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# The Book of Daniel - Number Fifty-Three

Igitabo cya Daniyeli – Icya Mirongo Itanu na Bitatu

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Kaà Chukwuka Si Kpughee: Ịghọta Ụbọchị Ikpeazụ Site n’Ahụmịhe Daniel

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Manabii vose vari kutaura zvikuru pamusoro pamazuva okupedzisira kupfuura pamusoro pamazuva avakanga vachirarama maari.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Umwe nomumwe wevaporofita vekare vakataura zvishoma nezvenguva yavo pachavo kupfuura zvavakataura nezvenguva yedu, naizvozvo kuporofita kwavo kunoshanda kwatiri. ‘Zvino zvinhu izvi zvose zvakaitika kwavari kuti zvive mienzaniso: uye zvakanyorwa kuti zvitiyambire isu, tasvikirwa nokuguma kwenyika.’ 1 VaKorinte 10:11. ‘Havana kushumira ivo pachavo, asi isu, pazvinhu izvo zvino zvamaparidzirwa nemi navaya vakakuparidzirai evhangeri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo ngirozi dzinoshuva kutarira mukati mazvo.’ 1 Petro 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bhayibheli yi hlengelete yiva yi bohe ndawonye umcebo wayo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nezenzo ezinesizotha emlandweni weTestamente Elidala bezilokhu ziphindaphindeka, futhi ziyaphindaphindeka, ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniyeli ari kumiririra vanhu vaMwari, avo mumazuva okupedzisira vakawana, kubudikidza neShoko rechiporofita, kuti vakapararira. Pavanomutsiridzwa kuchokwadi ichocho, vanofanira kuzadzisa munyengetero weRevhitiko 26, uyezve munyengetero wokunzwisisa chakavanzika chokupedzisira chechiporofita chinobviswa chisimbiso chacho nguva pfupi isati yapera nguva yokuedzwa, sezvinomiririrwa nomunyengetero waDaniyeli muchitsauko chechipiri. Kana uye pavanopinda muchiitiko chaDaniyeli, mutumwa Gabhurieri achavabata, achavazivisa uye achataura navo, nechinangwa chokuvapa “unyanzvi nokunzwisisa.” Vakachenjera ndivo avo “vanonzwisisa” “kuwanda kwezivo” kana chakavanzika chechiporofita chabviswa chisimbiso chacho.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Akandizivisa, akataura neni, akati, Haiwa Danieri, zvino ndabuda kuti ndikupe ungwaru nokunzwisisa. Pakutanga kwezvikumbiro zvako shoko rakabuda, uye ndauya kuzokuzivisa; nokuti unodikanwa zvikuru; naizvozvo nzwisisa nyaya yacho, uye fungisisa chiratidzo. Danieri 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Chiono icho Danieri anoudzwa kuti afungisise ndicho chiono che “mareh” chekuonekwa. Gabhurieri akanga asati apedza basa raakanga apiwa muchitsauko chechisere paakanga audzwa kuti aite kuti Danieri anzwisise chiono che “mareh”. Muchitsauko chechipfumbamwe adzoka kuzopedzisa dudziro yacho. Muchitsauko chechipfumbamwe, Danieri haachagari munguva youmambo hweBhabhironi, asi munhoroondo youmambo hweMedhia nePeresia.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Gabrieli paanoraira Danieri kuti “anzwisise shoko,” uye kuti “afungisise chiratidzo,” ari kuratidza nzira yokuparadzanisa mupfungwa yaanoda kuti Danieli ashandise. Mashoko anoshandurwa kuti “anzwisise” na“afungisise” ishoko rimwe chetero rechiHebheru. Shoko iri ndiro “biyn,” uye rinoreva kupatsanura mupfungwa. Shoko rechiHebheru rinoshandurwa kuti “shoko,” ndiro “dabar,” uye rinoreva “shoko”. Naizvozvo Gabrieli ari kuzivisa Danieli, pamwe navaya vaanomiririra mumazuva okupedzisira, kuti vanyatsopatsanura Zvakanaka Shoko rechokwadi.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Funda kwa bidii ili ujionyeshe kuwa umekubaliwa na Mungu, mtenda kazi asiye na sababu ya kuona aibu, akilitenga kwa usahihi neno la kweli. 2 Timotheo 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Izwi rokuti “matter” rinoshandiswawo naDhanieri muchitsauko chegumi, ndima yokutanga, apo rinodudzirwa katatu richinzi “thing.”

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pagore rechitatu chaKoreshi mambo wePeresia, shoko rakazarurirwa Danieri, ainzi Bheteshazari; uye shoko iroro rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; uye akanzwisisa shoko iroro, akava nokunzwisisa kwechiratidzo. Danieri 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Mu ndime iyi, liu lakuti “masomphenya” ndi masomphenya a “mareh” a maonekedwe, ndipo Danieli anazindikira zonse ziwiri: chinthu (nkhaniyo) komanso masomphenyawo (“mareh”). Mu ndime ya makumi awiri ndi itatu ya chaputala 9, Gabrieli analangiza Danieli kuti alekanitse moyenera nkhaniyo ndi masomphenyawo, ndipo mu ndime ya 1 ya chaputala 10 ali ndi chidziwitso cha zonse ziwiri, nkhaniyo (chinthucho) ndi masomphenyawo (“mareh”). Mu chaputala 9, Gabrieli akudziwitsa Danieli kuti azindikire kusiyana kulipo (kulekanitsa moyenera) pakati pa nkhaniyo ndi masomphenyawo. Masomphenyawo ndi masomphenya a “mareh,” ndipo “nkhaniyo,” kapena “chinthucho,” ndi masomphenya a “chazon.”

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Muchitsauko 8 zviratidzo zvose zviri zviviri zvinozivikanwa, uye musiyano unocherechedzwa nokuti Danieri aishuva kunzwisisa chiratidzo che “chazon,” asi Gabhurieri akarairwa kuti aite kuti Danieri anzwisise chiratidzo che “mareh.” Gabhurieri paanotanga basa rake rokuita kuti Danieri anzwisise “nyaya” ne “chiratidzo,” anozivisa Danieri kuti achenjerere pakucherechedza kuti izvi zviratidzo zviviri zvakasiyana.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 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 9:22–27.

> Akaninformedza, akataura neni, akati, Haiwa Danieri, zvino ndabuda kuzokupa njere nokunzwisisa. Pakutanga kwezvikumbiro zvako, murairo wakabuda, uye ndauya kuzokuratidza; nokuti unodikanwa zvikuru; naizvozvo nzwisisa shoko iri, uye fungisisa chiratidzo. Mavhiki makumi manomwe akatemerwa vanhu vako neguta rako dzvene, kuti kupandukira kupedzwe, nezvivi zvigumiswe, uye kuti kuyananiswa kuitirwe zvakaipa, uye kuti kururama kusingaperi kuuyiswe, uye kuti chiratidzo nouprofita zvivharwe chisimbiso, uye kuti Mutsvene-soro azodzwe. Naizvozvo ziva unzwisise, kuti kubva pakubuda komurairo wokudzorera nokuvaka Jerusarema kusvikira kuna Mesiya Muchinda kuchava namavhiki manomwe, namavhiki makumi matanhatu namaviri; mugwagwa uchavakwazve, norusvingo, kunyange munguva dzokutambudzika. Uye shure kwamavhiki makumi matanhatu namaviri Mesiya achagurwa, asi kwete nokuda kwake; uye vanhu vomuchinda achauya vachaparadza guta nenzvimbo tsvene; uye kuguma kwazvo kuchava sokufashukira kwemvura zhinji, uye kusvikira pakuguma kwehondo kuparadzwa kwakatarwa. Uye achasimbisa sungano navazhinji kwevhiki rimwe chete; uye pakati pevhiki achagumisa chibayiro nechipiriso; uye pamusoro pokupararira kwezvinonyangadza achachiita dongo, kusvikira pakupedzisira, uye icho chakatemerwa chichadururwa pamusoro pechakaitwa dongo. Danieri 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabriele aishuva kuti Danieri azive kuti zvikamu zvose zviri zviviri zvechiratidzo che“chazon” nechiratidzo che“mareh” zvaizomiririrwa mududziro yaakapa Danieri. Dudziro yacho yaizotaura pamusoro pezviratidzo zvose zviri zviviri, uye raiva basa raDanieri kupatsanura zvakarurama chiratidzo chaitaura pamusoro pokutsikwa-tsikwa kweshenjere navauto, kubva pachiratidzo chakatungamirira pakuonekwa kwaKristu muNzvimbo Tsvene-tsvene musi wa22 Gumiguru, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabrieli anatambulisha kwamba tangu amri ya Artashasta mwaka wa 457 KK, kungekuwapo miaka mia nne na tisini iliyokuwa “imekatwa” kutoka katika ile miaka elfu mbili mia tatu ya maono ya jioni na asubuhi, ambayo yalikuwa hasa kwa ajili ya Wayahudi. Katika aya zilizotajwa hivi punde, neno “imeamriwa” limetajwa mara tatu, lakini ni maneno mawili tofauti ya Kiebrania ambayo yote yametafsiriwa kuwa “imeamriwa” katika aya hizo. Mara ya kwanza neno “imeamriwa” linapotajwa ni katika aya ya ishirini na nne, na neno hilo la Kiebrania ni “chathak” nalo humaanisha “kukata mbali”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Zvinoratidza kuti Israeri yakapiwa nguva yokuedzwa yakatanga nechirevo chechitatu chaArtaxerxes, yaizoguma pakutakwa namabwe kwaStefano mugore ra34 AD. Makore mazana mana namakumi mapfumbamwe “akatemwa,” uye aimirira nguva pfupi youporofita mukati mouporofita hurefu hwemakore zviuru zviviri namazana matatu. Nhamba yokuti “mazana mana namakumi mapfumbamwe” chiratidzo chenguva yokuedzwa, sezvakapupurirwa naJesu.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Ipapo Petro akauya kwaari, akati, Ishe, hama yangu ichanditadzira kangani, ini ndoikanganwira? Kusvikira kanomwe here? Jesu akati kwaari, Handiti kwauri, Kusvikira kanomwe; asi, Kusvikira makumi manomwe akapetwa kanomwe. Mateu 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Pane mugumo wokukanganwirwa, ndipo mugumo uwo ukuimiriridwa na nambala yakuti “mazana ghana na makumi ghankhondi na makumi ghapfumbili.” Vyaka vya “mazana ghana na makumi ghankhondi na makumi ghapfumbili” vikuimira nyengo ya kuyezgeka kwa Ŵayuda kufuma pa kuwomboleka kwawo kufikira apo ŵakazuzira chikho cha nyengo yawo ya kuyezgeka pa kuponya miyala Stefano. Vyaka vya “mazana ghana na makumi ghankhondi na makumi ghapfumbili” vikukoleranaso na thembu la “nyengo zinkhondi na ziŵiri” mu Leviticus twente-sikisi. Mu Baibolo muli malo ghaŵiri pera agho ghakuyowoya za charu kupenjera masabata ghake. Ghakwamba ghakusangika mu Leviticus twente-sikisi.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Uye kana musingazonditeereri pazvinhu izvi zvose, asi muchifamba muchindipikisa; ipapo neniwo ndichafamba ndichikupikisai ndakatsamwa; uye ini, hongu ini, ndichakurovai kanomwe nokuda kwezvivi zvenyu. Uye muchadya nyama yavanakomana venyu, uye nyama yavanasikana venyu muchaidya. Uye ndichaparadza nzvimbo dzenyu dzakakwirira, ndigodambura zvifananidzo zvenyu, ndigokandira zvitunha zvenyu pamusoro pezvitunha zvezvidhori zvenyu, uye mweya wangu uchakusemei. Uye ndichaita maguta enyu ave matongo, uye ndichaita nzvimbo dzenyu tsvene dziparadzwe, uye handinganzwi kunhuhwira kwezvinonhuhwira zvenyu zvinofadza. Uye ndichaita nyika ive dongo; navavengi venyu vanogaramo vachashamiswa nazvo. Uye ndichakumwayai pakati pavahedheni, uye ndichakuteverai nomunondo wakabudiswa; uye nyika yenyu ichava dongo, namaguta enyu achava matongo. Ipapo nyika ichafara nesabata dzayo, nguva yose yainenge iri dongo, imi muchiri munyika yavavengi venyu; kunyange panguva iyoyo nyika ichazorora, ichifara nesabata dzayo. Nguva yose yainenge iri dongo ichazorora; nokuti haina kuzorora pamasabata enyu, panguva yamakanga muchigaramo. Revhitiko 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Chirango che “nthawi zisanu ndi ziwiri,” chimene chikutchulidwa kanayi m’chaputala cha makumi awiri ndi chisanu ndi chimodzi, chikuwonetsa kuti pamene anthu a Mulungu amwazikana, pamenepo dzikolo “lidzakhala likusangalala ndi masabata ake a Sabata.” Danieli ndi achinyamata atatu odziwika aja anali atamwazikira m’dziko la adani pokwaniritsa temberero la Mose, ndipo kumwazikana kwa zaka makumi asanu ndi awiri kunali phunziro la chinthu lophiphiritsa la kumwazikana kwa zaka zikwi ziwiri mazana asanu ndi makumi awiri. Linali phunziro la chinthu laulosi, lofanana ndi zaka zitatu ndi theka za chilala cha Eliya pa nthawi ya kuzunza kwa Yezebeli. Zaka zitatu ndi theka zimenezo zinkaimira zaka zitatu ndi theka zaulosi, zomwe zinali zofanana ndi zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi za ulamuliro wa upapa kuyambira m’chaka cha 538 kufikira 1798. Zaka makumi asanu ndi awiri zinali chizindikiro cha “nthawi zisanu ndi ziwiri,” monga momwe zaka zitatu ndi theka zinalili chizindikiro cha chipululu cha zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi. Zaka makumi asanu ndi awiri za ukapolo wa Danieli, monga zafotokozedwera ndi Yeremiya, zinkaimira “mazana anayi ndi makumi asanu ndi anayi” a zaka.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Zvino Jehovha, Mwari wamadzibaba avo, akaramba achitumira kwavari navatumwa vake, achimuka mangwanani-ngwanani achituma; nokuti akanga aine tsitsi pamusoro pavanhu vake, napamusoro peimba yake yokugara. Asi vakaseka nhume dzaMwari, vakazvidza mashoko ake, vakaitira zvakaipa vaporofita vake, kusvikira kutsamwa kwaJehovha kwamukira vanhu vake, kusvikira pasisina mushonga. Naizvozvo akauyisa pamusoro pavo mambo wavaKaradhea, akauraya majaya avo nomunondo muimba yenzvimbo yavo tsvene, akasava netsitsi kumajaya kana kumhandara, kuvakuru kana vakwegura vakakotama nokukwegura; akavapa vose muruoko rwake. Nemidziyo yose yeimba yaMwari, mikuru nemiduku, nepfuma yeimba yaJehovha, nepfuma yamambo neyamakurukota ake; izvi zvose akazviisa Bhabhironi. Vakapisa imba yaMwari, vakaputsa rusvingo rweJerusarema, vakapisa dzimba dzaro dzose dzamadzimambo nomoto, vakaparadza midziyo yaro yose yakaisvonaka. Vaya vakanga vapukunyuka pamunondo akavatapa kuenda navo Bhabhironi; vakava varanda vake nevavanakomana vake kusvikira ushe hwoumambo hwePezhiya hwatonga; kuti shoko raJehovha rakataurwa nomuromo waJeremiya rizadziswe, kusvikira nyika yanakidzwa namaSabata ayo; nokuti nguva yose yayakarara dongo yakachengeta Sabata, kuti makore makumi manomwe azadziswe. Zvino negore rokutanga raKoreshi mambo wePezhiya, kuti shoko raJehovha rakataurwa nomuromo waJeremiya rizadziswe, Jehovha akamutsa mweya waKoreshi mambo wePezhiya, zvokuti akaparidza munyika yose youmambo hwake, akazvinyorawo, achiti, Zvanzi naKoreshi mambo wePezhiya, Umambo hwose hwenyika Jehovha Mwari wokudenga wakandipa; uye iye akandirayira kuti ndimuvakire imba paJerusarema, riri muJudha. Ndiani ariko pakati penyu wose wavanhu vake? Jehovha Mwari wake ngaave naye, akwire. 2 Makoronike 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Marejeo mawili tu katika Biblia kuhusu nchi kuifurahia sabato zake yanahusiana na kutawanywa kwa watu wa Mungu, na miaka sabini ya utumwa, ambayo iliwakilisha kipindi cha wakati ambacho kingeiruhusu nchi kuifurahia sabato zake. Hiyo ililingana na idadi ya sabato ambazo Wayahudi hawakuiruhusu nchi kupata pumziko. Nchi kupumzika kwa miaka sabini kulihesabiwa kuwa mfano wa jumla ya miaka ambayo uasi dhidi ya amri ya kuiruhusu nchi ipumzike ulikuwa umetendwa. Hesabu rahisi huonyesha kwamba katika “miaka mia nne na tisini” ya uasi, kungekuwa na jumla ya miaka sabini ambayo nchi haikuwa imepumzika.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Mazana mana namakumi ane mapfumbamwe akaganhurwa kubva pamazana maviri nemazana matatu amakore, senguva yokuyedzwa kwavaJudha, uye iyo “mazana mana namakumi ane mapfumbamwe” amakore ine kubatana kwakananga nokupararira kwe“nguva nomwe” dzaRevhitiko 26.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Ciono che“chazon” chokwata pasi uye ciono che“mareh” chokuvapo pakuguma kwamakore zviuru zviviri nezana matatu zvakasiyana kubva kune chimwe nechimwe, asi zvine kubatana kwakananga. Sezvazvakanga zvakaita kuna Danieri, vanhu vaMwari vanofanira kupatsanura nemazvo zviono zviviri izvi, panguva imwe chete vachiziva kubatana kwazvo kune chimwe nechimwe. Makore makumi manomwe okutapwa, ayo akatungamirira kuzvirevo zvitatu zvakabvumira vaJudha kudzoka nokuvakazve Jerusarema, aimiririra “makore mazana mana namakumi mapfumbamwe” okupanduka kwavaJudha pamusoro pesungano yokurega nyika ichizorora.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Musi wechitatu wakaratidza mukana wavo wokudzoka nokuvakazve, vakapiwa nguva yokuedzwa yaiva “makore mazana mana namakumi mapfumbamwe,” sezvo vakaedzwa nenguva imwe cheteyo iyo kusateerera kwavo kwakanga kwatungamirira kukuparadzwa kweJerusarema nokupararira kwavo. Pakupera pechipiri che“makore mazana mana namakumi mapfumbamwe,” kusateerera kwavo kwaizounzazve kuparadzwa kweJerusarema nokupararira kwavo pakati pevahedheni.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Ukutihwa kw’ukunyagirwa kw’imyaka mirongo irindwi kwabanje kubanzirizwa n’imyaka “magana ane na mirongo cyenda” y’ubwigomeke, hanyuma ubwo bunyage bw’imyaka mirongo irindwi bukurikirwa n’indi “myaka magana ane na mirongo cyenda” y’ubundi bwigomeke.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Nguva yokutanga yamakore “mazana mana namakumi mapfumbamwe” yakaguma nekuparadzwa kweJerusarema, iyo yakanga yaunza makore makumi manomwe okupumha kwenyika. Pakupera kwamakore “mazana mana namakumi mapfumbamwe” akanga atemwa kubva pamakore zviuru zviviri namazana matatu, Jerusarema rakaparadzwazve, nokuti Jesu anogara achiratidza kuguma kwechinhu nokutanga kwechinhu.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Ubunyage bw’imyaka mirongo irindwi bwa Isirayeli nyakuri muri Babuloni nyakuri bwari ikimenyetso cyo gutatanywa kwa “bihe birindwi,” kandi Sister White agaragaza ko ubunyage bw’imyaka mirongo irindwi bwa Isirayeli nyakuri muri Babuloni nyakuri bwari ikigereranyo cy’imyaka igihumbi magana abiri na mirongo itandatu y’ubunyage bwa Isirayeli ya mwuka muri Babuloni ya mwuka.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Chechi ya Xikwembu emisaveni a yi ri evukhumbini hilaha ku tiyeke hakona enkarhini lowu wo leha wa nxaniso lowu nga heriki, hilaha vana va Israyele a va ri evukhumbini eBabilona enkarhini wa vuhlonga.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Miaka elfu moja mia mbili sitini kuanzia mwaka 538 hadi 1798 ilikuwa mfano wa “nyakati saba.” Mwishoni mwa miaka sabini, Wayahudi walirudi ili kurejesha na kuijenga upya Yerusalemu. Kurudi kwao katika kipindi cha amri tatu kulitia alama mwanzo (457 KK) wa miaka elfu mbili na mia tatu ya njozi ya “mareh” iliyoongoza hadi kuonekana kwa Kristo katika Patakatifu pa Patakatifu tarehe 22 Oktoba, 1844. Amri hizo tatu zilitia alama mwanzo wa kipindi cha unabii, na zilihitajika zote tatu ili kipindi cha unabii kianze, ingawa walianza kurudi na kujenga upya kwa amri ya kwanza ya Koreshi.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “M’chitsauko chachinomwe cha Ezara ndimo munowanikwa chisungo ichocho. Ndima 12–26. Muchimiro chayo chakazara chose chakabudiswa naArtashasta, mambo wePersia, muna 457 BC. Asi pana Ezara 6:14 imba yaJehovha paJerusarema inonzi yakavakwa ‘maererano nomurayiro [‘chisungo,’ pamucheto] waKoreshi, naDhariusi, naArtashasta mambo wePersia.’ Madzimambo aya matatu, mukutanga, mukusimbisazve, uye mukupedzisa chisungo, vakachiunza pakukwana kwaidikanwa nouporofita kuti chiratidze kutanga kwamakore 2300. Pakutora 457 BC, nguva yakapedzwa chisungo, sezuva romurayiro, zvese zvakatsanangurwa nouporofita pamusoro pamasvondo makumi manomwe zvakaonekwa kuti zvakanga zvazadzikiswa.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kuva muna 1798 kusvikira muna 1844, ngirozi nhatu dzaZvakazarurwa dzakapinda munhoroondo yechiporofita; uye sezvakaita kuti mitemo mitatu itange chiporofita chemakore zviuru zviviri namazana matatu, saizvozvowo ngirozi nhatu idzodzo ndidzo dzakaratidza kuguma kwechiporofita ichocho. Nguva yechiporofita yakaguma nokusvika kwengirozi yechitatu, sezvayakanga yatanga nokusvika kwemurayiro wechitatu; nokuti Jesu anogara achifananidza kuguma kwechinhu nokutanga kwechinhu.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

VaJuda vakatanga kudzoka pasi pechirevo chokutanga, uye munhoroondo yechirevo chechipiri vakapedza temberi. Mutumwa wechitatu akasvika musi wa22 Gumiguru 1844, uye zuva iroro risati rasvika vaMillerite vakanga vapedza temberi yomweya yavaive vabuda muBhabhironi yomweya kuzovakazve. Yaifanira kupedzwa, nokuti musi wa22 Gumiguru 1844 mutumwa wesungano waifanira kuuya pakarepo kutemberi yake. Temberi iyoyo yaiva vanhu veMillerite vakapinda musungano musi wa22 Gumiguru 1844, uye avo Petro anoratidza kuti vaiva temberi.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Nanyiwo wo, sa matwe amoa a nkwa wom no, wɔresi mo asi hɔ sɛ honhom mu fi, asɔfo kuw kronkron, sɛ mode honhom mu afɔre bɛbɔ afɔre ama Onyankopɔn, a ɛnam Yesu Kristo so na ɔgye tom. 1 Petro 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Tembere yaMillerite yakavakwa kubva muna 1798 kusvika muna 1844, izvo zviri makore makumi mana namatanhatu, kana kuti mazuva matatu muchiprofita, nokuti Kristu akaratidza kuti zvinotora mazuva matatu kuti amutse tembere.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Na Pasaka ya Wayuda ilikuwa imekaribia, naye Yesu akapanda kwenda Yerusalemu. Naye akawakuta hekaluni wale waliokuwa wakiuza ng’ombe, na kondoo, na hua, na wabadilisha fedha wameketi. Naye alipokwisha kufanya mjeledi wa kamba ndogo ndogo, akawafukuza wote kutoka hekaluni, na kondoo pia, na ng’ombe; akazimwaga fedha za wabadilisha fedha, na kuzipindua meza; akawaambia wale waliokuwa wakiuza hua, Ondoeni vitu hivi hapa; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Ndipo Wayuda wakajibu, wakamwambia, Unatuonyesha ishara gani, kwa kuwa unafanya mambo haya? Yesu akajibu, akawaambia, Livunjeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayuda wakasema, Hekalu hili limejengwa muda wa miaka arobaini na sita, nawe je, utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Yohana 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

UMhlophe uveza ukuthi lapho isithunywa sesivumelwano sifika ngokuzuma ethempelini laso, njengoba kuvezwe encwadini kaMalaki, leso siprofetho sagcwaliseka ngesikhathi uKristu ehlanza ithempeli, njengoba kusanda kuboniswa endimeni kaJohane.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “මුළු ලෝකයේ ගැණුම්කාරයන් හා විකුණුම්කාරයන්ගෙන් මාලිගාව පවිත්‍ර කළ විට, යේසුස්වහන්සේ පාපයේ අපවිත්‍රකමෙන් හදවත පවිත්‍ර කිරීම තමන්ගේ මෙහෙවර බව ප්‍රකාශ කළ සේක,—එනම් ආත්මය දූෂණය කරන භූමික ආශාවන්ගෙන්ද, ස්වයංක්‍රීය කාම ආශාවන්ගෙන්ද, දුෂ්ට පුරුදු වලින්ද පවිත්‍ර කිරීමය. ‘බලව, මම මාගේ දූතයා එවමි, ඔහු මා ඉදිරියෙන් මඟ සූදානම් කරන්නේය: ඔබ සැවොම සොයන ස්වාමීන් වහන්සේ හදිසියේ තම මාලිගාවට පැමිණෙන සේක, ඔබ ප්‍රීති වන ගිවිසුමේ දූතයාද ඒ සේක: බලව, ඔහු පැමිණෙන්නේයයි සේනාවන්ගේ ස්වාමීන් වහන්සේ කියන සේක. නමුත් ඔහුගේ පැමිණීමේ දවස ඉවසන්නේ කවුද? ඔහු ප්‍රකාශ වන විට නැගී සිටින්නේ කවුද? මන්ද, ඔහු පිරිපහදුකරන්නාගේ ගින්නක් මෙන්ද, රෙදි සෝදන්නන්ගේ සබන් මෙන්ද ය. ඔහු රිදී පිරිපහදුකරන්නෙකු හා පවිත්‍රකරන්නෙකු මෙන් හිඳ, ලේවීගේ පුත්‍රයන් පවිත්‍ර කර, ඔවුන් රන් හා රිදී මෙන් පිරිසිදු කරන්නේය; එවිට ඔවුන් ධර්මිෂ්ඨකමින් යුත් පූජාවක් ස්වාමීන් වහන්සේට පූජා කරනු ඇත. මලාකි 3:1–3.’ The Desire of Ages, 161.”

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

MuYohane chitsauko chechipiri, temberi yakatora makore makumi mana nematanhatu kuvakwa, uye Jesu akati Aizomutsa temberi yakanga yaparadzwa mumazuva matatu. Kubva muna 1798 kusvika muna 1844 makore makumi mana nematanhatu, uye izvi zvinoratidza kusvika kwengirozi nhatu (mazuva), dzaZvakazarurwa chitsauko chegumi nechina, dzakanga dzafananidzirwa nemitemo mitatu yakatanga chiporofita chemakore zviuru zviviri namazana matatu. Makore makumi mana nematanhatu ndiyo nguva iyo Kristu akamutsira temberi yeMillerite, nokuti nguva iyoyo isati yasvika nzvimbo tsvene yomweya naIsiraeri yomweya zvakanga zvatsikirirwa pasi neBhabhironi yomweya.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Kristu paakanatsa temberi paPaseka pakutanga kweushumiri Hwake, akanga achizadzisa chiporofita cheMutumwa weSungano achiuya pakarepo kutemberi Yake, sezvazvakataurwa muna Maraki. Musi wa22 Gumiguru, 1844, Kristu akauya pakarepo kutemberi Yake, uye zvakanga zvamutorera makore makumi mana nenhanhatu kuti amutse zvakare temberi Yake yakanga yaparadzwa.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukūya kwaKristu njengomPristi wethu Omkhulu endaweni engcwelengcwele kakhulu, ukuze kuhlanzwe ingcwele, njengoba kuvezwa kuDaniyeli 8:14; ukūya kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwa kuDaniyeli 7:13; kanye nokūya kweNkosi ethempelini laYo, njengoba kwabikezelwa nguMalaki, kuyizincazelo zesenzakalo esisodwa; futhi lokhu kuphinde kufanekiswe ukūya komkhwenyana emshadweni, njengoba kuchazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Hasha ya kwanza iliisha mwaka 1798, na mwisho wa hasha ya mwisho ulikuwa mwaka 1844. Mwanzo wa kipindi cha miaka arobaini na sita, ambapo Kristo aliisimamisha hekalu la Wamilerite, ulidhihirisha mwisho, kwa maana mwanzo na mwisho vyote viwili viliwekwa alama kwa hitimisho la hasha ya Mungu dhidi ya watu Wake; kwa kuwa Yesu daima huutambulisha mwisho wa jambo pamoja na mwanzo wa jambo.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

M’chigawo chakulondola, tilutirizge kusambira malanguro agho Gabrieli wakapeleka kwa Danieli.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Bhuku raZvakazarurwa rinofanira kuzarurirwa kuvanhu. Vazhinji vakadzidziswa kuti ibhuku rakavharwa nechisimbiso, asi rakavharirwa chete avo vanoramba chokwadi nechiedza. Zvokwadi dzariri dzinofanira kuparidzirwa, kuti vanhu vapiwe mukana wokuzvigadzirira zviitiko zvava pedyo kwazvo kuitika. Shoko reMutumwa wechitatu rinofanira kuiswa pamberi se tariro chete yeruponeso yenyika iri kuparara.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Njodzi dzemazuva okupedzisira dzava pamusoro pedu, uye mubasa redu tinofanira kuyambira vanhu pamusoro pengozi yavanayo. Ngakurege kuti zviitiko zvinokatyamadza izvo uporofita hwakazarura kuti zvava kuda kuitika zvisiywe zvisina kubatwa. Isu tiri nhume dzaMwari, uye hatina nguva yokurasikirwa nayo. Avo vanoda kuva vabatsiri pamwe chete naIshe wedu Jesu Kristu vacharatidza kufarira kwakadzama muzvokwadi dzinowanikwa mubhuku iri. Nechinyoreso nezwi vachashingaira kuita kuti zvinhu zvinoshamisa izvo Kristu akabva kudenga kuzoratidza zvinyatsojeka.” Signs of the Times, July 4, 1906.

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