho ndipo panoratidzwa mbiru huru yepakati yedzidziso yesangano reMillerite. Chishongo chaMiller chaipenya zvikuru chakawanikwa mundima 14, uye tinofanira kutsvaka kunzwisisa “zvinorehwa” neiyo “ngirozi” pachiratidzo cherwizi Ulai, icho zvino chava muchirongwa chokuzadzikiswa.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Muhope yaMiller, apo bhokisi rakaiswa pamusoro petafura yaiva pakati peimba yake, rakapenya nekubwinya kwezuva; asi mumazuva okupedzisira bhokisi iri rakakura zvikuru uye rinopenya kakapetwa kagumi kupfuura marakapenya parakaiswa pakutanga patafura yaMiller. Chii chiri muchiratidzo cherwizi rweUrai, chinosanganisira mbiru yepakati yesangano reMillerite, chinowedzera chiedza chedzidziso iyo kakapetwa kagumi mumazuva okupedzisira? Chii chinoratidzwa mumazuva okupedzisira chisina kuratidzwa panguva yokuguma muna 1798? Ndezvipi “zviitiko” zvechiratidzo cherwizi rweUrai, izvo Hanzvadzi White inoti “zvino zviri mukuitika kwekuzadziswa?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Kana tikabatanidza pachena zvokwadi idzi nhatu dzokutanga pamwe chete (chiratidzo cheUlai, Kristu akazarurwa saPalmoni, nembiru huru yepakati yedzidziso), tinofanira kuva vakagadzirira kugamuchira hwaro hwakareruka huchava nomugumisiro pachidzidzo chedu chechiratidzo cherwizi rweUlai. Zvokwadi idzodzo dzabatanidzwa dzinozivisa avo vanoda kuona kuti shoko rakazarurwa muna 1798 raiva shoko “rakaremberedzwa panguva.” Pasina chinhu chenguva youprofita inotaurwa mberi, shoko raMiller ringadai risina kuvapo.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

“චතුර්ථ ‘සත්‍යය’ මෙයින් අදහස් වන්නේ, මෙම පරිච්ඡේදයට සම්බන්ධව, මිලරයිට්වරු අනාවැකිමය කාලය මත පදනම් වූ පණිවිඩයක් ප්‍රකාශ කළ බවයි. මේ සත්‍යය අවධාරණය කිරීම පිණිස, දෙවියන් වහන්සේ ක්‍රිස්තුස් වහන්සේ තුළ, දහතුන්වන හා දහහතරවන පදවල, අද්භූත සංඛ්‍යාගණකයා (Palmoni) ලෙස ප්‍රකාශ කරනු ලැබූ සේක. දර්ශනයේ අන්තර්ගතය හුදෙක් දහහතරවන පදයේ දින දෙදහස් තුන්සියයක අවසානය ලෙස 1844 ඔක්තෝබර් 22 හඳුනා ගැනීම පමණක් යැයි සිතීම, Palmoni ලෙස ක්‍රිස්තුස් වහන්සේ තුළින් දෙවියන් වහන්සේ ප්‍රකාශ වීමේ එළිදරව්ව මත සීතල ජලය වත් කිරීමක් වේ.”

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Vadzidzisi vezvechitendero vechiAdventism vakashanda nesimba kuviga kukosha kwemubvunzo uri mundima yegumi nenhatu yaDanieri chitsauko 8, kuti vagadzire kuravira mundiro yavo yengano dzavakatema kuti kuchachengeta vasina kudzidza vane nzeve dzinokwenya, kuti varege kuva nehanya nechokwadi chakabatana nembiru huru yepakati peAdventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “Magwaro ayo kupfuura mamwe ose akanga ari vose hwaro nembiru huru yepakati yerutendo rweAdventi akanga ari chiziviso chinoti, ‘Kusvikira pamazuva zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa.’ [Danieri 8:14.] Aya akanga ari mashoko aizivikanwa kwazvo kuvatendi vose mukuuya kwaShe kwava pedyo. Nezvimiromo zvezviuru, chiporofita ichi chakadzokororwa sechiratidzo chezwi cherutendo rwavo. Vose vakanzwa kuti pazviitiko zvakaporofitwa imomo ndipo pakanga pakatsamira tariro dzavo dzakajeka zvikuru netarisiro dzavo dzavaichengeta zvikuru. Mazuva aya echiporofita akanga aratidzwa kuti anopera mumatsutso a1844. Sezvakanga zvakaita vamwe vose venyika yechiKristu, vaAdventi panguva iyoyo vakabata kuti nyika, kana chimwe chikamu chayo, ndiyo yaiva nzvimbo tsvene. Vakanzwisisa kuti kunatswa kwenzvimbo tsvene kwaireva kuchenurwa kwenyika nemoto wezuva guru rokupedzisira, uye kuti izvi zvaizoitika pakuuya kwechipiri. Naizvozvo vakagumisa kuti Kristu aizodzokera panyika muna 1844.

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Asi nguva yakatarwa yakanga yapfuura, uye Ishe vakanga vasina kuoneka. Vatendi vaiziva kuti Shoko raMwari harina kukwanisa kukundikana; kududzirwa kwavo kwechiporofita kwaifanira kuva ndiko kwakanga kwakanganisa; asi kukanganisa kwacho kwakanga kuri kupi? Vazhinji vakagadzirisa nokukurumidza dambudziko iri nokuparadza chisungo chacho, vachiramba kuti mazuva 2300 akaguma muna 1844. Hapana chikonzero chaigona kupiwa pamusoro paizvozvo, kunze kwokuti Kristu akanga asina kuuya panguva yavakanga vachimutarisira. Vakapokana vachiti, dai mazuva echiporofita akanga apera muna 1844, Kristu aizodzoka panguva iyoyo kuti achenese nzvimbo tsvene nokunatswa kwenyika nomoto; uye sezvo akanga asina kuuya, mazuva acho aisagona kunge akanga apera.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Kuvuma mhedziso iyi kwaireva kuramba kuverengwa kwaimbova kwenguva dzechiporofita. Mazuva 2300 akanga awanikwa kuti anotanga pakatanga kushanda murayiro waArtaxerxes wokudzorerwa nokuvakwazve kweJerusarema, mumatsutso a457 B.C. Kana izvi zvikatorwa senzvimbo yokutangira, pakava nokuwirirana kwakakwana mukushandiswa kwezviitiko zvose zvakafanotaurwa mutsananguro yenguva iyoyo muna Danieri 9:25–27. Vhiki makumi matanhatu nepfumbamwe, iwo 483 okutanga emakore 2300, zvaifanira kusvika kuna Mesiya, Iye Akazodzwa; uye rubhabhatidzo rwaKristu nokuzodzwa kwake noMweya Mutsvene, muna A.D. 27, zvakanyatsozadzisa zvakanga zvataurwa. Pakati pevhiki rechimakumi manomwe, Mesiya aifanira kugurwa. Makore matatu nehafu mushure merubhabhatidzo rwake, Kristu akarovererwa pamuchinjikwa, muchirimo chaA.D. 31. Vhiki makumi manomwe, kana makore 490, zvaifanira kunyanya kureva vaJudha. Pakupera kwenguva iyi, rudzi urwu rwakasimbisa kuramba kwarwo Kristu nokutambudza vadzidzi vake, uye vaapostora vakatendeukira kuvaHedheni, muna A.D. 34. Saka 490 okutanga emakore 2300 paakanga apera, makore 1810 akanga asara. Kubva muna A.D. 34, makore 1810 anosvika kuna 1844. ‘Ipapo,’ akadaro mutumwa, ‘nzvimbo tsvene ichacheneswa.’ Zvose zvakanga zvambotaurwa muchiporofita zvakanga zvazadzikiswa pasina kupokana panguva yakatarwa. Mukuverenga uku, zvinhu zvose zvakanga zvakajeka uye zvichiwirirana, kunze kwokuti kwakanga kusingaoneki kuti muna 1844 pakanga paita chero chiitiko chaienderana nokucheneswa kwenzvimbo tsvene. Kuramba kuti mazuva akaguma panguva iyoyo kwaireva kupinza nyaya yose mukuvhiringidzika, nokuramba nzvimbo dzakanga dzasimbiswa nokuzadzikiswa kusina kupokana kwechiporofita.

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “Lakini Mungu alikuwa amewaongoza watu wake katika harakati kuu ya Majilio; nguvu na utukufu wake vilikuwa vimeandamana na kazi hiyo, naye hangeruhusu iishie katika giza na masikitiko, hata ishutumiwe kuwa ni msisimko wa uongo na wa ushupavu wa kidini. Hangeiacha neno lake likiwa limezingirwa na mashaka na kutokuwa na uhakika. Ingawa wengi waliacha hesabu yao ya awali ya nyakati za unabii, na wakakana usahihi wa harakati iliyokuwa imejengwa juu yake, wengine hawakuwa tayari kuziacha hoja za imani na uzoefu zilizothibitishwa na Maandiko na kwa ushuhuda wa Roho wa Mungu. Waliamini kwamba walikuwa wamekubali kanuni sahihi za ufasiri katika kujifunza kwao unabii, na kwamba ilikuwa ni wajibu wao kushikilia kwa uthabiti kweli walizokwisha kuzipata, na kuendelea na mwendo huohuo wa utafiti wa Kibiblia. Kwa maombi ya dhati walipitia upya msimamo wao, na kuyachunguza Maandiko ili kugundua kosa lao. Kwa kuwa hawakuweza kuona kosa lolote katika hesabu yao ya nyakati za unabii, wakaongozwa kuichunguza kwa ukaribu zaidi mada ya patakatifu.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Takalatwidwa ndi Mlongo White, m’ndime yomweyi imene masomphenya a mtsinje wa Ulai akudziwitsidwa, kuti “pafunika kuphunzira Mawu a Mulungu mozama kwambiri kuposa pamenepo.” Akatswiri a zaumulungu adzafotokoza mutu wa “nyengo za uneneri” m’ndime yapitayi yochokera mu The Great Controversy, ngati kuti “nyengo za uneneri” zimene Mlongo White akuchepetsa ndemanga yake ku izo, ndi maulosi asanu amene ayimilidwa mkati mwa ulosi wa zaka zikwi ziwiri ndi mazana atatu. Ndipotu, akutero iwo, maulosi anayi mwa amenewo akukambidwa mwachindunji m’ndimeyo. Koma “kuphunzira mozama kwambiri” nkhaniyo kumasonyeza kuti mawu akuti “nyengo za uneneri,” m’chiwerengero chochuluka, m’zolemba za Mlongo White, molondola kwambiri amatanthauza maulosi awiri amene anayenera kukwaniritsidwa pa October 22, 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Paive nenguva zviporofita zvishanu zvakatarwa izvo Gabrieli akazivisa kuna Danieri, uye zviri chikamu chemakore zviuru zviviri nemazana matatu. Chokutanga chinoratidza makore makumi mana nemapfumbamwe, apo “migwagwa namasvingo zvaizovakwa munguva dzokutambudzika.” Chechipiri chaiva rubhabhatidzo rwaKristu mushure memakore mazana mana nemakumi masere nematatu kubva panotangira pa457 BC. Chechitatu chaiva kurovererwa Kwake pamuchinjikwa; chechina chakaratidza nguva iyo evhangeri yaizoenda kuvaHedheni pakuguma kwamakore mazana mana nemakumi mapfumbamwe akanga atemwa nokusarudzwa zvikurukuru rudzi rwevaJudha; uye chechishanu, uye chechishanu chete, chiporofita chenguva, chakaguma musi wa22 Gumiguru, 1844. Zviporofita zvina zvenguva zvakapfuura zvakaguma kare zvikuru 1844 isati yasvika. Naizvozvo, Hanzvadzi White anorevei chaizvo kana achishandisa chirevo chokuti “nguva dzouporofita” muuwandu, idzo dzaifanira kuguma muna 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Achigadzirisa kuora mwoyo kwekutanga kwevaMillerite, anoratidza mhinduro kumubvunzo iwoyo:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Ndzi vone vanhu va Xikwembu va tsakile hi ku rindzela, va langutele Hosi ya vona. Kambe Xikwembu xi kunguhate ku va ringa. Voko ra xona ri funengete xihoxo eku hlayeni ka minkarhi ya vuprofeta. Lava a va langutele Hosi ya vona a va xi kumanga xihoxo lexi, naswona ni vavanuna lava dyondzekeke swinene lava a va kaneta nkarhi wolowo a va xi vonanga. Xikwembu xi kunguhate leswaku vanhu va xona va hlangana ni ku tsandzeka ka ku langutela ka vona. Nkarhi wu hundzile, kutani lava a va langutele hi ntsako ku ta ka Muponisi wa vona va va va ri ni gome va tlhela va hela matimba, kasi lava a va nga wu rhandzi ku humelela ka Yesu, kambe va amukele rungula hi ku chava, va tsakile hikuva a nga tanga hi nkarhi lowu a wu languteriwile. Ku vula ka vona leswaku i vapfumeri a ku si khumba timbilu ta vona ni ku basisa vutomi bya vona. Ku hundza ka nkarhi a ku hleriwile swinene leswaku ku paluxa timbilu ta muxaka wolowo. Hi vona vo sungula ku hundzuka va tlhela va hleka-hleka lava va vavisekeke, va khunguvanyekile hi ku helela ka ku langutela ka vona, lava a va rhandza hi ntiyiso ku humelela ka Muponisi wa vona. Ndzi vone vutlhari bya Xikwembu eku ringeni ka vanhu va xona ni eku va nyikeni ka ndzingo wo nghenelela lowu lavisisaka ku kuma lava a va ta hundzuluka va tlhelela endzhaku hi nkarhi wa ku ringiwa.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Yesu na jeshi lote la mbinguni waliwatazama kwa huruma na upendo wale ambao, kwa tumaini tamu, walikuwa wametamani kwa muda mrefu kumwona yeye ambaye nafsi zao zilimpenda. Malaika walikuwa wakitanda kuwazunguka, ili kuwategemeza katika saa ya jaribu lao. Wale waliokuwa wamepuuza kuipokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuipokea nuru aliyokuwa amewatuma kutoka mbinguni. Wale waaminifu waliofadhaishwa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena wakaongozwa kwenye Biblia zao ili kuzichunguza nyakati za unabii. Mkono wa Bwana ukaondolewa kutoka kwenye tarakimu, na kosa likaelezwa. Wakaona kwamba nyakati za unabii zilifika hadi mwaka 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha kwamba nyakati za unabii zilifungwa mwaka 1843, ulithibitisha kwamba zingekoma mwaka 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Vipindi vya unabii” vilikuwa ni “vipindi vya unabii” ambavyo “vilifika hadi 1844,” ambavyo hapo mwanzo Wamillerite waliamini kuwa vilifika hadi 1843. “Vipindi vya unabii” vilivyofika hadi 1844 vilikuwa vipindi vitatu vya unabii,” na vyote vinawakilishwa juu ya mabamba ya Habakuki. Kimojawapo cha vipindi hivyo vitatu “kinagusa” tu 1844, na vile viwili vingine vinafika hadi Oktoba 22, 1844. Siku elfu moja mia tatu thelathini na tano zilifika hadi siku ya kwanza kabisa ya 1844, wakati kufadhaika kwa kwanza kwa Wamillerite kulipotokea, na wakati wa kukawia wa Habakuki sura ya pili, pamoja na wa mfano wa wanawali kumi katika Mathayo ishirini na tano, ulipoanza.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Masiku ane zviuru zviviri namazana matatu aDhanieri chitsauko 8, ndima 14, akasvika pa 22 Gumiguru, 1844, uye makore zviuru zviviri namazana mashanu namakumi maviri e“nguva nomwe” dzakatarisana noushe hwokumaodzanyemba hwaJudha akagumirawo ipapo. Palmoni anozvizivisa saMushamisi Wokuverenga mu ndima 13 yaDhanieri 8, uye “chimiro” ne“urongwa” hwechiporofita hwaakazoburitsa ipapo hwakabatanidza zvinenge zviporofita zvenguva gumi zvakanyatsobatana.

We will begin to consider these truths further in the next article.

Titaanza kuzingatia zaidi kweli hizi katika makala ijayo.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> “ක්‍රිස්තුස් වහන්සේ ලෝකයට මනසෙහිද ආත්මයෙහිද කැටයම් කළ යුතු පාඩමක් දුන්සේක. ‘සදාකාල ජීවනය නම් මේය,’ යැයි උන්වහන්සේ වදාළසේක, ‘ඔවුන් ඔබව එකම සැබෑ දෙවියන් ලෙසද, ඔබ විසින් එවන ලද යේසුස් ක්‍රිස්තුස්වද දැනගැනීමය.’ එහෙත් සාතන් මනුෂ්‍ය මනස් මත ක්‍රියා කරමින්, ‘මේ හෝ ඒ ක්‍රියාව කරන්න; එවිට ඔබලා දෙවිවරුන් මෙන් වන්නෙහිය’ යයි කියයි. වංචාකාර තර්ක මගින් ඔහු ආදම් හා හවාව දෙවියන්වහන්සේගේ වචනය සැක කිරීමට පෙළඹවූ අතර, එහි ස්ථානයේ වරදකිරීමත් අකීකරුකමත් කරා ගෙන ගිය න්‍යායක් තැබීමට ඔවුන් යොමු කළේය. ඔහුගේ කූට තර්කය අදද ඒදෙන්හි කළ දෙයම කරමින් සිටියි. ක්‍රිස්තුස් වහන්සේ අපගේ ලෝකයට පැමිණි කල, තම සභාවේ අත්තිවාරම ලෙස උන්වහන්සේ නිහතමානී මත්ස්‍යජීවීන් තෝරාගත්සේක. මෙම ගෝලයන්ට තම රාජ්‍යයේද තම මෙහෙවරේද ස්වභාවය පැහැදිලි කිරීමට උන්වහන්සේ උත්සාහ කළසේක. එහෙත් ඔවුන්ගේ සීමිත අවබෝධය උන්වහන්සේ මත සීමාවක් පැනවීය. ඔවුන් ශාස්ත්‍රීන්ගේ හා පරිසිවරුන්ගේ කියමන් පිළිගෙන සිටි බැවින්, ඔවුන් විශ්වාස කළ බොහෝ දේ අසත්‍ය විය. තවද ක්‍රිස්තුස් වහන්සේ ඔවුන්ට කියන්න බොහෝ දේ තිබුණද, උන්වහන්සේ බෙදාදීමට දැඩිව ආශා කළ බොහෝ දේ ඔවුන්ට ඇසීමට හැකියාව නොවීය.”

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Kristu anowana vanamato venguva ino vakazara zvikuru nemafungiro akatsauka zvokuti hamuchina nzvimbo mumifungo yavo yechokwadi. Nedzidzo yavanopa, vadzidzisi vanosanganisa mafungiro avanyori vasingatendi. Saizvozvo vakadzvara masora mumifungo yevechiduku. Vanotaura mafungiro asingafaniri kuiswa pamberi pevaduku kana vakuru, vasingatombofungi kuti imbeu yakadini yavari kudzvara, kana kukohwa kwavachazofanira kuunganidza somugumisiro.” Review and Herald, July 3, 1900.

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