Article

# The Book of Daniel - Number Forty-Seven

Bhuku ra Danieri - Nambala makumi mana na ziwiri

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Kuvhenekera Dzidziso Dzinonyengera: Kuongorora Kwekunyatsofungisisa kwaDanieri 8 neMatambudziko Anopikisa Teorojia yeAdventist

Author

Jeff Pippenger

Published

January 11, 2024

Formats

PDF
Word
Song MP3

When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Panguva iyo runyanga ruduku rweRoma runomiririrwa mundima dzechipfumbamwe kusvika pagumi nembiri dzaDanieri chitsauko 8, chiratidzo chakarwo chakakanganiswa, nokuti chiratidzo chekupfeka zvemurume nezvemukadzi chakavhengana, munhu anochinjachinja pakati pechirume nechikadzi. Izvi zvinowirirana nekunzwisisa kwevaMillerite kuti Roma yakamirira muzvikamu zviviri, chikamu chokutanga chiri hutongi hwehurumende yeRoma uye chikamu chechipiri chiri hutongi hwechechi yeRoma; asi mukuchinjachinja kwemhando dzechirume nechikadzi mundima idzi, runyanga ruduku rwabuda mukutevedzana kwenhoroondo nechiporofita (rwakakanganiswa). Kunyange zvakadaro, imwe neimwe yendima ina idzi inomirira nhoroondo yakabatana zvakananga kana nehutongi hwehurumende yeRoma kana nehutongi hwechechi yeRoma. Roma yechihedheni yakatambudza vose vairamba simba rayo roumambo, asi kutambudza kweRoma yapapa (yechikadzi) mundima 10, kwakanangiswa zvikuru kudenga.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Mu kumvetsa kwa a Millerite kwakuti Roma unali ufumu wachinayi ndiponso womaliza, kusinthasintha kuchoka ku boma kupita ku mpingo, kenako ku boma, ndi kubwereranso ku mpingo, sikukanakhala nkhani yodetsa nkhawa. Iwo anaona kusakanikirana kwa chitsulo ndi dongo m’mapazi a Danieli chaputala 2, ndipo anangozimvetsa monga magawo awiri a Roma, popanda kudera nkhawa kufotokoza ndondomeko yeniyeni ya m’mbiri ya ufumu wachinayi ndi wachisanu. Mofananamo anamvetsetsanso chaputala 7, pamene nyanga imene inalankhula zinthu zazikulu motsutsana ndi Wam’mwambamwambayo, inazula nyanga zitatu kuchokera pa nyanga khumi zoyambirira za chilombo cha Roma. Ngakhale Miller akanazindikira kusinthasintha kwa jenda kwa vesi 9 mpaka 12, sikukanakhala kofunika pa kumvetsa kwake kuti ufumu wachinayi unali Roma. Mu kumvetsa kwa a Millerite, ufumu wachinayi unatha mu 1798, ndipo chochitika chotsatira cha uneneri chinali Kubweranso Kwachiwiri kwa Khristu.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Pembo la kike humtambua mwanamke anayefanya uasherati wa kiroho pamoja na pembo la kiume, naye anaonyeshwa katika mistari ya kumi na kumi na miwili.

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

> Hle yi kule ngopfu, ku fika ni le ka vuthu ra tilo; kutani yi hoxa van’wana va vuthu ni van’wana va tinyeleti emisaveni, yi tlhela yi va kandziyela. Daniyele 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Ukuhlushwa kwamandla obupapa kwakubhekiswe ebuKristwini (ibandla lasezulwini), futhi evesini leshumi nambili iRoma yobupapa (owesifazane) yamukela amandla okufeza umsebenzi wayo wobubulali ngokweqa umthetho wokuphinga namakhosi aseYurophu.

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

> Uye akapiwa hondo kuti irwise chipiriso chezuva nezuva nokuda kwokudarika; ikakandira chokwadi pasi; ikaita izvozvo, ikabudirira. Danieri 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Jeshi” katika aya hiyo linawakilisha nguvu za kijeshi ambazo upapa ulipewa “dhidi ya sadaka ya daima.” Neno “dhidi ya” humaanisha “kutoka kwa.” Kutoka kwa wafalme wapagani wa Ulaya (Rumi ya kipagani), wanaowakilishwa na “sadaka ya daima,” msaada wa kijeshi (jeshi) ulipewa upapa “kwa sababu ya uasi.” Muungano wa kanisa na dola, huku kanisa likidhibiti uhusiano huo, ndio “uasi” huo. Divai ya uasi huo ni damu ya Wakristo. Mara tu upapa ulipopata udhibiti wa majeshi ya Rumi ya kipagani, Rumi ya kipapa (“yeye”) “iliuangusha ukweli chini; nayo ikatenda, na kufanikiwa.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

Mu Danyeli igice cya cumi na kimwe, umurongo wa mirongo itatu n’umwe, gutangwa kw’ingabo ku Roma ya papa na ko kugaragazwa:

> 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. Daniel 11:31.

> සිවිලිබලය සහිත අත් ඔහුගේ පාර්ශ්වයෙන් නැගී සිටිනු ඇත; ඒවා බලකොටුවක් වූ ශුද්ධස්ථානය අපවිත්‍ර කරනු ඇත; නිතර පූජාව ඉවත් කරනු ඇත; විනාශය ගෙන එන පිළිකුල පිහිටුවනු ඇත. දානියෙල් 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Vhesi iri kuratidza shanduko yenhoroondo kubva kuRoma yechihedheni ichienda kuRoma yapapa. Muvhesi iri “maoko” ndimadzimambo eEurope akatanga kusimukira achitsigira upapa kutanga naClovis, mambo wavaFranks (France), mugore ra496. “Maoko” aya akasvibisawo “nzvimbo tsvene yesimba” (guta reRoma), kubudikidza nehondo dzakaramba dzichienderera kubva muzana remakore rechina zvichienda mberi kusvikira mugore ra538. “Maoko” aya akabvisawo kupikisa kwechihedheni pakusimuka kwoupapa, uye pakazosvika gore ra508, kupikisa kwechihedheni kwakanga kwapera.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Izwi elihunyushwe ngokuthi “susa” liyigama lesiHeberu elithi “sur” futhi lisho “ukukhipha”. “Izingalo” zabeka “isinengiso esichithayo” (upapa), esihlalweni sobukhosi somhlaba ngonyaka ka-538. Lapho uDaniyeli isahluko sesishiyagalombili, ivesi le-12 lichaza ukuthi “ibutho” lanikwa uphondo oluncane lwesifazane, livumelana nobufakazi bevesi lama-31 lesahluko se-11. Incwadi yesAmbulo nayo ifakazela iqiniso elifanayo esahlukweni se-13.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Nyamaswa yandakaona yakanga yakafanana nembada, uye tsoka dzayo dzakanga dzakaita setsoka dzebheya, nomuromo wayo wakanga wakaita somuromo weshumba; uye dhiragoni yakapa kwairi simba rayo, nechigaro chayo choushe, nesimba guru. Zvakazarurwa 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

Ellen G. White anonyatsotsanangura pachena chikara chemundima yechipiri seupapa, uye kuti dhiragoni iri mundima iyi iRoma yechihedheni. Roma yechihedheni yakapa upapa zvinhu zvitatu; “simba rake, nechigaro chake, nesimba guru.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Amandla ezempi anikezwa yiRoma yamahedeni kuqalwa ngoClovis ngonyaka ka-496. “Isihlalo” sokubusa kuso sanikezwa upapa ngonyaka ka-330, lapho umbusi uConstantine ehambisa inhloko-dolobha yakhe eya eConstantinople, eshiya iRoma, inhloko-dolobha yakhe yangaphambili, ngaphansi kokulawulwa yibandla lopapa. Ngonyaka ka-533, umbusi uJustinian wamemezela ukuthi upapa wayeyinhloko yebandla nomqondisi wabahlubuki, edlulisela “igunya lakhe elikhulu” kupapa waseRoma. Ivesi leshumi nambili lesahluko sesishiyagalombili sikaDaniyeli likhomba isikhathi lapho “ibutho” lanikezwa khona, futhi lelo qiniso lesiprofetho lifakazelwa ngofakazi abaningi. Kusukela kuleso sikhathi (kuqalwa ngonyaka ka-496), upapa “waphumelela.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Kwa hiyo ingeendelea “kutenda” na “kufanikiwa” mpaka mwisho wa ghadhabu dhidi ya ufalme wa kaskazini wa Israeli ulipofikia kikomo mwaka wa 1798, na upapa ukapokea jeraha lake la mauti.

> 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 11:36.

> “Mambo adzachita monga mwa kufuna kwake; ndipo adzadzikweza, nadzikulitsa yekha pamwamba pa mulungu aliyense; ndipo adzayankhula zinthu zodabwitsa zotsutsana ndi Mulungu wa milungu, ndipo adzachita bwino kufikira mkwiyo utatha; pakuti chimene chatsimikizika chidzachitika.” Danieli 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Vhesi pfumbamwe yechitsauko 8 inotsanangura Roma yechirume (Roma yechihedheni), uye inomiririra nzira yematanho matatu yokukunda yakaitwa neRoma yechihedheni, iyo yakafananidzira nzvimbo nhatu dzenzvimbo dzaizokundwa kuti Roma yepapa isimudzwe pachigaro choushe chenyika, sezvinomiririrwa nenyanga nhatu dzakadzurwa muchitsauko 7. Kukunda kwematanho matatu uku kuviri kweRoma yechihedheni neyeRoma yepapa kwakamiririra zvipingamupinyi zvitatu zvenzvimbo zveRoma yemazuva ano, mundima 40 kusvikira 43 dzaDhanieri 11. Zvino muchitsauko 8, vhesi 11, nyanga duku yechirume (Roma yechihedheni) inomiririrwazve. Muvhesi iyi, pfungwa yakatsveneswa yakasimba kwazvo, zvokuti vanhu vanozvidza vanotonga Jerusarema vakamanikidzirwa kuunza nhema dzinoverengeka dzedzidziso youMwari kuti vamise hwaro hwavo hwokunyepedzera.

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

> Hakika, alijitukuza hata mpaka kwa mkuu wa jeshi; na kwa yeye dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakabomolewa. Danieli 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Patiri kutanga kugadzirisa mari dzekunyepera nezvishongo zvekuyeredzwa zvakapinzwawo muAdventism kubvira muna 1863, zvinofanira kucherechedzwa kuti kune minda miviri mikuru yeruzivo rwepfungwa dzezvouMwari inofungidzirwa iyo Adventism inozvikudza nayo, sezvo iri hwaro hwayo mukutsigira dzidziso dzechiPurotesitendi chakatsauka neChechi yeRoma Katurike. Chirevo chinoitwa nevadzidzi vezvouMwari vemazuva ano veAdventism ndechekuti vangava nyanzvi munhoroondo yeBhaibheri, kana kuti nyanzvi mumitauro yeBhaibheri. Mashandisirwo avo endima iyi anoratidza kuti shoko rechiporofita rava kwavari sebhuku rakaiswa chisimbiso, uye zvinoratidzawo kuti chirevo chavo chokuti inyanzvi dzemitauro yeBhaibheri chinongova chete kuratidzwa kwemazuva ano kwechiFarisi.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Chekutanga ndechokuregeredza kuchinjachinja kwechirume nechechikadzi pamusoro penyanga duku mundima yepfumbamwe kusvika neye gumi nembiri. Dai vaiva nyanzvi dzechokwadi mumutauro wechiHebheru, vaisazoramba, kana kuderedza, chokwadi chokuti Dhanieri akashandisa nechido kuchinjachinja kwechirume nechechikadzi mundima idzodzo. Nyanga duku inomiririrwa muzvose zviri zviviri, muchirume nomuchechikadzi, uye zvimiro izvozvo zvinofamba zvichichinjana mundima dzacho. Vadzidzi vezvouMwari vanoedza kufukidza chokwadi ichi netsvina nemari dzokunyepedzera, nokuti chinonyatsoratidza pachena kuti ndima yegumi neimwe iri kuzivisa Roma yechihedheni, kwete Roma yepapa. Chokwadi, ivo vanoomerera kuti nyanga duku yendima yegumi neimwe ndiye papa, asi muchokwadi iRoma yechihedheni.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Kana zvangobvumwa kuti mavhesi maviri pakati pemana anotaura nezverunyanga ruduku ari echirume uye maviri ari echikadzi, zvinobva zvava nyore kubatanidza chokwadi cheBhaibheri chokuti mukadzi muuporofita hweBhaibheri anomirira kereke, uye murume anomirira nyika. Kuziva izvi kunobvumira vose vanoda kuona kuti runyanga ruduku rwevhesi yegumi nerimwe iRoma yechirume (Roma yechihedheni), kwete Roma yechikadzi (Roma yepapa).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Na ḽiṅwalo ḽenelo, ndimana iyo i pfesesea sa i tshi funza uri Roma ya Vhannḓa (ene) yo ḓikukumusa ya lwa na Muvhusi wa mmbi, sa zwe Roma ya Vhannḓa ya ita musi i tshi vhea Muvhusi wa mmbi kha tshifhambano tsha Kharivari. A si uri Roma ya Vhannḓa yo sokou ḓikukumusa ya lwa na Kristo fhedzi kha tshifhambano; ndimana i bvela phanḓa ya ri nga ene (Roma ya Vhannḓa) “tshiṱhavhelo tsha misi yoṱhe tsho bviswa.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Mubhuku raDanieri mune mazwi maviri echiHebheru ose anoshandurwa achinzi “kubvisa.” Mazwi acho ndiwo “sur” na“rum”. Ose ari maviri anoshandiswa mubasa repanzvimbo tsvene. Sur zvinoreva kubvisa kana kuburitsa, uye apo madota aibviswa paatari mupanzvimbo tsvene, shoko rakashandiswa kutsanangura kubviswa kwemadota i“sur”. Shoko rokuti “rum” rinoreva kusimudza nokukudza, uye apo muprista mupanzvimbo tsvene aifanira kusimudza chipiriso chinozunguzirwa, aifanira ku“rum” (kusimudza) chipiriso chacho. Mundima yegumi neimwe, Roma yechihedheni (“zuva nezuva”) yaizo“rum” (kubvisa) chihedheni nokusimudza nokukudza chitendero chechihedheni.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Roma yavahedeni hwa chiHeathen hwaizosimudzira nokukudza chitendero chechihedheni. Vafundisi vezvouMwari vechiAdventist vanozviti vane unyanzvi hwemitauro yeBhaibheri vanosarudza kududzira kuonekwa kwose kwekuti “take away” mubhuku raDanieri sokuti “remove”. Vanokundikana kubvuma kunyora kwaDanieri kwakasiyana uye kwakanyatsorurama, nokudaro vachizviisa pamusoro pomuporofita Danieri.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Abafundi bezakwalizwi abathi bayaziqonda iilwimi zeBhayibhile babeka iingxoxo zokuxhasa isizathu sokuba uDaniyeli wayefuna ukuthetha into enye xa wasebenzisa amagama amabini ahlukeneyo. Benza izifundo zamagama ezide nezidinisayo ukuze baxhase amabango abo obuxoki. Abafundi bezakwalizwi abathi bayayiqonda imbali yeBhayibhile bathi olo setyenziso lobuxoki lusekelwe ekwamkeleni ukuba ngamaxesha ahlukeneyo embali igama elinye linokuthetha into eyahlukileyo, yaye ngenxa yoko, xa uDaniyeli wasebenzisa amagama amabini ahlukeneyo, yingcali yembali kuphela enokuchonga oko uDaniyeli wayekuthetha ngenene. Kubalulekile ukuchonga ezi ndlela zimbini zobuxoki, kuba zisetyenziswa rhoqo ngabafundi bezakwalizwi abafuna ukuzifihla kwindlela ethi “umgca phezu komgca.”

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

> Eya, akadzikudza kusvikira kuna muchinda wehondo; uye nechikonzero chake chibayiro chezuva nezuva chakabviswa, nenzvimbo yenzvimbo yake tsvene yakakandwa pasi. Danieri 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Izwi rakashandurwa richinzi “rakabviswa” mundima iyi rinoreva “kusimudza nokukudza.” Harirevi kubvisa. Chokwadi ichi chinounza kuvhiringidzika nokupesana kuvadzidzisi veAdventist, nokuti zvavanovakira hazvimiri kana ndima iyi ikaongororwa zviri nyore, kana dudziro chaiyo yeizwi rakashandiswa naDanieri ikashandiswa pandima yacho. Vanopikisa vachiti runyanga ruduku ruri mundima iyi iRoma yepapa, saka ndima yacho yaizoverengwa ichiti “naye” (Roma yepapa) “zuva nezuva kwakabviswa.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Ehe ya, avakwete catafya pakusangamo izwi ilyonjelelwe ilyo NaNkumbu White asosa palwalala ukuti lyalonjelelwe ku mano ya buntu kabili talyapalamine ku cilembo.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Zvino ndakaona maererano ne‘zuva nezuva’ (Danieri 8:12) kuti shoko rokuti ‘chibayiro’ rakawedzerwa nouchenjeri hwavanhu, uye harisi rechinyorwa chacho, uye kuti Ishe vakapa maonero akarurama pamusoro pacho kuna avo vakaparidza kuchema kweawa yokutongwa.” Early Writings, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Vanotsanangura kuti “rezuva nezuva” ibasa raKristu repanzvimbo tsvene, saka “chibayiro chezuva nezuva” chinosimbisa pfungwa yokuti “rezuva nezuva” ibasa raKristu rechibayiro munzvimbo tsvene yokudenga. Asi kufemerwa kunoratidza kuti shoko rokuti “chibayiro” “harisi rechinyorwa chacho.”

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Apo zidakwa za Efraimu zikazindua “cha kila siku” kuwa ni huduma ya Kristo katika patakatifu, basi aya hiyo ingesomeka, “naye” (Roma ya kipapa) “akaondoa cha kila siku,” au ingesomeka, “kwa mamlaka ya kipapa, huduma ya Kristo katika patakatifu iliondolewa.” Kwa hakika wanafundisha uwongo huo. Wanasisitiza kwamba kwa njia ya giza la utawala wa kipapa, ufahamu wa kweli wa huduma ya Kristo katika patakatifu uliondolewa katika akili za wanadamu.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Zvisinei, shoko rakashandurwa richinzi “kubvisa,” harirevi kubvisa; rinoreva kusimudza kumusoro nokukudza. Dai vanozviti nyanzvi dzemitauro yeBhaibheri vakashandisa zvakarurama zvinorehwa neshoko rechiHebheru rokuti “rum” pandima iyi, dudziro yavo yaifanira kuti, “nesimba roupapa, ushumiri hwaKristu musanctuary hwakasimudzirwa kumusoro nokukudzwa.” Upapa hwakamboita rinhi kusimudza kumusoro nokukudza Kristu?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Vanotsvaka kuumanikidza dudziro yeshoko rechiHebheru rinoti “sur” pashoko rechiHebheru rinoti “rum.” Danieri anoshandisa shoko rokuti “sur,” rinoreva kubvisa, maererano ne“chezuva nezuva” mune dzimwe ndima mbiri, asi mundima yegumi neimwe Danieri akasarudza shoko rokuti “rum,” rinoreva kusimudza nokukudza. Hachisi chete kuti murwi wenhema dzokunyepedzera pamusoro pendima iyi upenzi nokuda kwokumonyaniswa kwerevo yeshoko rakashandurwa richinzi “kubvisa,” asiwo hakuna kumbova nenguva iyo ushumiri hwaKristu hwomunzvimbo tsvene hwaizombobviswa kuvanhu nenzira ipi neipi.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Asi munhu uyu, nokuti anogara nokusingaperi, ana uprista husingashanduki. Naizvozvo anokwanisawo kuponesa kusvikira pakupedzisira avo vanouya kuna Mwari kubudikidza naye, zvaanogara ari mupenyu nokusingaperi kuti avareverere. VaHebheru 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Kutaura, sezvinoita vanodzidzisi vezvouMwari veAdventist, vachiedza kutsigira kushandisa kwavo kwenhema kwendima iyi, kuti kwakambova nenguva apo upapa hwakaita rumwe rudzi rwesimba rokubvisa kureverera kwaKristu kuri musanctuary, upenzi chaihwo!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Asi vafundisi veuzivi hwezvaMwari havadzidzisi kuti ndima iyi inoratidza kuti upapa hwakasimudza nokukudza ushumiri hwaKristu hwepanzvimbo tsvene. Vanonzvenga zvinorehwa namashoko aDanieri, pamwe nezano rakafemerwa raEllen White, kuti vadzidzise zvavanoda kudzidzisa, zvisinei neuchapupu hwamashoko aDanieri.

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

> Ndiyo, akajikuza hata kufikia kwa mkuu wa jeshi; na kwa yeye sadaka ya kila siku ikaondolewa, na mahali pa patakatifu pake pakabomolewa. Danieli 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Vaongorori vezvouMwari vanodzidzisa kuti ndima iyi inoreva kuti, “nesimba repapa, ushumiri hwaKristu hwepanzvimbo tsvene hwakabviswa,” uye kubviswa kweushumiri hwaKristu hwepanzvimbo tsvene mumifungo yavanhu kunotsigirwa nechokwadi chokuti, pamwe chete nokubviswa uku, nzvimbo ye“panzvimbo yake tsvene” yaKristu “yakakandwa pasi.” Hapana kana ndima imwe muShoko raMwari inoratidza kuti nzvimbo tsvene yokudenga, iyo iri iyo nzvimbo inoitirwa kureverera kwaKristu, yakambozokandwa pasi. Uye zvakare hakuna kana chitsauko cheBhaibheri chinoratidza kuti denga pacharo, iro riri “nzvimbo yepanzvimbo yake tsvene,” rakambozokandwa pasi. Zvakare, vezvouMwari vanozviisa pamusoro pomuporofita Danieri, nokuti vanoomerera vachiti “nzvimbo yepanzvimbo yake tsvene” iri mundima iyi iri kureva nzvimbo tsvene yaMwari, kunyange hazvo Danieri achidzidzisa zvakananga zvinopesana nepfungwa iyoyo.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Vanamazvikokota vanozviti nyanzvi dzomutauro wechiHebheru vanosimbirira kuti mundima iyoyo shoko rechiHebheru rinoti “rum” rinofanira kunzwisiswa richireva zvarinorehwa neshoko rechiHebheru rinoti “sur.” Vanosimbisirawo kuti shoko rechiHebheru rinoti “miqdash” rinofanira kunzwisiswa seshoko rechiHebheru rinoti “qodesh.” “Miqdash” na“qodash” ose ari maviri anongoshandurirwa kuti “nzvimbo tsvene” mubhuku raDanieri, kunyange zvakadaro ane zvinorehwa zvakasiyana. “Miqdash” inomirira chero nzvimbo tsvene zvayo, ingava iri nzvimbo tsvene yaMwari kana kuti nzvimbo tsvene yechihedheni. Iro ndiro shoko rinoreva nzvimbo tsvene pacharo, asi “qodesh” rinoshandiswa muBhaibheri chete kumirira nzvimbo tsvene yaMwari.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Danieri aiziva mutsauko uripo pakati penzvimbo tsvene yechihedheni nenzvimbo tsvene yaMwari. Dai Danieri aida kuratidza nzvimbo tsvene yechihedheni, aizoshandisa shoko rokuti “miqdash.” Zvinondishamisa kuti vanonzi nyanzvi dzemutauro wechiHebheru havambobati nyaya yokuti, mundima ina dzinotevedzana, Danieri anoshandisa mashoko ose ari maviri katatu. Mashandisirwo aDanieri emashoko maviri echiHebheru aya, ose achishandurwa kuti “nzvimbo tsvene,” ndiwo anotsanangura chirevo chaida kuti chinzwisiswe naDanieri.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> Ehe, iye akazvikudza kunyange kusvika kuna muchinda wehondo, uye kubudikidza naye chipiriso chezuva nezuva chakabviswa, nenzvimbo yeimba yake tsvene ikaparadzwa. Uye hondo yakapiwa kwaari kuti irwise chipiriso chezuva nezuva nokuda kwokudarika; uye yakakandira pasi chokwadi, ikachiwise pasi; ikaita zvayakanga yaronga, ikabudirira. Ipapo ndakanzwa mumwe mutsvene achitaura, uye mumwe mutsvene akati kuna uya mutsvene wakanga achitaura, Kusvikira rinhiko chiono ichi pamusoro pechipiriso chezuva nezuva, nokudarika kunoparadza, chokupa zvose zviri zviviri imba tsvene nehondo kuti zvitsikirirwe pasi? Iye akati kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo imba tsvene ichanatswa. Danieri 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Mundima umene uli na maziko a Chiadiventi, Danieli amagwiritsira ntchito mawu a Chiheberi awiri osiyana amene onse amamasuliridwa kuti “malo opatulika.” M’mavesi 13 ndi 14 Danieli anasankha kugwiritsa ntchito liwu la Chiheberi lotanthauza “malo opatulika,” limene m’Baibulo limagwiritsidwa ntchito kokha pozindikiritsa malo opatulika a Mulungu; koma m’vesi 11, Danieli anagwiritsa ntchito liwu la Chiheberi la ambiri kapena lofala, limene lingakhale malo opatulika a Mulungu, kapena lingakhalenso malo opatulika achikunja.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Kana Danieri aida kuda kuzivisa kuti “nzvimbo tsvene” iri mundima yegumi neimwe yaiva nzvimbo tsvene yaMwari, angadai akashandisa shoko rimwe chete rechiHebheru raakazoshandisa kaviri mukati mendima nhatu dzinotevera. Zviri pachena chose kuti Danieri akanga achiita mutsauko pakati penzvimbo tsvene yechihedheni iri mundima yegumi neimwe, nenzvimbo tsvene yaMwari iri mundima yegumi nenhatu neye gumi neina! Asi zvidhakwa zveEfuremu zvinopikisa zvichiti “nzvimbo yenzvimbo yake tsvene” yakanga “yakawisirwa pasi,” iri mundima yegumi neimwe, ndiyo yaiva nzvimbo yenzvimbo tsvene yaMwari, kunyange zvazvo vachinzvenga shoko rokuti “nzvimbo.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Vanodzidzisa kuti upapa hwakabvisa ushumiri hwaKristu hwekureverera uye hwakawisira pasi chokwadi chenzvimbo tsvene yokudenga. Asi Dhanieri akataura pachena kuti “nzvimbo tsvene” iri pandima yegumi nerimwe yakanga isiri nzvimbo tsvene yaMwari, asi yaiva nzvimbo tsvene yechihedheni. Dhanieri akaratidzawo zvakajeka kuti chakanga chisina kuwisirwa pasi chaisava “nzvimbo tsvene” yacho, asi “nzvimbo” yenzvimbo yake tsvene.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Vafundisi vezvechitendero vemazuva ano, vachiramba kubvuma kushanduka-shanduka kwechikadzi kwakaitirwa nemaune mundima yechipfumbamwe kusvikira yechigumi nembiri, vakagamuchira dudziro ye“zuva nezuva” yakabva muPurotesitendi yakatsauka, vakatanga kuvaka hwaro pamusoro pejecha rekufungidzira kwevanhu, tsika dzechivanhu, nemagariro. Pavanosvika pandima yegumi neimwe, vanotoramba kunyange zano rakafuridzirwa raSista White rakaratidza kuti kunzwisisa kwaMiller kwe“zuva nezuva” sokuti chihedheni kwakanga kwakarurama, uye vanotanga kushandisa unyanzvi hwekutsausa nokufungidzira kuti vadzivirire rudo rwavo rwezvidzidzo zvouMakatolika nezvouPurotesitendi.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Mu ndimeyo amasintha Roma wachikunja kukhala Roma wachipapa, ndipo amakakamiza tanthauzo la “kuchotsa” pa mawu amene amatanthauza “kukweza ndi kulemekeza.” Amamasulira chizindikiro cha satana cha “cha tsiku ndi tsiku” ngati chizindikiro chaumulungu, ndipo kenaka amaumirira kuti kachisi wachikunja ndi kachisi wa Mulungu, pamene akupeŵa kutchula mwachindunji za “malo” a malo opatulika. Ndipo “osaphunzira”wo (monga Yesaya amawazindikiritsira), amene adzangomvetsa kokha ngati “ophunzira” awauza kuti zili choncho, amalandira mbale ya nthano zongopeka kufikira kuwonongeka kwawo eni.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

M’article i landzelako, titaenderera mberi nekurangarira kwedu kuwedzera kwezivo kunomiririrwa sematombo anokosha muhope dzaMiller.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> “Mupostori Pauro anotiyambira kuti, ‘vamwe vachatsauka pakutenda, vachiteerera mweya inonyengera, nedzidziso dzemadhimoni.’ Izvi ndizvo zvatinofanira kutarisira. Miedzo yedu mikuru ichauya nokuda kweboka iro rakambosimudzira chokwadi, asi rinobva pachokwadi iro richidzokera kunyika, richichitsika pasi netsoka dzaro mukuvenga nokuseka. Mwari ane basa rokuti varanda vake vakatendeka vaite. Kurwisa kwomuvengi kunofanira kusanganwa nechokwadi cheshoko rake. Nhema dzinofanira kufukunurwa, chimiro chadzo chaicho chinofanira kuzarurwa, uye chiedza chomurayiro waJehovha chinofanira kupenya chichibuda murima rokutsika renyika. Tinofanira kuisa pachena zvaanoda shoko rake. Hatizoregererwi kana tikaregeredza basa iri rinorema. Asi panguva yatakamira mukudzivirira chokwadi, ngatiregei kumira mukudzivirira isu pachedu, nokuita mhere-mhere huru nokuti tadanwa kutakura kuzvidzwa nokumiririrwa zvisiri izvo. Ngatisazvinzwire tsitsi, asi ngative negodo guru nokuda kwomurayiro woWokumusoro-soro.”

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> Muapostora anoti, “Nguva ichasvika yavasingazotsungiriri dzidziso yakarurama; asi vachitevera kuchiva kwavo, vachazviunganidzira vadzidzisi, nzeve dzavo dzichida zvinovakwenya; uye vachafuratira nzeve dzavo pachokwadi, vachitsausirwa kungano.” Kumativi ose tinoona vanhu vachikurumidza kutapwa nemifungo inonyengera yaavo vanoita kuti shoko raMwari rive risina simba; asi kana chokwadi chaiswa pamberi pavo, vanozadzwa nokusashivirira nokutsamwa. Asi kurudziro yomuapostora kumuranda waMwari ndeiyi: “Rinda pazvinhu zvose, utsungirire nhamo, uite basa romuparidzi weevhangeri, uzadzise kwazvo ushumiri hwako.” Panguva yake vamwe vakasiya mhaka yaShe. Anonyora achiti, “Dhemasi wakandisiya, ada nyika ino yazvino;” uyezve, anoti, “Arekizanda mupfuri wemhangura wakandiitira zvakaipa zvikuru: Ishe achamutsiva zvakafanira mabasa ake: naiyewo umuchenjerere; nokuti wakaramba zvikuru mashoko edu.”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Abaporofita n’intumwa bahuye n’ibigeragezo bimwe byo kurwanywa no gutukwa, kandi n’Umwana w’intama w’Imana utagira inenge yageragejwe muri byose nk’uko natwe tugeragezwa. Yihanganiye uguhinyurwa kw’abanyabyaha bamurwanyaga.”

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Vambudzo iri yose yenguva ino inofanira kuparidzirwa nokutendeka; asi ‘muranda waShe haafaniri kukakavadzana; asi ave munyoro kuvanhu vose, anokwanisa kudzidzisa, ane mwoyo murefu; achirayira nounyoro avo vanozvipikisa.’ Tinofanira kuchengeta nokungwarira mashoko aMwari wedu kuti tirege kusvibiswa nemabasa okunyengetedza evaya vakabva pakutenda. Tinofanira kudzivisa mweya wavo nesimba ravo nechombo chimwe chete chakashandiswa naTenzi wedu paakarwiswa nomuchinda werima,—‘Zvakanyorwa.’ Tinofanira kudzidza kushandisa Shoko raMwari nounyanzvi. Kurudziro yacho ndeiyi, ‘Shingairira kuti uzviratidze wakagamuchirwa kuna Mwari, mushandi asingafaniri kunyara, anoruramisa zvakanaka shoko rechokwadi.’ Panofanira kuva nebasa rinoshingaira nomunyengetero wakasimba nokutenda kuti tigone kukunda kukanganisa kunomonereka kwevadzidzisi venhema navanyengeri; nokuti ‘mumazuva okupedzisira nguva dzinotyisa dzichavapo. Nokuti vanhu vachazvida ivo vamene, vachava vanoda mari, vanozvirumbidza, vanozvikudza, vanotuka, vasingateereri vabereki, vasingavongi, vasiri vatsvene, vasina rudo rwomuzvarirwo, vasingachengeti zvibvumirano, vanopomera nhema, vasingazvidzori, vane utsinye, vanovenga zvakanaka, vatengesi, vanoita nokumhanyira, vanozvikudza mupfungwa, vanoda zvinofadza kupfuura kuda Mwari; vane mufananidzo wokunamata Mwari, asi vachiramba simba rako: kubva kune vakadai tsauka.’ Mashoko aya anoratidza chimiro chavanhu avo varanda vaMwari vachafanira kusangana navo. ‘Vanopomera nhema,’ ‘vanovenga zvakanaka,’ vacharwisa avo vakatendeka kuna Mwari wavo munguva ino yakaora. Asi mumiriri weKudenga anofanira kuratidza mweya wakaratidzwa naTenzi. Nokuzvininipisa norudo anofanira kushandira ruponeso rwavanhu.

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “Pauro anoenderera mberi achitaura pamusoro paavo vanopikisa basa raMwari, achivafananidza navarume vakarwa navakatendeka panguva yaIsraeri yekare. Anoti: ‘Zvino sezvakaita Janesi naJambresi pakurwisa Mozisi, ndizvo zvinoitawo ava pakuramba chokwadi; vanhu vane pfungwa dzakaora, vakarambwa pamusoro porutendo. Asi havangapfuuriri mberi; nokuti upenzi hwavo hucharatidzwa kuna vanhu vose, sezvakaitawo hwavaiya.’ Tinoziva kuti nguva iri kuuya apo upenzi hwokurwa naMwari huchazarurwa. Tinogona kumirira mukudzikama, nokushivirira nokuvimba, zvisinei nokuti tinoshorwa nokuzvidzwa zvakadini; nokuti ‘hakuna chakavanzika, chisingazoratidzwi pachena,’ uye avo vanokudza Mwari vachakudzwa naye pamberi pavanhu nengirozi. Tinofanira kugoverana mukutambudzika kwavandudzi. Kwakanyorwa kuchinzi, ‘Kuzvidzwa kwavaikuzvidza nako kwakawira pamusoro pangu.’ Kristu anonzwisisa kusuruvara kwedu. Hapana kana mumwe wedu anodanwa kutakura muchinjikwa ari oga. Munhu woKutambudzika weKarivhari anobatwa nokunzwa kwenhamo dzedu, uye sezvaakatambura achiedzwa, anokwanisawo kubatsira avo vari mukusuwa nomumiedzo nokuda kwake. ‘Hongu, navose vanoda kurarama noumwari muna Kristu Jesu vachashushwa. Asi vanhu vakaipa navanyengeri vachanyanya kuipa, vachinyengera uye vachinyengedzwa. Asi iwe, rambira pazvinhu zvawakadzidza.’ Review and Herald, January 10, 1888.

Back to Articles