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# The Book of Daniel - Number Eighty-Two

Bhuku ra Danieri - Nomboro Makumi Masere Nembiri

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Kufumura Chitsotsi cheChiporofita: Kunzwisisa Nhoroondo yaDanieri 11 uye Kukosha kweChibayiro cheMazuva Ose muAdventism

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Tichawona mbiri kubva muna 1863 kusvikira panguva yokuguma muna 1989, muchirevo chezvinonyangadza zvina zviri muna Ezekieri chitsauko 8, zvinomirira zvizvarwa zvina zveAdventism, tobva tashandira pfungwa dzedu pakuwedzera kwezivo kwakazarurwa muna 1989. Kuwedzera ikoko kwezivo kwakanga kune chokuita nendima nhanhatu dzokupedzisira dzaDhanieri chitsauko 11. Muna 1989, boka redu duku rokudzidza reSabata rakawana mitsetse yokuvandudzwa yechiporofita cheBhaibheri, iyo Future for America inowanzoreva, uye iyo inosimbisa kutevedzana kwezviitiko mumutsetse mumwe nomumwe wokuvandudzwa, izvo zvinozobvumira mudzidzi wechiporofita kushandisa nzira yokunaya kwokupedzisira ye“mutsara pamusoro pomutsara.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Mukati memakore mashoma akatevera (1992), ndakanga ndanyora gwaro raibata ndima nhanhatu dzekupedzisira dzaDhanieri chitsauko chegumi nerimwe. Gwaro iri ndakarinyorera kuti ndigutsikane pachangu, nokuti ndakanga ndisina kugona kana chinangwa chokuti chidzidzo ichi chiparadzirwe pachena. Pakazosvika 1994, gwaro iri rakanga rasvika kune rimwe basa reAdventist rinozvitsigira, uye muna 1995, nhevedzano yezvinyorwa gumi nechimwe, yaibata ndima nhanhatu dzekupedzisira dzaDhanieri chitsauko chegumi nerimwe, yakabudiswa mumagazini yaibudiswa mwedzi nomwedzi nebasa iroro. Muzvinyorwa zveMweya Wechiporofita mune mareferensi mashomanana chete akananga kuna Dhanieri chitsauko chegumi nerimwe, uye chakanyanya kukosha kupfuura ose chakava nharo huru inosimbisa ukoshi hwekushandiswa kwandakaunza pamusoro pendima idzodzo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Hatina nguva yokutambisa. Nguva dzokutambudzika dziri pamberi pedu. Nyika iri kuzununguswa nomweya wehondo. Nokukurumidza zviitiko zvokutambudzika zvakataurwa muzviporofita zvichaitika. Chiporofita chiri muchitsauko chegumi nerimwe chaDhanieri chave kuda kusvika pakuzadzika kwacho kwakakwana. Zvakawanda zvenhoroondo zvakatoitika mukuzadzika kwechiporofita ichi zvichadzokororwa. Mundima yechimakumi matatu panotaurwa nezvesimba richa‘shungurudzika, [Dhanieri 11:30–36 quoted.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Zviitiko zvakafanana nezvinotsanangurwa mumashoko aya zvichaitika.” Manuscript Releases, number 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Dade White vanotsanangura pachena kuti 1798 ndiyo “nguva yokuguma.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Asi pakunopera kwenguva yokupedzisira, ndizvo zvinotaura muporofita, ‘Vazhinji vachamhanya mhanya kuno nokoko, uye ruzivo ruchawedzerwa.’ Danieri 12:4.... Kubvira muna 1798 bhuku raDanieri rakazarurwa, ruzivo rwezviporofita rwakawedzera, uye vazhinji vakaparidza shoko rakakomba rokuti kutonga kwava pedyo.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Vhesi ya makumi mana ya Danieri 11 inotanga ichiti, “Uye panguva yokuguma.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Uye panguva yokuguma mambo wokumaodzanyemba achamurwisa; mambo wokumusoro achamuwira sechamupupuri, nengoro dzehondo, navatasvi vamabhiza, nezvikepe zvizhinji; uye achapinda munyika zhinji, achapararira samafashamo, akapfuura. Danieri 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Zviri pachena, kunyange pasina kutsigirwa kwakananga neMweya wechiporofita, kuti ndima yemakumi mana inoratidza kutanga kwenhevedzano yezviitiko zvakatanga muna 1798. Zviitiko izvozvo zvinotungamirira kukupera kwenguva yokuedzwa kwavanhu, nokuti ndima yokutanga yechitsauko chegumi nembiri chaDhanieri inoti, “Panguva iyoyo Mikaeri achasimuka,” uye Sister White anotaura pachena kuti kana Mikaeri achisimuka, nguva yokuedzwa kwavanhu inopera.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Panguva iyoyo Mikaeri achasimuka, Muchinda mukuru anomiririra vana vavanhu vako; uye kuchava nenguva yokutambudzika, isina kumbovapo kubva pakava norudzi kusvikira panguva iyoyo chaiyo; uye panguva iyoyo vanhu vako vachaponeswa, mumwe nomumwe achawanikwa akanyorwa mubhuku.’ Danieri 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Wakati ujumbe wa malaika wa tatu unapofungwa, rehema haiwasihi tena wakaaji wenye hatia wa dunia. Watu wa Mungu wamekamilisha kazi yao. Wamepokea ‘mvua ya masika,’ ‘kuburudishwa kutoka mbele za Bwana,’ nao wameandaliwa kwa saa ya majaribu iliyo mbele yao. Malaika wanaharakisha huku na huko mbinguni. Malaika mmoja akirudi kutoka duniani hutangaza kwamba kazi yake imekamilika; jaribu la mwisho limeletwa juu ya ulimwengu, na wote waliojihadhihirisha kuwa waaminifu kwa maagizo ya Mungu wamepokea ‘muhuri wa Mungu aliye hai.’ Kisha Yesu hukoma maombezi yake katika patakatifu pa juu. Hunyanyua mikono yake na kwa sauti kuu husema, ‘Imekwisha;’ na jeshi lote la malaika huweka kando taji zao anapotoa tangazo hilo la kutisha: ‘Yeye aliye dhalimu, na azidi kuwa dhalimu bado: na yeye aliye mchafu, na azidi kuwa mchafu bado: na yeye aliye mwenye haki, na azidi kuwa mwenye haki bado: na yeye aliye mtakatifu, na azidi kuwa mtakatifu bado.’ Ufunuo 22:11. Kila shauri limeamuliwa kwa uzima au kwa mauti.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Vhesi makumi mana ra Danieri 11 rinotanga muna 1798, uye muvhesi makumi mana nemashanu, apo mambo wokumusoro (upapa) anosvika kumagumo ake pasina anomubatsira, nguva yokuedzwa kwavanhu inopera, nokuti vhesi rinotevera rinoti, “Uye panguva iyoyo,” nokudaro richiratidza “nguva” inomiririrwa muvhesi rapfuura, iro riri vhesi makumi mana nemashanu ra Danieri 11. Mambo wokumusoro (upapa) anosvika kumagumo awo pakupera kwenguva yokuedzwa kwavanhu.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Naizvozvo, nhoroondo yendima nhanhatu dzekupedzisira dzaDanieri gumi neimwe, inoratidza kutevedzana kwezviitiko kunotanga muna 1798 uye kunopera pakuvharwa kwenguva yomukana wokuedzwa kwavanhu. Apo Hanzvadzi White akanga achiri mupenyu, 1798, zvaiva pachena kuti yakanga yava munhoroondo yake yakapfuura. Apo akataura kuti “chiporofita chiri muchitsauko chegumi neimwe chaDanieri chaswedera zvikuru pakuzadzika kwacho kwakakwana,” anogona kungova achireva nhoroondo inoitika mushure ma1798, uye Mikaeri asati asimuka. Ipapo anobva ataura zvakananga kuti “yakawanda yenhoroondo yakaitika mukuzadzika kwechiporofita ichi ichadzokororwa,” nokudaro achirayiridza mudzidzi wechiporofita kuti nhoroondo yokupedzisira yaDanieri gumi neimwe, iyo “yaswedera zvikuru pakuzadzika kwayo kwakakwana,” yakafananidzirwa mune dzimwe nzvimbo dzenhoroondo dzakaiswa pachena muchitsauko chegumi neimwe chaDanieri.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Kana achisimbisa kiyi yechiporofita iyoyo inokosha zvikuru, anobva anokora mashoko endima makumi matatu kusvika makumi matatu nenhanhatu, uye oti, “Zviitiko zvakafanana neizvo zvinotsanangurwa mumashoko aya zvichaitika.” Kufemerwa kwakapa kiyi kuvadzidzi vaya vechiporofita vaishuva kunzwisisa kuzadziswa kwekupedzisira kwaDanieri 11. Kiyi yacho yaiva yokuti nhoroondo yendima nhanhatu dzekupedzisira dzaDanieri 11 yakanga yakafanana nenhoroondo inomiririrwa mundima makumi matatu kusvika makumi matatu nenhanhatu. Pane chiedza chakawanda kwazvo chinobva pachizaruro ichi, asi chinofanira kutariswa pano ndechokuti mundima makumi matatu neimwe yaDanieri 11, “zuva nezuva,” zvinobviswa.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Kuti tinzwisise zvakarurama nhoroondo inoratidza kutevedzana kwezviitiko zvinotungamirira pakupera kwenguva yokunzwirwa nyasha kwavanhu, mudzidzi wechiporofita anofanira kuva nokunzwisisa kwakarurama kwe“chezuva nezuva.” Kana ndima yamakumi matatu neimwe ichiratidza ushumiri hwaKristu hwomuushumiri hwesvenzvimbo tsvene huchibviswa, kana kuti kana ichiratidza kubviswa kwechihedheni, zvinokosha zvikuru kuti unzwisise izvi, kana uchida kunzwisisa zvakarurama nhoroondo inofambirana iyo Hanzvadzi White akataura paakanyora kuti, “Zviitiko zvakafanana nezvinotsanangurwa mumashoko aya zvichaitika.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Zviripachena, Adventism yeLaodikia haina kuziva kuzadziswa kwendima makumi mana yaDanieri gumi neimwe sekunongedza kuparara kweSoviet Union muna 1989, asi ndima iyoyo inonyatsoratidza zviitiko izvozvo. Kune avo vaishuva kunzwisisa nemazvo kuwedzera kweruzivo rwechiporofita kwakauya nekuzadziswa kwendima makumi mana muna 1989, kunzwisisa kwakarurama kwe“zuva nezuva” kwakazova chokwadi chiripo. Mukutanga kwezana ramakore rechimakumi maviri, kunzwisisa kwakarurama kwaiva kwakakosha, nokuti kwaiva chikamu chinokosha chezvokwadi dzenheyo idzo Ishe vakashandisa William Miller kusimbisa.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

ඒ නමුත් විසිවන සියවසේ පළමු දශකයක් හා අර්ධය තුළ, “දෛනිකය” ක්‍රිස්තුස්වහන්සේගේ ශුද්ධස්ථාන සේවාව නියෝජනය කරයි යැයි ප්‍රකාශ කරන සතානික ප්‍රොටෙස්ටන්ට් දෘෂ්ටිකෝණය සුළුතර මතයක් වූ බැවින්, “දෛනිකය” යනු අන്യජාතිකත්වයේ සංකේතයක් වන සත්‍යය පිළිබඳ විවාදයක් ආරම්භ වීමට පවා ඉඩ දීම වටිනා දෙයක් නොවීය. මේ හේතුව නිසාම, ලාඕදිසියානු ඉතිහාස සංශෝධනවාදීන් වෙතින් ඔබට, “දෛනිකය” යන විෂයය “පරීක්ෂණ ප්‍රශ්නයක් බවට පත් නොකළ යුතුය” හෝ “‘දෛනිකය’ යන විෂයය උද්දීපනය නොකළ යුතුය” යනුවෙන් ඇසෙනු ඇත. මෙම විශේෂ සාකච්ඡාවේදී නොදැනුවන්ට මග පෙන්වමින් සිටින විට සංශෝධනවාදීන් සෑම විටම අත්හැර දමන්නේ, ප්‍රේරණාව විසින් සෑම විටම මේ විෂයයට තබා තිබූ සීමාකරණයයි. පහත ඡේදය එල්ඩර් හැස්කල් වෙත යොමු කර ඇත.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Mzee Haskell alikuwa akiongoza utetezi wa uelewa sahihi wa “the daily,” dhidi ya mashambulizi ya Prescott na Daniells katika muongo wa kwanza na wa pili wa karne ya ishirini. Tilia maanani sana, kwa maana Dada White hatambui kamwe kwamba uelewa wa Haskell kuhusu “the daily,” ulikuwa si sahihi; anamwelekeza tu asiruhusu msukosuko huo kuendelea, kwa kuwa Bwana hakutaka kuendelea kutoa jukwaa kwa adui za ukweli (Prescott na Daniells), ili waendelee kusukuma mafundisho yao ya uongo. Katika kifungu hicho Haskell anakemewa kwa sababu ya “the chart”, na chati inayorejelewa ni chati ya 1843. Haskell alikuwa ameizalisha tena chati ya 1843 kuwa ushahidi katika mabishano hayo. Lakini hakuizalisha tena tu; alijumuisha chini ya chati hiyo kifungu kutoka kwa Dada White, ambapo anasema “the 1843 chart was directed by the hand of the Lord and should not be altered.” Unaposoma kifungu hicho, hesabu ni mara ngapi anasema, “at this time.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “‘Ndanayelekezwa kukuambia, Wala pasiwepo maswali yanayozushwa wakati huu katika Review yatakayokuwa na mwelekeo wa kuzitikisa nia za watu.... Hatuna wakati sasa wa kuingia katika mabishano yasiyo ya lazima, bali inatupasa kutafakari kwa bidii hitaji la kumtafuta Bwana kwa ajili ya uongofu wa kweli wa moyo na wa maisha. Inapasa kufanywa juhudi thabiti ili kupata utakaso wa nafsi na wa akili.’”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “Ndzi nyikiwe swilemukiso mayelana ni nkoka wa leswaku hi tshama hi ri xirho xin’we. Leswi i mhaka ya nkoka eka hina hi nkarhi lowu. Leswi hi nga vanhu hi voxe, hi fanele ku endla hi vukheta lebyi tlula hinkwabyo.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> Ndakanyorera Mukuru Prescott, ndichimuudza kuti anofanira kungwarira zvikuru kuti asaunze muReview nyaya dzingaite sedzinoratidza zvikanganiso muzvakaitika kwatiri kare. Ndakamuudza kuti nyaya iyi yaanotenda kuti pakaitwa kukanganisa pairi haisi mubvunzo unokosha zvikuru, uye kuti, kana ikapihwa mukurumbira zvino, vavengi vedu vaizoitora sechinhu chekushandisa kutipikisa, vachikudza nyaya diki kuita huru.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Kwa wewe pia nasema kwamba mada hii [UTAMBULISHO WA “DAIMA” KATIKA DANIELI 8.] haipaswi kuchochewa wakati huu. La, ndugu yangu, nahisi kwamba katika kipindi hiki cha hatari katika uzoefu wetu, chati ile ambayo umefanya ichapishwe tena haipaswi kusambazwa. Umefanya kosa katika jambo hili. Shetani anafanya kazi kwa azma kubwa ili kuleta mambo yatakayosababisha machafuko. Wapo wale ambao wangependezwa sana kuwaona wahudumu wetu wakifikia mgogoro kuhusu swali hili, nao wangelifanya jambo hilo kuwa kubwa sana.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Ndzi lerisiwile leswaku, mayelana ni leswi swi nga ha vuriwaka hi tlhelo rin’wana kumbe rin’wana ra mhaka leyi, ku miyela hi nkarhi lowu i vukorhokeri lebyi vulavulaka swinene. Sathana u langutile nkarhi wo tumbuluxa ku avana exikarhi ka vafundhisi va hina lavakulu. A ku ri xihoxo ku kandziyisa chati leyi mi nga si hlangana hinkwenu mi fika eka ntwanano malunghana ni mhaka leyi. A mi endlanga hi vutlhari ku humesela emahlweni nhlokomhaka leyi leyi faneleke ku tumbuluxa minkanerisano ni ku humesiwa ka mavonelo yo hambana-hambana, hikuva nchumu wun’wana ni wun’wana wu ta siveriwa wu tlhela wu nyika nhlamuselo leyi yi nga ta vanga ntsena ku onhaka eka ntirho. Hina hinkwerhu hi na leswi ringaneleke ku swi endla eku lawuleni ka marito ya mavunwa ya lava va kombiseke vumbhoni bya ku navela ka vona ku tlhela va va timbhoni ta mavunwa.” Manuscript Releases, vholumo 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Katika makala iliyotangulia tulitambua kwamba Ellen White alisema wale waliotoa kilio cha saa ya hukumu walikuwa na uelewa sahihi wa “the daily,” na kwamba mtazamo wa Prescott na Daniells kwamba “the daily,” iliwakilisha huduma ya Kristo katika patakatifu ulitoka kwa Shetani. Alimkemea Haskell kwa kuruhusu mabishano hayo kuendelea, lakini si kwa msimamo wake kuhusu ukweli wa kile ambacho “the daily,” inawakilisha. Wakati huo walio wengi bado waliamini uelewa wa waanzilishi kuhusu “the daily,” na, la muhimu zaidi, mstari katika Danieli kumi na moja, ambao ulipaswa kufunuliwa katika “wakati wa mwisho” mwaka 1989, ulikuwa bado miongo kadhaa mbele. Wakati huo (1989), umuhimu wa mtazamo sahihi wa “the daily,” ungekuwa wa lazima. Daima warekebishaji huacha nje masharti ya Ellen White yaliyokuwa yamewekewa mipaka ya kipindi hicho mahsusi katika sahani zao za hadithi za kubuniwa. Hesabu marejeo ya wakati katika kifungu kifuatacho.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Ndi namazwi andinofanira kutaura kuna Hama Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, navose vakashanda nesimba mukusundira mberi maonero avo pamusoro pezvinorehwa ne‘zuva nezuva’ raDanieri 8. Izvi hazvifaniri kuitwa mubvunzo wokuedza nawo vanhu, uye kukakavara kwakabva pakuribatisa saizvozvo kwave kusina kunaka zvikuru. Nyonganiso yakabva yaitika, uye pfungwa dzevamwe vehama dzedu dzakatsauswa kubva mukufungisisa kwakadzama kwaifanira kupiwa kubasa iro Ishe vakaraira kuti riitwe panguva ino mumaguta edu. Izvi zvafadza muvengi mukuru webasa redu.

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Nuru niliyopewa ni kwamba hakuna jambo lolote linalopaswa kufanywa ili kuongeza msisimko kuhusu swali hili. Lisiletwe katika hotuba zetu wala lisikaziwe kama jambo la umuhimu mkuu. Tuna kazi kubwa mbele yetu, wala hatuna hata saa moja ya kupoteza kutoka katika kazi ya lazima inayopaswa kufanywa. Na tuweke mipaka ya juhudi zetu za hadharani katika kuwasilisha mielekeo muhimu ya kweli ambayo juu yake tuna nuru iliyo wazi.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Ndzi nga tsakela ku kongomisa mianakanyo ya n’wina eka xikhongelo xo hetelela xa Kreste, hilaha xi tsariweke hakona eka Yohane 17. Ku ni timhaka to tala leti hi nga vulavulaka ha tona,—timhaka to kwetsima, ntiyiso lowu ringaka, wo saseka hi ku olova ka wona. Eka tona mi nga tshama mi tshama hi ku hiseka lokukulu. Kambe ‘siku na siku,’ kumbe mhaka yin’wana ni yin’wana leyi nga pfuxaka mphikizano exikarhi ka vamakwerhu, a swi fanelanga ku nghenisiwa enkarhini lowu; hikuva leswi swi ta hlwela ni ku sivela ntirho lowu Hosi yi lavaka leswaku mianakanyo ya vamakwerhu yi kongomisiwa eka wona sweswi. A hi nga pfuxeni timhaka leti nga ta kombisa ku hambana lokukulu ka mavonelo, kambe ematshan’weni ya sweswo a hi humeseni eRitweni ntiyiso lowu kwetsimaka malunghana ni swikombelo leswi bohaka swa nawu wa Xikwembu.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Vashumiri vedu vanofanira kutsvaka kuratidza chokwadi nenzira inofadza zvikuru. Napose pazvinobvira, ngavataure vose zvinhu zvimwe chete. Mharidzo ngadzive dzakareruka, uye dzichibata pamusoro penyaya dzinokosha dzinogona kunzwisiswa nyore. Kana vashumiri vedu vose vaona kukosha kwokuzvininipisa, ipapo Ishe vanogona kushanda navo. Tinoda zvino kutendeukazve, kuti vatumwa vaMwari vashande pamwe chete nesu, vachisiya pfungwa tsvene mundangariro dzaavo vatinoshandira.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Badu tifanire pamodzi m’mangiriro a umodzi wonga wa Khristu; pamenepo ntchito zathu sizidzakhala zachabe. Kokani mogwirizana ngati zingwe zofanana, ndipo musalole mikangano iliyonse kulowetsedwemo. Onetsani mphamvu yogwirizanitsa ya choonadi, ndipo zimenezi zidzakhudza kwambiri maganizo a anthu. M’modzi muli mphamvu.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Ichi hachisi chikamu chenguva chokukudza pachena misiyano isina kukosha. Kana vamwe vasina kubatana kwakasimba, kupenyu, naTenzi, vakazarurira nyika kushaya simba kwechiitiko chavo chechiKristu, vavengi vechokwadi vari kutinyatsotarisa vachazvishandisa zvikuru, uye basa redu richadziviswa. Vose ngavakurudzire unyoro, uye vadzidze zvidzidzo kubva kuna Iye munyoro uye anozvininipisa mumwoyo.

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Musoro we“zuva nezuva” haufaniri kukonzera kufamba kwakadai sezvakaitwa. Somugumisiro wenzira iyo musoro uyu wakabatwa nayo navanhu vari kumativi ose emubvunzo uyu, kupokana kwakamuka uye nyonganiso yakazobuda.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Chiito cha Hama Larry Smith cha kuchapisha kijitabu kilicho na hukumu dhidi ya ndugu zake na dhidi ya imani yao, hakikuungwa mkono na Mungu. Naye kwa Mzee Prescott nitasema, Bwana hakuweka juu yako mzigo kuhusu jambo hili.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> “Narwadziwa pakunzwa kuti Elder Daniells, achiziva kuti paiva nokusawirirana kwemaonero pamusoro penyaya iyi pakati pehama dzedu dzinotungamirira, aifanira kusundira nyaya iyi mberi, sezvakaitwa mune dzimwe nzvimbo.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Vamwe vehama dzedu havana kutungamirirwa nouchenjeri, uye havana kufunga zvakajeka kubva pachikonzero kusvika pamhedzisiro pamusoro pemigumisiro yekushingaira kwavo kusimudzira maonero avo maererano nokududzirwa kwe‘zvezuva nezuva.’ Nepo mamiriro aripo zvino ekusawirirana kwemaonero pamusoro penyaya iyi achiripo, ngairege kuitwa chinhu chinokurudzirwa zvikuru. Kukakavara kwose ngakugume. Panguva yakadai kunyarara kunotaura zvikuru.

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Ilasillyana lyabatumishi ba Mulungu pa nshita ino ni ukusambilisha Icebo mu mishilishi. Kristu aishile kuponesha imyeo, kabili ifwe, nge babikapo ba nkumbu Shakwe, twafwile ukupela ku bantu ba mu mishilishi ikulu ukwishiba ukwa cishinka Cakwe ica lupulukilo.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Hama Larry Smith, ambaye ndiye aliyekuwa akirejelewa, alikasirishwa sana hasa kwa hali hiyo, kwa maana ilikuwa ni kitabu cha baba yake, Daniel and the Revelation, ambacho Prescott na Daniells walitaka kukiandika upya ili kubadili yale aliyoyaandika kuhusu “the daily.” Hama Smith alikuwa akiutetea ukweli, na pia baba yake. Yeye hulifafanua pambano hilo mara kwa mara kwa maneno, “wakati huu,” na karibu na mwisho anasema, “Maadamu hali ya sasa ya kutofautiana kwa maoni kuhusu suala hili ingalipo, lisifanywe kuwa jambo linalopewa uzito.” Vyuo vikuu vyote vya Uadventista vinavyofundisha “the daily” leo, vinafundisha mtazamo wa kishetani. Ni dhahiri kwamba hali za leo si zilezile kama zilivyokuwa wakati ule.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Chizvarwa chechipiri cheAdventism chakatanga pakupandukira kwa1888, uye zvemidzimu zvakagadzwa pakati pehutungamiri. Mamiriro iwayo akazarura musuwo wekufambira mberi kwekunyengera kukuru kwezvemidzimu kwaizounza mamiriro ekupatsanuka nokukamukana, apo varume vaiva pazvigaro zvine mutoro vakatsunga kusimudzira chipi nechipi chavainyatsoona pachavo sechokwadi. Varume vakadai saDaniells, Prescott naKellogg vakava zviratidzo zvenhoroondo umo Ezekieri akatsanangura zvaizoitwa nevakuru makumi manomwe, “vakuru veimba yaIsraeri,” kuti “vanoita murima, mumwe nomumwe mumakamuri emifananidzo yake here? nokuti vanoti, Ishe havationi.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Nga murugo urwo, intumwa z’ubutumwa bwo mu 1888, zombi zarayobye mu mpaka, mu rujijo no mu bupfumu bw’umwuka byari byugarije abasaza mirongo irindwi ba Ezekiyeli, bari barashushanyije ibigirwamana ku nkuta z’urusengero no ku nkuta z’ibitekerezo byabo. Umurimo w’ubuzima wavanyweho bitewe n’ubupfumu bw’umwuka bwa Kellogg, nyamara abahindura ukuri b’Abadiventisiti b’i Lawodikiya bayobya abatize bakabemeza ko hari intsinzi runaka yavuye mu kavuyo ko muri urwo rugero rw’amateka. Hari amateka ajyana na yo mu gihe cy’Abacamanza, aho ihuriro ry’amateka y’Abacamanza rihura neza n’iki gihe, kuko umurongo wa nyuma w’Igitabo cy’Abacamanza uvuga uti:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> M’masiku amenewo munalibe mfumu m’Israeli; aliyense ankachita chimene chinali cholungama m’maso mwake yekha. Oweruza 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Tiri kuratidza kuti nei nhoroondo yaVatongi ichienderana nenhoroondo yechizvarwa chechipiri cheAdventism sezvatinoenderera mberi nezvinyorwa izvi, asi zvinofanira kucherechedzwa kuti, pakufunga nezvenhoroondo yeAdventism yeRaodhikia, nhoroondo inowanikwa zviri nyore yakapihwa neavo vanoita zvekudzokorodza nhoroondo nenzira inotsausa. Hanzvadzi White zvirokwazvo haina kuda kuti nyaya ye“the daily” ikurukuridzirwe zvikuru panguva yenhoroondo iyoyo, apo muchokwadi rakanga riri boka duku kwazvo revarume iro raakanga ataura kuti raitungamirirwa ne“ngirozi dzakadzingwa kudenga” kuti ripihwe chikuva cheruzhinji kuitira kusimudzira pfungwa dzaro dzakakanganisa. Asi kutaura sokunge Hanzvadzi White yakambo tsigira pfungwa yokuti zvakanga zvakanaka kuchengetedza kukanganisa, ndizvo chaizvo zvinopesana nezvaaaitenda.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Hama dzangu, somumiriri waKristu ndinokuyambirai kuti muchenjere zvinhu izvi zvokutsauka, izvo zvinowanzoita kuti pfungwa dzitsaukiswe kubva pachokwadi. Kutsauka hakumbovi kusina ngozi. Hakumbotsvenesi, asi nguva dzose kunounza kuvhiringidzika nokupesana. Nguva dzose kune ngozi mazviri. Muvengi ane simba guru pamusoro pendangariro dzisina kusimbiswa zvizere nomunyengetero uye dzisina kusimbiswa muchokwadi cheBhaibheri.” Testimonies, volume 5, 292.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Hatina nguva yokurasa. Nguva dzokutambudzika dziri mberi pedu. Nyika yose yamutswa nomweya wehondo. Nokukurumidza zviitiko zvokutambudzika zvakataurwa muuprofita zvichaitika. Uprofita huri muchitsauko chegumi neimwe chaDhanieri hwava pedyo zvikuru nokuzadziswa kwahwo kwakakwana. Zvizhinji zvenhoroondo yakaitika mukuzadziswa kwouprofita uhu zvichadzokororwa. Mundima yechimakumi matatu panotaurwa nezvesimba iro ‘richashungurudzika, rigodzoka, richava nokutsamwira sungano tsvene; saizvozvo richaita; hongu, richadzoka, richanzwisisa pamwe chete navanosiya sungano tsvene. Uye mauto achamira kurutivi rwaro, uye achasvibisa nzvimbo tsvene yesimba, achabvisa chipiriso chezuva nezuva, uye achaisa chinonyangadza chinoparadza. Uye vanobata zvakaipa pamusoro pesungano achavaodza mwoyo nokupfimbika; asi vanhu vanoziva Mwari wavo vachasimba, uye vachaita mabasa makuru. Uye vanonzwisisa pakati pavanhu vachadzidzisa vazhinji; kunyange zvakadaro vachawa nomunondo, nomurazvo, nokutapwa, nokupambwa, mazuva mazhinji. Zvino kana vachiwa, vachabatsirwa norubatsiro ruduku; asi vazhinji vachabatanidzwa navo nokupfimbika. Uye vamwe vavanonzwisisa vachawa, kuti vaedzwe, nokunatswa, nokuitwa vachena, kusvikira kunguva yokuguma; nokuti zvichiri zvenguva yakatarwa. Uye mambo achaita sezvaanoda; achazvikudza, achazvikurisa pamusoro pamwari mumwe nomumwe, uye achataura zvinhu zvinoshamisa pamusoro paMwari wavamwari, uye achabudirira kusvikira kutsamwa kwapera; nokuti zvakatarwa zvichaitwa.’ Dhanieri 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “සිහිපත් කළ මෙම වචනවලින් විස්තර කරන ලද දර්ශනවලට සමාන දර්ශන සිදුවනු ඇත. දෙවියන්වහන්සේ කෙරෙහි භයභක්තිය නොමැති මිනිසුන්ගේ සිත් මනස් පාලනය කිරීම සතන් ඉක්මනින් තම අධීනයට ගනිමින් සිටින බවට සාක්ෂි අපි දකිමු. එබැවින් සියල්ලෝම මෙම පොතේ අනාවැකි කියවා තේරුම් ගනිත්වා, මක්නිසාද අපි දැන් සඳහන් කර ඇති පීඩාවේ කාලයට ඇතුළුවෙමින් සිටිමු:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Na wakati huo Mikaeli atasimama, mkuu yule mkuu asimamaye kwa ajili ya wana wa watu wako; tena kutakuwapo wakati wa taabu, mfano wake haujapata kuwapo tangu lilipokuwapo taifa hata wakati uo huo; na wakati huo watu wako wataokolewa, kila mmoja atakayeonekana ameandikwa katika kile kitabu. Na wengi wa hao walalayo katika mavumbi ya nchi wataamka, wengine wapate uzima wa milele, na wengine aibu na fedheha ya milele. Nao walio na hekima watang’aa kama mwangaza wa anga; na hao wawaongozao wengi kwenye haki kama nyota milele na milele. Lakini wewe, ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu, hata wakati wa mwisho; wengi watakwenda huku na huku, na maarifa yataongezeka.’ Danieli 12:1–4.” Manuscript Releases, namba 13, 394.

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