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# The Book of Daniel - Number Four

DANIEL Ncwadi—Ya Nne

The Plummet

សរសៃតុល្យភាព

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Tiri kutaura pamusoro pe“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu sezvadzinomiririrwa mubhuku raDhanieri. Tiri kuita izvi nokuti chimwe chezviratidzo zvouprofita zve“nguva nomwe” ndechokuti inomiririra “dombo rokugumbura” rakarambwa navavaki. Ndiri kutsanangura dombo rokugumbura rinomiririrwa muMagwaro sechokwadi chinogona kuonekwa, asi chisingaonekwi. Kune avo vanochiona, chinokosha kwazvo; asi kune avo vasingachioni, hachingori icho chavano gumburwa nacho chete, asi ndiro dombo rinovapwanya rive guruva.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Kristu alipowasilisha jiwe walilolikataa wajenzi, alibainisha kwamba jiwe la pembeni lingekuwa “kichwa” cha pembeni. Ujumbe wa jiwe lililokataliwa katika Maandiko daima unahusu Mungu kuwapita watu wa agano la awali, huku wakati huohuo Mungu akiingia katika agano na watu ambao hapo awali hawakuwa watu wa Mungu.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Jesu akati kwavari, Hamuna kutongoverenga here mumagwaro kuti, Ibwe rakarambwa navavaki, ndiro rakava musoro wekona; ichi ndicho chakaitwa naShe, uye chinoshamisa pameso edu? Naizvozvo ndinoti kwamuri, Ushe hwaMwari huchatorwa kwamuri, hupiwe rudzi runobereka zvibereko zvahwo. Uye ani naani anowira pamusoro pebwe iri achavhunika; asi ani naani warinowira pamusoro pake, richamupwanya kuita upfu. Mateo 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Chiporofita chokutanga che“nguva” chakapiwa William Miller kuti asvitswe kwachiri nengirozi tsvene, chaiva “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Adventizimu yeRaodhikia yakatanga nzira yokuputsira pasi zvokwadi dzepahwaro idzo Ishe vakaunganidza kubudikidza noushumiri hwaMiller, nokuramba kuwanikwa kwaMiller kwokutanga chaiko. Zvirokwazvo, mufananidzo upi noupi wechiporofita wehwaro hutsvene mufananidzo waKristu, iye ari “Dombo”; naizvozvo kurambwa kwe“nguva nomwe” muna 1863 hakungoratidzi chete kutanga kwenzira yokuramba zvokwadi dzepahwaro, asi kunomirirawo kurambwa kwaKristu. Sezvakaita uchapupu hwaKristu pamusoro pedombo rakarambwa, Petrowo anoratidza kuti chimwe chezviporofita zvakabatana nebwe repahwaro ndechokuti pakupedzisira raizova “musoro wekona.”

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Nokudaro zvakare zvakanyorwa muRugwaro zvichinzi: Tarirai, ndinoisa muZioni ibwe guru repakona, rakasarudzwa, rinokosha; uye unotenda kwaari haangatongonyadziswi. Naizvozvo kwamuri imi munotenda, iye anokosha; asi kuna avo vasingateereri, ibwe rakarambwa navavaki ndiro rava musoro wepakona, uye ibwe rokugumbura nedombo rinogumbusa, ivo vanogumburwa pashoko, vasingateereri; ndizvo zvavakagadzirirwawo. Asi imi muri rudzi rwakasarudzwa, uprista hwoushe, rudzi rutsvene, vanhu vaMwari chaivo; kuti muzivise kurumbidzwa kwaiye akakudanai kuti mubve murima mupinde muchiedza chake chinoshamisa; imi maimbova kare musiri vanhu, asi zvino muri vanhu vaMwari; maimbova musina kunzwirwa ngoni, asi zvino manzwirwa ngoni. 1 Petro 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

දෙවැනි පැමිණීම පිළිබඳ ආගමික ව්‍යාපාරයේ ආරම්භයේ තිබූ අත්තිවාරම් ගල, කොනේ මූලික ශිලාව බවට පත්වෙයි. යෙසායා ක්‍රිස්තුස්වහන්සේ සහ පේතෘස් සමඟ එකඟ වන අතර, යෙසායා අත්තිවාරම් ගල යොදාගන්නේ අලුත් ගිවිසුම් ජනතාවක් සඳහා පසෙකට කරනු ලබන ගිවිසුම් ජනතාවක් නිරූපණය කිරීමටය. ඔහුගේ සාක්ෂියේදී ඔහු මරණය සමඟ ගිවිසුමක් කරගත්, බොරුවක් පිළිගත් පන්තියක් නිරූපණය කරයි. ඔවුන් පිළිගන්නා බොරුව වන්නේ, සත්‍යයෙහි ප්‍රේමය නොපිළිගත් බැවින් මරණය සමඟ ගිවිසුමක් කරන අය මත බලවත් මෝහයක් පැමිණෙන බව පාවුල් හඳුනාදක්වන එම බොරුවය.

> 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 28:14–18.

> Nokudaro inzwai shoko raJehovha, imi vanhu vanozvidza, munotonga vanhu ava vari muJerusarema. Nokuti makati, Takaita sungano norufu, uye tiri pachibvumirano negehena; kana denda rinopfachukira richipfuura, haringasviki kwatiri; nokuti takaita nhema utiziro hwedu, uye takazvivanza pasi penhema. Naizvozvo zvanzi naIshe Jehovha, Tarirai, ndinoisa muZioni dombo renheyo, dombo rakaidzwa, dombo rinokosha repakona, nheyo yakasimba; anotenda haangakurumidzi. Kutonga ndichakuisa patambo yokuyeresa, nokururama patambo yomutsetse; chimvuramabwe chichakukura utiziro hwenhema, uye mvura ichafukidza nzvimbo yokuvanda. Uye sungano yenyu norufu ichabviswa, nechibvumirano chenyu negehena hachizomiri; kana denda rinopfachukira richipfuura, ipapo muchatsikwa-tsikwa naro. Isaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“nyakati saba” zimefichwa chini ya uongo, na Mungu atakapowapita watu Wake wa agano la zamani na kuingia katika agano na wale mia moja arobaini na nne elfu, jiwe ambalo hapo kwanza lilikuwa jiwe la pembeni lililokataliwa litapanda na kuwa “kichwa” cha pembeni. Kwa wale wanaoelewa ukweli huu, ni wa thamani, na kwa wale wasioelewa, jiwe lile linalokuwa kichwa cha pembeni, si kwamba linawaponda tu, bali kwa mfano linakuwa pia jiwe lao la kaburini.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Mubhuku raDhanieri, muchitsauko 8 nendima 19, tinowana “magumo okupedzisira” ehasha, zvichiratidza nokudaro kuti panofanirawo kuva ne“magumo okutangira” ehasha. Nguva inobva muna 677 BC kusvikira pana 22 Gumiguru 1844 inomirira nguva iyo nzvimbo tsvene (neuto) zvaizotsikwa-tsikwa. Asi hupapa hwaifanira kubudirira kusvikira hasha dzazadzikiswa, maererano naDhanieri chitsauko 11 nendima 36. Kana kuguma kwehasha kwechitsauko 8 kuchimirira kuguma kwenguva, ipapo kuguma kwehasha kwechitsauko 11 kunomirirawo kuguma kwenguva. Izvi ndizvo zvinodzidziswa neBhaibheri pachena, kunyange zvazvo chokwadi ichi chakafukidzwa nenhema navaya vakaita sungano norufu.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Kuguma kwokutsamwa kokubili kumirira kuguma kwenguva yakafanana zvachose, nokuti zvose zviri zviviri zvaiva kuzadziswa kwechituko chimwe chete chemakore ane zviuru zviviri namazana mashanu namakumi maviri chokumwayiwa, kutapwa nokuva muuranda. Umambo hwokumusoro ndihwo hwakatanga kutambudzika nokumwayiwa, kutapwa nokuva muuranda kwe“nguva nomwe,” apo muna 723 BC, mambo weAsiria akavatapa. Umambo hwokumaodzanyemba hwakasanganawo nomugumo iwoyo muna 677 BC. Jeremiya anosimbisa chokwadi ichi.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israeli inyama y’intama yatatanye; intambwe zarayamushumuje: uwa mbere ni umwami wa Ashuri wamumize; kandi uwa nyuma ni uyu Nebukadinezari umwami w’i Babuloni wamennye amagufa yayo. Yeremiya 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Jeremiya ari kuratidza kutonga kunoenderera mberi zvishoma nezvishoma. VaAsiria vakabvisa umambo hwokumusoro muna 723 BC, vozotora Manase kuenda kuBhabhironi, guta ravo guru, muna 677 BC. Zvino Nebhukadhinezari akatora Jehoyakimu, zvichiratidza kutanga kwamakore makumi manomwe okutapwa muna 606 BC. Zvino Nebhukadhinezari akatora Zedhekiya akaparadza Jerusarema muna 586 BC.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Umambo hwekumadokero hwakanga hwayambirwa kuti hwaizowirwa nomugumo wakafanana nowoumambo hwokumusoro kana vakaramba vachiramba kupanduka kwavo. Kutongwa kwoumambo hwokumusoro kwaizozadzikiswa pamusoro poumambo hwekumadokero, uye chiratidzo chokutongwa ikoko chaiva mutsetse waifanira kutambanudzwa pamusoro peJudha. Muuchapupu hwaIsaya, waingova “mutsetse” chete, asi mundima inotevera, “mutsetse” wacho ndiwo “mutsetse weSamaria.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Naizvozvo Ishe Mwari waIsraeri anoti: Tarirai, ndiri kuuyisa chakaipa chakadai pamusoro peJerusarema neJudha, zvokuti ani naani achachinzwa, nzeve dzake dzose dzicharira. Ndichatambanudza pamusoro peJerusarema tambo yokuyera yeSamaria, nechiyereso chomumba maAhabhi; uye ndichapukuta Jerusarema sezvinopukuta munhu ndiro, achiipukuta uye achiipindurira pasi. Ndicharasa vakasara venhaka yangu, nokuvaisa muruoko rwavavengi vavo; uye vachava chinhu chokupambwa nechokutorwa navavengi vavo vose; nokuti vakaita zvakanga zvakaipa pamberi pangu, vakanditsamwisa, kubva pazuva rakabuda madzibaba avo muIjipiti kusvikira pazuva rino. 2 Madzimambo 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Kune zvirevo zviviri zvechiporofita mundima dzichangobva kutaurwa zvinofanira kutariswa. Chokutanga kurira kwenzeve, uye chechipiri ipurameti. Mundima idzi, tambo yeSamaria inoratidzwawo sepurameti yeimba yaAhabhi. Tambo nepurameti zvishandiso zvokutonga, zvinoshandiswa pakuvaka. Mundima idzi, zvinoratidza kuti kutonga kumwe chete kwakaitwa pamusoro poushe hwokumusoro, hunomiririrwa seSamaria neimba yaAhabhi, kwaizounzwiswawo Judha neJerusarema. Panguva yakapiwa yambiro, ushe hwokumusoro hwaIsraeri hwakanga hwatopindwa, hukundwa, hwaparadzwa, uye hwaendeswa muutapwa. Shoko rokutonga kwaMwari rinobudisa kurira kwenzeve kune avo vanonzwa yambiro. Zvose zviri zviviri, purameti nokurira kwenzeve, zvinowanikwa katatu chimwe nechimwe muMagwaro. Pachiitiko chimwe nechimwe, zvinomiririra kutsamwa kwaMwari pamusoro pevanhu Vake pachavo.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Zvino Jehovha akauya, akamira, akadanidzawo sezvaaiita pane dzimwe nguva, achiti, Samueri, Samueri. Ipapo Samueri akapindura akati, Taurai henyu; nokuti muranda wenyu anonzwa. Zvino Jehovha akati kuna Samueri, Tarira, ndichaita chinhu muIsraeri, chichaita kuti nzeve dzavose vanozvinzwa dzitinhire. Nezuva iro ndichazadzisa pamusoro paEri zvinhu zvose zvandakataura pamusoro peimba yake; pandinotanga, ndichazvipedzisawo. 1 Samueri 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Kuangushwa kwa nyumba ya Eli ni unabii ambao ungewafanya masikio yote mawili yawashe kwa kila mtu aliyeusikia. Kuwasha kwa masikio, katika wakati wa Samweli, kunaashiria kupita kwa nyumba ya Eli. Utimilifu wa unabii aliopewa Samweli ulikuwa ni kuangushwa kwa nyumba ya Eli na kusimamishwa kwa Samweli kuwa nabii. Samweli anawakilisha watu ambao, kama Petro asemavyo, hapo zamani hawakuwa watu wa Mungu, lakini sasa ndio, kwa maana Samweli alipowekwa imara kuwa nabii, nyumba ya Eli iliangamizwa. Yeremia naye anatangaza hukumu dhidi ya uongozi wa Yerusalemu inayofanya masikio yawashe.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Zvino muti, Inzwai shoko raJehovha, imi madzimambo aJudha, nemi vagari veJerusarema; zvanzi naJehovha wehondo, Mwari waIsraeri: Tarirai, ndichaunza zvakaipa pamusoro penzvimbo ino, zvokuti ani naani anozvinzwa, nzeve dzake dzicharira. Jeremia 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Mienzaniso yose mitatu yea nzeve dzinorira inobatanidzwa navanhu vesungano vakaita sungano norufu uye vakazopindirwa, vakundwa, vakaparadzwa, vakapararira, uye vakatorwa kuenda muutapwa. Nzeve dzinorira chiratidzo chekutonga kwehasha dzaMwari, uye chiratidzo chekutonga ikoko chinomirirwawo katatu muMagwaro neshoko rokuti “plummet.” Tatoverenga nezvaro muna 2 Madzimambo naIsaya, asi pane imwezve nhoroondo ye“plummet” muMagwaro, uye munhoroondo iyoyo shoko rokuti plummet rakashandurwa kubva kune rimwe izwi rechiHebheru, rakasiyana neizwi riri munhoroondo mbiri dzapfuura.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Na mutumwa akanga achitaura neni akauyazve, akandimutsa, somunhu anomutswa muhope dzake. Akati kwandiri, Unoonei? Ndikati, Ndatarira, zvino tarira, pano pane chigadziko chemwenje chose chendarama, chine mudziyo pamusoro pacho, nemwenje yacho minomwe iri pamusoro pacho, nemipombi minomwe inoenda kumwenje minomwe iri pamusoro pacho; uye pane miti miviri yomuorivhi parutivi paro, mumwe kurudyi rwomudziyo, nomumwe kuruboshwe rwawo. Ipapo ndakapindura ndikataura kumutumwa akanga achitaura neni ndichiti, Izvi chii, ishe wangu? Zvino mutumwa akanga achitaura neni akapindura akati kwandiri, Hauzivi here kuti izvi chii? Ndikati, Kwete, ishe wangu. Ipapo akapindura akataura kwandiri achiti, Iri ndiro shoko raJehovha kuna Zerubhabheri, richiti, Hazviitwi nesimba, kana noukuru hwesimba, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo. Ndiwe ani, iwe gomo guru? Pamberi paZerubhabheri uchava bani; uye iye achabudisa ibwe repamusoro raro nokudanidzira, vachiti, Nyasha, nyasha ngadzive pamusoro paro. Uyezve shoko raJehovha rakasvika kwandiri richiti, Maoko aZerubhabheri akaisa nheyo dzeimba iyi; maoko ake achaipedzisawo; uye uchaziva kuti Jehovha wehondo akandituma kwamuri. Nokuti ndiani akazvidza zuva rezvinhu zviduku? Nokuti vachafara, vachiona tambo yokuyeresa iri muruoko rwaZerubhabheri pamwe navaya vanomwe; ava ndiwo meso aJehovha, anomhanya kuno nokoko panyika yose. Ipapo ndakapindura, ndikati kwaari, Miti miviri iyi yomuorivhi iri kurudyi rwechigadziko chemwenje nokuruboshwe rwacho chii? Ndikapindurazve, ndikati kwaari, Matavi maviri aya omuorivhi, anodurura mafuta endarama kubva maari nomumipombi miviri yendarama, chii? Akandipindura akati, Hauzivi here kuti izvi chii? Ndikati, Kwete, ishe wangu. Ipapo akati, Ava ndivo vaviri vakazodzwa, vanomira parutivi rwaIshe wenyika yose. Zekaria 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Izwi rakashandurwa richinzi “plummet” muna 2 Madzimambo naIsaya 28 ndiro “mishqâl,” uye rinoreva uremu. Muzvikamu zvose izvi, uremu (plummet) hwaizowedzerwa pamutsetse. Uremu ndihwo hunoshandiswa pachiyero, uye hunomirira kutonga. Mutsetse une uremu mutsetse wokutonga. Mutsetse weSamaria waive nguva ye“nguva nomwe,” kana kuti makore zviuru zviviri nemazana mashanu namakumi maviri. Nguva iyoyo imwe cheteyo yaizogadzwa pamusoro poushe hwokumaodzanyemba, sezvayakanga yaiswa pamusoro poushe hwokuchamhembe. Kuguma kwomutsetse upi noupi kunozivikanwa mubhuku raDhanieri sokuguma kwokutsamwa kwokupedzisira kana kuti kuguma kwokutsamwa kwokutanga. Nguva iyi inomiririrwa muna Dhanieri senguva iyo Jerusarema nehondo zvaifanira kutsikwa-tsikwa pasi nemasimba maviri anoparadza, echihedheni neehupapa. Nguva mbiri idzi dzaizotanga apo maguta adzo makuru akapindwa nechisimba, akakundwa, akaparadzwa, uye vagari vawo vakaendeswa muuranda.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Asi muna Zekariya, izwi rokuti “plummet” rakagadzirwa nokubatanidzwa kwamashoko maviri echiHebheru. Izwi rokutanga nderekuti “‘eben”, uye rinoreva “kuvaka”, uye rinorevawo “dombo”. Rinoreva “dombo rokuvaka”. Izwi iroro rinobva rabatanidzwa neizwi rechiHebheru rokuti “bedı̂yl”, rinoreva “kupatsanura kana kuparadzanisa”. “Plummet” iri muna Zekariya idombo rinovakwa pamusoro paro uye rinobudisa kupatsanurwa nokuparadzaniswa. Kupatsanurwa uku kuri pakati pemapoka maviri avanamati; rimwe boka rinofara parinoona dombo, rinoriita musoro wekona yaro, uye rinovaka pamusoro paro, uye rimwe risingarioni, rinoriramba, rinogumburwa naro, uye pakupedzisira rinopwanywa naro, iro rinobva razova dombo raro repamusoro kana dombo reguva raro. Rimwe boka rinoita sungano noupenyu, rimwe richiita sungano yorufu.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

M’mbiri ya Zekariya, Israeli wakale anali atangotuluka kumene ku Babulo kuti amangenso ndi kubwezeretsa Yerusalemu. Zerubabele anaikidwa kukhala bwanamkubwa, ndipo anali kuyang’anira ntchitoyo. Iye anayika mwala wa maziko pa chiyambi cha ntchitoyo ndipo anaika mwala wapamutu, kapena mwala wotsiriza, pa mapeto a ntchitoyo. Zerubabele amatanthauza “mbewu ya Babulo”. Maulosi onse akuzindikiritsa masiku otsiriza, ndipo dzina la Zerubabele ndi chizindikiro cha mbiri ya uthenga wa mngelo woyamba pamene mwala wa maziko unayikidwa, ndipo dzina lake ndilonso chizindikiro cha uthenga wa mngelo wachitatu, pamene mwala wapamutu, kapena mwala wotsiriza, uyikidwa. Kuwonekera kwa kutsanulidwa kwa Mzimu Woyera kaya mu kayendedwe koyamba kapena mu kayendedwe kachiwiri kukuimiridwa ndi dzina la Zerubabele (mbewu ya Babulo), pakuti likuimira uthenga umene ukuyitanira m’badwo wotsiriza wa “mbewu ya Babulo” kuti utuluke. Uku kuimira uthenga wa Kulira kwa Pakati pa Usiku umene unachitika mu kayendedwe koyamba, ndipo watsala pang’ono kuchitika mu kayendedwe kotsiriza ka Kulira Kwamphamvu.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Miti miwili ya mizeituni, matawi mawili ya mizeituni, na wale wawili waliotiwa mafuta wanaowakilisha vyombo ambavyo ndani yake mabomba mawili ya dhahabu humimina mafuta:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Wopakulungirwa mafuta, lava yimeke hi tlhelo ra Hosi ya misava hinkwayo, va ni xiyimo lexi tshameke xi nyikiwa Sathana tanihi kerubu leri funengetaka. Hi lava vo kwetsima lava rhendzeleke xiluvelo xa yena, Hosi yi tshama yi ri karhi yi vulavurisana hi ku ya emahlweni ni vaaki va misava. Mafuta ya nsuku ya yimela tintswalo leti Xikwembu xi hlayisaka hi tona timboni ta vapfumeri ti tshama ti ri karhi ti phakeriwa, leswaku ti nga tsindzimeki kutani ti tima. Loko a swi nga ri leswaku mafurha lawa yo kwetsima ma chuluriwa ku huma etilweni hi marungula ya Moya wa Xikwembu, matimba ya vubihi a ma ta va ni vulawuri hinkwabyo ehenhla ka vanhu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Mwari vanoshorwa kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avangadira mumweya yedu kuti asvitswe kuna avo vari murima. Kana kudanwa kukauya kuchiti, ‘Tarirai, chikomba chauya; budai mundochisangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naShe wavo. Havana, mukati mavo pachavo, simba rokuti vawane mafuta acho, uye upenyu hwavo hwaparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera sezvakaita Mozisi tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nemipombi yendarama, mafuta endarama achasvitswa kwatiri. ‘Kwete nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva Rokururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Sakaria alikuwa ameuliza tena na tena wale miti miwili ya mizeituni walikuwa nani, hivyo akivuta usikivu kwa alama mbalimbali za mashahidi hao wawili. Dada White anaitambulisha miti hiyo miwili ya mizeituni kuwa ni mashahidi wawili wa Ufunuo kumi na moja.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Nga ha timboni timbirhi muprofeta u ya emahlweni a vula a ku: ‘Lava hi vona minsinya leyimbirhi ya mitlhwari, ni swikhomamohlovo leswimbirhi leswi yimeke emahlweni ka Xikwembu xa misava.’ ‘Rito ra wena,’ ku vula mudyondzisi wa Tisimu, ‘i rivoni emilengeni ya mina, ni ku vonakala endleleni ya mina.’ Nhlavutelo 11:4; Pisalema 119:105. Timbhoni letimbirhi ti yimela Matsalwa ya Testamente ya Khale ni ya Testamente Leyintshwa.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zakaria alitaka kuelewa mashahidi hawa wawili ni akina nani. Katika Mapinduzi ya Ufaransa walikuwa Agano la Kale na Agano Jipya. Waliwakilishwa kama Musa na Eliya waliouawa barabarani na yule mnyama aliyepanda kutoka katika shimo lisilo na mwisho. Wanawakilisha huduma ya Future for America iliyouawa tarehe 18 Julai, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Pakutanga kwechitsauko, mushure mekunge Zekariya amutswa, apo mapfupa akaoma akafa aunganidzwa pamwe chete, asi asati ave noupenyu, Gabhurieri anobvunza achiti, “Unoonei?” Zekariya anotsanangura zvaakaona, ndokuzobvunza achiti, “Izvi chii, ishe wangu?” Gabhurieri anosimbisa nyaya yomubvunzo wacho nokupindura mubvunzo waZekariya nomumwe mubvunzo. Anobvunza Zekariya achiti, “Hausati uchiziva here kuti izvi ndezvipi?” Gabhurieri anobva apindura achiti, “Iri ndiro shoko raJehovha kuna Zerubhabheri, richiti, Kwete nesimba, kana nesotwe, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Fala a Hosi le ri nyikiweke Serubabele hi Yehovha a ku: “A hi hi matimba, kumbe hi hi vukosi, kambe hi Moya wa mina. U mani wena, wena ntshava leyikulu? emahlweni ka Serubabele u ta hundzuka rivala; kutani u ta humesa ribye ra nkoka ra kona hi ku huwelela, va ku, Tintswalo, tintswalo eka rona.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Serubabelo, musungwi, unomiririra mutumwa anogadzirira nzira munhoroondo yokutanga neyokupedzisira, pamberi pake gomo rinoita sebani. Isaya anozivisa basa romutumwa mumwe chete uyu achiti “achagadzira mugwenga mugwagwa wakarurama waMwari wedu,” uye kuti achaita kuti “mupata mumwe nomumwe” “ukwidziridzwe.” Achaitawo kuti “gomo rimwe nerimwe nechikomo” “zvideredzwe,” nokuti “gomo guru” riri pamberi pomusungwi Serubabelo “richava bani.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Ujumbe wa William Miller wa “nyakati saba” alipewa na Mungu. Zerubabeli anamwakilisha William Miller aliyeliweka jiwe la msingi la “nyakati saba,” naye pia anawakilisha mikono ile “itakayolileta jiwe kuu la pembeni” kwa “vigelegele, wakilia, Neema, Neema juu yake.” Kurudiwa mara mbili kwa neno “Neema,” kunawakilisha ujumbe wa Kilio cha Usiku wa Manane. “Vigelegele” vinawakilisha ujumbe uleule unaowakilishwa na kilio kikuu cha malaika wa tatu, na “wakilia” kunawakilisha Kilio cha Usiku wa Manane. Kifungu chote kinahusu ujumbe wa Kilio cha Usiku wa Manane. Kinawahusu mabikira waliokuwa wamelala katika mauti katika njia za Ufunuo kumi na moja, inayopita katikati ya bonde la mifupa mikavu iliyokufa. Kinahusu ufufuo wa hiyo mifupa mikavu iliyokufa, na kinahusu wajibu wa kinabii wa “timazi” ambao mabikira wenye hekima wanaouona unaowafanya wafurahi.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Ipapo Zekaria akati, “uyezve.” Uyezve, zvinoreva kuisa ndima inotevera pamusoro peiri pamberi payo. Ichi chinoreva musimboti wechiporofita wekuti mutsetse pamusoro pomutsetse. Nhaurirano yakapfuura yakaratidza kumutswa pakati pousiku kwevanhu vaMwari, vanomiririrwa naZekaria. Nhaurirano yakapfuura yakaramba ichisimbisa chido chevanhu vaMwari mumazuva okupedzisira chokunzwisisa kuti zvapupu zviviri zveZvakazarurwa chitsauko 11 ndiani. Nhaurirano yakapfuura yakaratidza kuti Zerubhabheri anomiririra basa riri musangano wokutanga uyewo basa riri musangano wokupedzisira. Yakaratidza kuti “maoko” aZerubhabheri (anomiririra simba revanhu) aifanira kuisa dombo repasi uye dombo romumusoro, asi basa ramaoko ake rakaitwa uye rinoitwa chete nesimba rouMwari roMunyaradzi.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Ingxoxo eyalandelayo, emele ukubekwa phezu kwengxoxo yangaphambili, iyakhomba ukuthi lapho “izandla zikaZerubhabhele” ziqeda umsebenzi, khona abantu bakaNkulunkulu ezinsukwini zokugcina “bayokwazi ukuthi iNkosi” “ithumile” uGabriyeli, umthwali wokukhanya, “kubo” abantu bakaNkulunkulu. Bayokuqonda uhlelo lokuxhumana lwasezulwini oluyiqiniso lokuqala olumelelwe maqondana neSambulo sikaJesu Kristu. Ukwenqaba umlayezo nomsebenzi kaZerubhabhele kuwukwenqaba umlayezo ovela kuGabriyeli, awamukele kuKristu, lowo naye awamukela kuYise.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Ipapo mativi maviri avanamati anotsanangurwa. Rimwe boka “rakazvidza zuva rezvinhu zviduku here?” Rimwe boka “richafara” kana “vachaona tambo yokuyeresa iri muruoko rwaZerubhabheri pamwe naavo vanomwe” avo “vari meso aJehovha, anomhanya uko nokuko panyika yose.” Avo vanozvidza zuva rezvinhu zviduku, vari kuzvidza basa renhoroondo raWilliam Miller sezvarinomiririrwa ne“tambo yokuyeresa.” Vanopesaniswa naavo vanofara pavanoona “tambo yokuyeresa” iri mumaoko aZerubhabheri. “Tambo yokuyeresa” yaZekariya ibwe rokuvaka rinobudisa kupatsanurwa. Rimwe boka rinozvidza “tambo yokuyeresa,” nokuti vanoramba kuona kuti “tambo yokuyeresa” iri muruoko rwaZerubhabheri iri pamwe na“vaya vanomwe.” Shoko rokuti “vanomwe” riri pamwe ne“tambo yokuyeresa,” ndiro rimwe chete rechiHebheru rinoshandurwa richinzi “kanomwe” muna Revhitiko makumi maviri nenhanhatu.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Ipapo Sakaria anowerezazve chokwadi chokuti paanomuka, haazivi kuti zvapupu zviviri izvi ndivanaani. Naizvozvo anobvunzazve achiti, “Miti miviri yemuorivhi iyi chii?” Anodzokororazve, achibvunza kuti, “Mapazi maviri emuorivhi aya chii, ayo anobudisa mafuta endarama kubva maari achipfuura nemumipombi miviri yendarama?” Uye Gabrieri anosimbisa mubvunzo uyu nokupindurazve mubvunzo waSakaria nemubvunzo achiti, “Ko hauzivi here kuti izvi chii?” Sakaria ndokupindura achiti, “Kwete.” Ipapo Gabrieri akati, “Ava ndivo vaviri vakazodzwa, vanomira pamberi paIshe wenyika yose.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Ndima iyi inotanga naGabrieri achimutsa Zekariya kubva muhope dzake. Naizvozvo, Zekariya anomirira mhandara dzinomutswa pakati pousiku, uye kana mhandara idzodzo dzamutswa, dzinoratidzwa sedzine mutoro mukuru kwazvo wokuda kunzwisisa zvinomiririrwa nezvapupu zviviri zvebhuku raZvakazarurwa chitsauko chegumi nerimwe. Mabhuku ose eBhaibheri anosangana uye anogumira mubhuku raZvakazarurwa. Vaporofita vose vanobvumirana, nokuti Mwari haasi iye muvambi wokuvhiringidzika. Vaporofita vose vari kutaura zvikuru pamusoro pamazuva okupedzisira kupfuura mazuva avaigara maari.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabriyeli anoshandisa musimboti weAlpha neOmega nokuratidza kuti Zerubhabheri ndiye achatanga nokupedzisa basa rokuvaka temberi. Basa rake rinomiririrwa nokuisa ibwe repakutanga pakutanga uye ibwe repamusoro pakupedzisira. Zerubhabheri anomiririra kufamba kwavaMillerite uye kufamba kweFuture for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Icile uGabriyeli akuveza kuZakariya kukuba umsebenzi woKukhala Kwaphakathi Kobusuku, nokuba kusekuhambeni kwengelosi yokuqala okanye kusekuhambeni kwengelosi yesithathu, uzalisekiswa ngamandla oMoya oyiNgcwele.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Apo vakarara vavo va etwatwani, misava yi tsakele mirhi ya vona leyi feke; kambe loko va pfuka, kutani misava yi chava, kasi vona va tsaka. Va tsaka hikuva va vona plummet ya la “minkarhi ya nkombo” evokweni ra Zerubabele. Plummet i ribye leri ku akiwaka ehenhla ka rona, leri hambanisaka lava tlhariheke ni lava nga riki na vutlhari.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zakaria hasi kuti “vanomwe,” asi anoti, “avo vanomwe.” Vanoona makore zviuru zviviri namazana mashanu nemakumi maviri okupararira. Shoko rakashandurwa richinzi “vanomwe” ndiro shoko rimwe chetero rakashandurwa richinzi “nguva nomwe” muna Revhitiko makumi maviri nenhanhatu, uye rinomiririra “kutukwa” kwouranda kwakauyiswa pamusoro poushe hwokumusoro nehwokumaodzanyemba hwaIsraeri. Bhuku raDanieri rinotsanangura “avo vanomwe” sokutsamwa kwokutanga nokwokupedzisira.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Ibwe rekona rakaiswa naWilliam Miller raiva “nguva nomwe,” uye ibwe repamusoro rakaiswa nesangano rengirozi yechitatu ndiro “nguva nomwe.” Avo vanofara pavanenge vachiona “idzo nomwe” mukumutswa kweKudanidzira kwePakati pousiku kwemazuva okupedzisira, vachapupura kupatsanurwa nekuparadzaniswa kwezvinokosha nezvisina maturo. Zvinokosha zvichafara sezvazvichisvika mukubatana kwakazara, uye zvisina maturo zvichazoona zvanonoka kuti hazvina mafuta ayo anga achiburuka nomumapombi maviri endarama. Chokwadi chinokonzeresa mufaro kune rimwe boka chichava ibwe rokugumbusa kune rimwe boka, kunyange zvakanga zviripo kuti zvionwe navose vaida kuona.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Kwakangofanana nokuthi “izikhathi eziyisikhombisa” zaba uvivinyo ekuqaleni ngo-1856, lapho ubu-Adventisti baseFiladelfiya buguqukela ebuntwini bobu-Adventisti baseLawodisiya, “izikhathi eziyisikhombisa” ziphinde zibe uvivinyo futhi ekugcineni, khona impela lapho ubu-Adventisti baseLawodisiya buguqukela ebuntwini bobu-Adventisti baseFiladelfiya. Uvivinyo ekuqaleni lwehluleka ngo-1863, ngokwenqatshwa kwemfundiso yeBhayibheli ethi “izikhathi eziyisikhombisa.” Labo abehluleka kulolu vivinyo ekugcineni ngo-2023, bayokwenza kanjalo ngokwenqaba ulwazi oludingwa yikhambi elikhonjiswe “yizikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Zvaiva zvakakosha kuziva kuti bhuku raDhanieri rinotsigira zvizere “nguva nomwe,” tisati tatanga kufunga nezveshoko rechiporofita remachitsauko matanhatu okutanga ebhuku raDhanieri, nokuti chitsauko chechina nechishanu zvinotaura pamusoro pe“nguva nomwe,” uye zvinoratidza kutanga nokuguma kwenyanga mbiri dzechikara chenyika chomuna Zvakazarurwa chitsauko chegumi nechitatu.

We will begin our consideration of those first six chapters in the next article.

Re tla simolola go akanyetsa ka dikgaolo tseo tsa ntlha tse thataro mo setlhogong se se latelang.

> “The light that Daniel received 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 come to pass.

> “Ruchiedza rwakagamuchirwa naDanieri kubva kuna Mwari rwakapiwa zvikuru nokuda kwamazuva okupedzisira aya. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeri, nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakafanotaurwa zvichakurumidza kuitika.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Fakisisa mamiriro ezvinhu erudzi rwevaJudha panguva yakapiwa zviporofita zvaDanieri.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “आओ, हम बाइबल के अध्ययन के लिए अधिक समय दें। हम वचन को वैसे नहीं समझते जैसे हमें समझना चाहिए। प्रकाशितवाक्य की पुस्तक हमारे लिए इस आज्ञा के साथ खुलती है कि हम उसमें निहित शिक्षा को समझें। ‘धन्य है वह जो इस भविष्यद्वाणी के वचनों को पढ़ता है, और वे जो सुनते हैं,’ परमेश्वर घोषित करता है, ‘और उन बातों को मानते हैं जो उसमें लिखी हैं; क्योंकि समय निकट है।’ जब हम एक प्रजा के रूप में समझेंगे कि यह पुस्तक हमारे लिए क्या अर्थ रखती है, तब हमारे बीच एक महान जागृति दिखाई देगी। हमें उन शिक्षाओं का पूर्णतः बोध नहीं है जो यह देती है, यद्यपि हमें इसे खोजने और अध्ययन करने की आज्ञा दी गई है।”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Mu kare abigisha batangaje ko Daniyeli n’Ibyahishuwe ari ibitabo bifunze, maze abantu barabihindukira. Umwenda wari waratumye benshi batabasha kuwikuraho kubera ubwiru bwawo bugaragara, Imana ubwayo yawukuye kuri ibi bice by’Ijambo ryayo. Izina ubwaryo ‘Ibyahishuwe’ rinyomoza imvugo ivuga ko ari igitabo gifunze. ‘Ibyahishuwe’ bisobanura ko hari ikintu gifite akamaro gihishuwe. Ukuri gukubiye muri iki gitabo kugenewe ababa muri iyi minsi y’imperuka. Duhagaze aho umwenda wakuwemo ahantu hera h’ibintu byera. Ntidukwiriye guhagarara hanze. Dukwiriye kwinjira, atari dufite ibitekerezo by’uburangare kandi bidafite kubaha, cyangwa intambwe z’ubusambo, ahubwo twinjirane kubaha no gutinya Imana. Turi kwegera igihe ubuhanuzi bwo mu gitabo cy’Ibyahishuwe bugiye gusohora.” Testimonies to Ministers, 113.

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