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# The Book of Daniel - Number Forty-Four

Bhuku ra Danieri - Namba Makumi Mana neIna

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Kufumura Urufatiro Rwabuze: Ukuri kw’Ubuhanuzi kwa William Miller n’Iminsi ya Nyuma y’Abadiventisimu

Author

Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

Zvokwadi zvaWilliam Miller zvemuvambi zvakafukidzwa mukati mezvizvarwa zvina zveAdventism. Kudzorerwa kwezvokwadi zvemuvambi izvi kunoratidzwa muchiroto chake chechipiri, uye kunoramba kuchizivikanwa muBhaibheri neSpirit of Prophecy sebasa rinofanira kuitwa nevanhu vaMwari vemazuva okupedzisira. Chiroto chaMiller chinoratidza kuti kana murume webrashi rinobvisa tsvina adzorera zvishongo izvozvo, zvichapenya kakapetwa kagumi kupfuura zuva.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Muundo wa Miller ulitegemea kutambua mamlaka mbili za uharibifu za upagani zikifuatwa na upapa; na ushuhuda wa mtume Paulo katika sura ya pili ya Wathesalonike ulimpa Miller msingi thabiti wa muundo wake. Hapo Paulo anatambulisha kwamba Rumi ya kipagani ilikuwa imeuzuia upapa usiinuke katika mamlaka, hata Rumi ya kipagani ilipoondolewa. Katika 2 Wathesalonike, Paulo pia aliweka msingi thabiti wa muundo wa Future for America, alipobainisha kwamba “mtu wa dhambi” katika sura hiyo pia aliwakilishwa kuwa mfalme aliyejiinua mwenyewe, katika Danieli sura ya kumi na moja, na aya ya thelathini na sita.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Zvakakosha kuona kuti kuwedzera kwezivo mukufamba kweshoko rengirozi yokutanga nerechitatu, kwakanga kwakabatana zvakananga neuchapupu hwaPauro muchitsauko chechipiri chaVaTesaronika. Panguva yokuguma muna 1798, uyezve muna 1989, bhuku raDanieri rakazarurwa, nokudaro richitanga nzira yokuedzwa ine nhanho nhatu. Nguva dzose nzira iyi yokuedzwa inobereka mapoka maviri avanamati munhoroondo umo bhuku raDanieri rinenge razarurwa. Zvakakosha kuona zvinyorwa zvaPauro zvine hukama nekuwedzera kwezivo panguva yokuguma, nokuti muchitsauko ichocho ndimo munoyambira Pauro kuti avo vasingagamuchiri “rudo rwechokwadi,” vachagamuchira kunyengerwa kukuru kunobva kuna Mwari. Kunyengerwa kukuru ndiko kunouyiswa pamusoro pavakaipa muna Danieri chitsauko chegumi nembiri, avo vanoramba kuwedzera kwezivo. Munhoroondo dzose mbiri idzi kunyengerwa kukuru kunonyanya kureva Adventism.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Umuntu obona ngaphansi kobuso bezinto, ofunda izinhliziyo zabantu bonke, usho ngalabo ababe nokukhanya okukhulu: ‘Abahlupheki futhi abamangali ngenxa yesimo sabo sokuziphatha nesokomoya.’ Yebo, bazikhethele ezabo izindlela, nomphefumulo wabo uyathokoza ezinengisweni zabo. Nami futhi ngiyakukhetha ukukhohliseka kwabo, ngilethe phezu kwabo lokho abakwesabayo; ngokuba lapho ngibiza, akubanga khona ophendulayo; lapho ngikhuluma, abalalelanga; kodwa benza okubi phambi kwamehlo Ami, bakhetha lokho engangingakuthokozeli.” “UNkulunkulu uyakubathumela ukudukiswa okunamandla, ukuze bakholwe amanga,” ngoba “abamukelanga uthando lweqiniso, ukuze basindiswe,” “kodwa bathokoza ngokungalungi.” U-Isaya 66:3, 4; 2 Thesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> Mudzidzisi wokudenga akabvunza achiti: “Ndechipi chimwe chinyengeri chakasimba kupfuura ichi chinogona kunyengera pfungwa kupfuura kunyepedzera kuti muri kuvaka pamusoro penheyo yakarurama uye kuti Mwari anogamuchira mabasa enyu, asi muchokwadi muchiita zvinhu zvizhinji maererano nehurongwa hwenyika uye muchitadzira Jehovha? Haiwa, uku kunyengera kukuru, manyepo anokwezva, anotora pfungwa dzevanhu, apo vanhu vakambova vanoziva chokwadi vanokanganisa chimiro chokunamata vachichiti ndiwo mweya nesimba razvo; apo vanofunga kuti vakapfuma, vawedzerwa zvinhu, uye havashayi chinhu, asi muchokwadi vanoshayiwa zvinhu zvose.”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Mwari haana kushanduka maererano navaranda Vake vakatendeka vari kuchengeta nguo dzavo dzisina gwapa. Asi vazhinji vari kuchema vachiti, ‘Runyararo nokuchengeteka,’ asi kuparadzwa kwechimbichimbi kuri kuuya pamusoro pavo. Kunze kwokunge kwava nokutendeuka kwakazara, kunze kwokunge vanhu vaninipisa mwoyo yavo nokureurura uye vachigamuchira chokwadi sezvachiri muna Jesu, havazombopindi kudenga. Kana kucheneswa kwazoitika pakati pedu, hatichazogarizve takazorora zvedu, tichizvikudza kuti takapfuma uye tawedzerwa pfuma, tisingashayiwi chinhu.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ndiani angataura nechokwadi achiti: ‘Ndarama yedu yakaedzwa mumoto; nguo dzedu hadzina kusvibiswa nenyika’?” Ndakaona Murairidzi wedu achinongedzera kunguo dzinonzi ndedzekururama. Achidzibvisa, Akafumura kusvibiswa kwakanga kwakavanzika pasi padzo. Ipapo akati kwandiri: “Haungaoni here kuti vakafukidza zvokunyepedzera kusvibiswa kwavo nokuora kwehunhu hwavo? ‘Guta rakanga rakatendeka rashanduka sei kuva chifeve!’ Imba yaBaba vangu yaitwa imba yokutengeserana, nzvimbo yakabvapo kuvapo kwaMwari nokubwinya kwake! Nemhaka yeizvi pane utera, uye simba harina kuvapo.” Testimonies, vhoriyamu 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Adventism rakanga riri “guta rakatendeka” parakaparidza Kuchema kwePakati peUsiku muna 1844. Pakazosvika 1863, rakatanga nzira yokuramba “nheyo” dzakanga dzasimbiswa kubudikidza noushumiri hwaWilliam Miller. Pavakatanga kuisa parutivi zvokwadi dzepanheyo, nokudaro vachidzifukidza nezvishongo nemari dzenhema, vakanga vachivaka nheyo itsva. Avo vakatanga, vakaita, uye vanoramba vachiita basa iroro, vanomiririrwa muzvinyorwa zveMweya weChiporofita se “avo vakagamuchira chiedza chikuru.”

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

“chiedza chikuru” chavakambova nacho, chakaratidzwa muhope dzaMiller sematombo anokosha aiva mubhokisi, ayo Miller akaisa pamusoro petafura pakati peimba yake, akapenya zvikuru kupfuura “zuva.” Muchikamu chichangobva kutaurwa, Sista White anozivisa “avo vakagamuchira chiedza chikuru,” asiwo “vakasarudza nzira dzavo pachavo.”

They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”

Vakasarudza nzira itsva muna 1863. Anoti i “kunyengera kunokwezva, kunotora pfungwa dzevanhu kana avo vakamboziva chokwadi vachikanganisa chimiro chouMwari nokuchitora somweya nesimba razvo; pavanofunga kuti vakapfuma, vawedzerwa nezvinhu, uye havashayi chinhu, asi pachokwadi vachishayiwa zvinhu zvose.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

Iye ari kuzivisa mamiriro eRaodikia, ayo iye nomurume wake vakaziva kuti akaitika muna 1856. Vakabva vaedzwa kwemakore manomwe, asi vakakundikana pamuedzo muna 1863, ndokutanga kuvaka hwaro hwenhema hunounza kunyengedzwa kukuru kweshoko reyambiro yaPauro muVaTesaronika. Yambiro yaPauro muVaTesaronika isungo rakasimba remubatanidzwa wokutanga nowokupedzisira weAdhivheniti, uye inonyatsowirirana nechiroto chaMiller, chinotaura pamusoro pezvose kutanga nokuguma kweAdhivheniti. Chiroto chake chinoratidza kuti kana basa rokudzorera matombo anokosha okutanga echokwadi rapedzwa, zvokwadi idzodzo dzichapenya kakapetwa kagumi kupfuura padzakapenya pakutanga paKuchema kwaPakati pousiku pakutanga kweAdhivheniti. Zvino zvinobvira sei kuti kunzwisisa kwaMiller kupenye zvino kupfuura panguva yaakatanga kuziva chokwadi?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Pane zvokwadi zvinoverengeka zvinomiririrwa pamachati maviri matsvene aHabakuki chitsauko chechipiri. Zvokwadi idzodzo dzakamiririrwa muhope dzaMiller sematombo anokosha aizouya kuzodzorerwa pakupedzisira mumazuva okupedzisira, nguva pfupi kusati kwava nekuchema kwePakati peusiku. Matombo anokosha enhema anotakurwa achibudiswa nepahwindo muhope dzaMiller anomiririra, kune rumwe rutivi, dzidziso dzenhema dzakauyiswa muAdventism kuti dzigadzire nheyo yenhema, uyewo kuti dzivande nheyo yechokwadi; asiwo anomiririra avo vanoramba kusunungura dzidziso dzenhema dzinoumba nheyo yenhema. “The daily” yaiva chitsigiro chikuru chegadziriro yezvokwadi yaWilliam Miller yakasimbisa nheyo yepakutanga, uye mumazuva okupedzisira “the daily” inomiririra kwete chihedheni chete, sezvakanyatsozivikanwa naMiller, asiwo chiratidzo chekumukira kwakabereka nheyo yenhema.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Bhaibheri, Mweya weChiporofita nenhoroondo zvose zvinopupurira kuti kuchema kweawa yokutongwa kwa1798 kusvika muna 1844, kwaiva kuziviswa kweshoko rakawanikwa rikaiswa pachena naWilliam Miller. Ndokusaka sangano iri richinzi sangano reMillerite. Nokudaro, kuramba sangano iroro, ndiko kuramba chiedza chakabudiswa muna 1798, icho Danieri akaratidza sokuwedzera kwezivo.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Isaya anotaura nezvezvidhakwa zvaEfuremu, uye anozivisa kuti zvidhakwa izvozvo ndivo vanhu vanozvidza vanotonga vanhu veJerusarema. Isaya anoratidza kuti havana kudhakwa newaini chaiyo, asi vakadhakwa newaini yomweya. Waini yomweya muBhaibheri inogona kuva dzidziso yechokwadi kana yenhema, zvichienderana nemamiriro ezvinyorwa. Zvidhakwa zvaEfuremu zvakadhakwa nedzidziso yenhema, iyo iri waini yeBhabhironi, sezvinomiririrwa nechifeve cheTire muchitsauko chegumi nenomwe cheZvakazarurwa uye naBherishazari pausiku hwake hwokupedzisira hwokupembera.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Isaya akacherechedza migumisiro yokudhakwa kwomweya kunowira pamusoro pavarume vanozvidza vanotonga vanhu veJerusarema.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Rambai makamiswa, mushamisike; danidzai, hungu! Vakadhakwa, asi havana kudhakwa newaini; vanodzedzereka, asi kwete nedoro rinodhakisa. Nokuti Jehovha akadururira pamusoro penyu mweya wehope huru, akavhara meso enyu; vaporofita navatongi venyu, ivo vaoni, akavafukidza. Uye chiono chezvinhu zvose chava kwamuri samashoko ebhuku rakasvinhirwa, rinopiwa kuno anoziva kuverenga, vachiti, Ndapota, verenga ichi; iye ndokuti, Handigoni; nokuti rakasvinhirwa; uye bhuku rinopiwawo kuno asingazivi kuverenga, vachiti, Ndapota, verenga ichi; iye ndokuti, Handizivi kuverenga. Naizvozvo Ishe akati, Nokuti vanhu ava vanoswedera kwandiri nemiromo yavo, vachindikudza nemiromo yavo, asi vakaisa mwoyo yavo kure neni, uye kunditya kwavo kwave kuri kudzidziswa nemirairo yavanhu; naizvozvo, tarirai, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavakachenjera vavo huchaparara, uye kunzwisisa kwavane njere vavo kuchavanzwa. Vane nhamo avo vanotsvaka zvakadzama kuvanza zano ravo kuna Jehovha, uye mabasa avo ari murima, vachiti, Ndiani anotiona? uye ndiani anotiziva? Zvirokwazvo kushandura kwenyu zvinhu mukuzvipidigura kuchanzi sevhu remuumbi; nokuti chakaitwa chingati here kuna iye akachiita, Haana kundiita? kana chinhu chakaumbwa chingati here kuna iye akachiumba, Akanga asina kunzwisisa? Isaya 29:9–16.

Sister White quotes these verses and then adds:

UMhlophe uSisi ucaphuna lawa mavesi, bese engeza:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Wonse maipiwoni aya achazadziswa. Kune avo vasingazvininipisi mumwoyo mavo pamberi paMwari, uye vasingadi kufamba nokururama. Vanovanza zvinangwa zvavo zvechokwadi, uye vanoramba vari muhukama nengirozi yakawa, iyo inoda uye inoita nhema. Muvengi anoisa mweya wake pamusoro pavanhu vaanogona kushandisa kunyengera avo vari murima zvishoma. Vamwe vari kuzadzwa nerima rinotonga, uye vari kuisa parutivi chokwadi nokuda kwekukanganisa. Zuva rakaratidzwa nouprofita rasvika. Jesu Kristu haanzwisiswi. Jesu Kristu kwavari ingano. Panguva ino yenhoroondo yenyika, vazhinji vanoita savanhu vakadhakwa. ‘Mirai henyu, mushamisike; danidzirai, mucheme; vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nechidhakwa. Nokuti Jehovha akadurura pamusoro penyu mweya wehope dzakadzama, uye akavhara meso enyu. Vaporofita navatongi venyu, vaoni, iye akavafukidza.’ Kudhakwa kwomweya kuri pamusoro pavazhinji vanofunga kuti ndivo vanhu vachakudzwa. Kutenda kwavo kwechitendero kwakangoita sezvakafananidzirwa muRugwaro urwu. Vari pasi pesimba raro, havagoni kufamba vakarurama. Vanoita nzira dzakakombama mukuita kwavo. Mumwe wozoita mumwe, vanozununguka vachienda uku nokoko. Vanotariswa naIshe netsitsi huru. Nzira yezvokwadi havana kuiziva. Ivo varongi vane mano esainzi, uye avo vaigona uye vaifanira kunge vakabatsira, nokuda kwokuona kwakajeka kwomweya, ivo pachavo vanonyengerwa, uye vari kutsigira basa rakaipa.”

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Zviitiko zvemazuva okupedzisira aya zvichakurumidza kusvika pakusarudzika kwazvo. Kana kunyengera uku kwemidzimu kwakazarurwa kuti ndizvo zvazviri chaizvo,—mabasa akavanzika emidzimu yakaipa,—avo vakaita rutivi mazviri vachava savanhu vakarasikirwa nepfungwa dzavo.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “‘Naizvozvo Ishe vanoti, Nokuti vanhu ava vanoswedera kwandiri nemiromo yavo, uye vanondikudza nemiromo yavo, asi vakaisa mwoyo yavo kure neni, uye kutya kwavo kwandiri kwakadzidziswa nemirayiro yavanhu; naizvozvo, tarirai, ndichaitazve basa rinoshamisa pakati pevanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavarume vavo vakachenjera huchaparara, uye kunzwisisa kwavarume vavo vane njere kuchavanzwa. Vane nhamo avo vanotsvaka zvakadzama kuti vavanze kuronga kwavo kuna Ishe, uye mabasa avo ari murima, uye vanoti, Ndianiko anotiona? uye ndianiko anotiziva? Zvirokwazvo kushandura kwenyu zvinhu muchizvipidigura kuchanzi sevhu remuumbi; nokuti chakaumbwa chingati here kuna iye akachiita, Haana kundiita? kana chinhu chakaumbwa chingati here kuna iye akachiumba, Akanga asina kunzwisisa?’”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Ko ndzi kombiwile leswaku eka ntokoto wa hina a hi vile naswona ha langutana na xiyimo lexi xa swilo. Vavanuna lava nga va ni ku vonakala lokukulu ni mikateko yo hlamarisa va amukele rito ra varhangeri lava tivonaka va tlharihile, lava Yehovha a va tsakiseleke swinene a tlhela a va katekisa, kambe lava tisusileke emavokweni ya Xikwembu kutani va ti veka emitlhelweni ya nala. Misava yi ta khukhuriwa hi vuxisi lebyi vonakaka byi tshembisa. Miehleketo yin’wana ya munhu, yi amukelaka vuxisi lebyi, yi ta tirha ehenhla ka miehleketo yin’wana ya vanhu, lava a va hundzuluxa vumbhoni lebyi xiximekaka bya ntiyiso wa Xikwembu byi va vunwa. Vavanuna lava va ta kanganyisiwa hi tintsumi leti wileke, kasi a va fanele va yima tanihi valanguteri vo tshembeka, va rindzele mimoya, kukota lava faneleke ku nyiketa nhlamulo. Va vekile hansi matlhari ya nyimpi ya vona, kutani va yingisele mimoya leyi xisaka. Va endla xitsundzuxo xa Xikwembu xi nga tirhi, kutani va vekela ekule switsundzuxo swa xona ni ku tshinya ka xona, naswona hi ntiyiso va le tlhelo ra Sathana, va yingisela mimoya leyi xisaka ni tidyondzo ta madimona.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Kunwisa kwepamweya zvino kwava pamusoro pavanhu vasingafaniri kuva vachizununguswa savanhu vari pasi pesimba redoro rinodhakisa. Mhosva nezviito zvisina kururama, kunyengera, chitsotsi, uye kutengeserana kusina kururama zvazadza nyika, maererano nedzidziso yomutungamiri akamukira mumatare okudenga.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Nhoroondo ichadzokororwa. Ndaigona kutsanangura zvichaitika munguva iri pedyo, asi nguva yacho haisati yasvika. Zvimiro zvevakafa zvichaonekwa, kubudikidza neunyengeri hwakachenjera hwaSatani, uye vazhinji vachabatanidzwa nouyo anoda nokuita nhema. Ndinoyambira vanhu vedu kuti pakati pedu chaipo vamwe vachatsauka pakutenda, vachiteerera mweya inonyengera nedzidziso dzemadhimoni, uye nokuda kwazvo chokwadi chichataurwa zvakaipa pamusoro pacho.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Vaprofita vose, kusanganisira Isaya naHanzvadzi White, vari kuratidza mazuva okupedzisira. Mumazuva aya vatungamiri veAdventismu “vari pachena kudivi raSatani, vachiteerera mweya inonyengera nedzidziso dzamadhimoni.” Hanzvadzi White anoisa mberi chiporofita paanoti, “Kana kunyengera uku kwemidzimu kwazarurwa kuti ndizvo zvako zvazviri chaizvoizvo,—kushanda kwakavanzika kwemweya yakaipa,—avo vakaita chikamu mazviri vachava savanhu vakarasikirwa nepfungwa dzavo.” Utungamiri hweAdventismu huchava savanhu vakarasikirwa nepfungwa dzavo, panguva iyoyo munhoroondo yamazuva okupedzisira apo kudhakwa kwavo kunozarurwa kuti ndiko “kushanda kwakavanzika kwemweya yakaipa.”

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Kuli kufumuka kwa ntchito ya anthu onyoza amene akulamulira anthu mu Yerusalemu m’masiku otsiriza. Kufumukaku kunasonyezedwa m’maloto a Miller, pamene Miller anapemphera ndipo kenako panatseguka khomo. Izi zimachitika pang’ono asanatseke maso ake kwa kanthawi, kusonyeza mapeto enieni a ndondomeko yosindikiza a zikwi zana limodzi ndi makumi anayi ndi zinayi. Kutseguka kwa khomo kumasonyeza kusintha kwa maulamuliro a nthawi, ndipo pa nthawiyo gulu la Laodikeya la mngelo wachitatu limasanduka gulu la Filadelfeya la mngelo wachitatu.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

Mu chikamu chiri muna Isaya, mune pfupiso yebasa rakaipa revakadhakwa veEfuremu, ivo vari vanhu “vaifanira kunge vakamira sevachengeti vakatendeka.” Pfupiso yacho inobudiswa ichinzi, “Zvirokwazvo kushandura kwenyu zvinhu muchizvipidigura kuchafungidzirwa sevhu remuumbi; nokuti basa ringati here pamusoro paiye akarigadzira, Handina kugadzirwa naye? kana chinhu chakaumbwa chingati here pamusoro paiye akachiumba, Akanga asina kunzwisisa?”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Kududzirwa kwaMiller kwe“zvezuva nezuva,” sechitendero chechihedheni kana kuti Roma yechihedheni, pakupedzisira chiratidzo chaSatani, nokuti Satani neRoma yechihedheni zvose zvinomiririrwa sedhiragoni.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Así, aunque el dragón representa, primariamente, a Satanás, es también, en un sentido secundario, un símbolo de la Roma pagana.” El conflicto de los siglos, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

Ha ku vulavuriwa hi vavanuna lava fumaka Yerusalema emasikwini ya makumu, Khandziya White u ri: “Van’wana va ya va nghenisiwa hi munyama lowu fumaka, naswona va veka ntiyiso etlhelo hikwalaho ka xihoxo. Siku leri kombisiweke hi vuprofeta ri fikile. Yesu Kriste a nga twisisiwi. Eka vona Yesu Kriste i ntsheketo.” Hi 1901, murhangeri un’wana wa Vuvadventista la humaka eJarimani u sungula ku nghenisa langutelo ra mavunwa ra Vuprotestanta lebyi fularheleke mayelana ni “ra masiku hinkwawo” ebukwini ya Daniele. Langutelo rero ri kombisa leswaku “ra masiku hinkwawo” ri yimela ntirho wa Kriste exikwembeni xa yena, kumbe ku hambana ko karhi ka mianakanyo yoleyo. Ndzi vula ku hambana ko karhi hikuva ku vile ni ku kandziyisiwa loku hambaneke ka vunwa byebyo eka matimu lama landzeleke endzhaku ka 1901, kambe mavonelo wolawo ya mavunwa minkarhi hinkwayo ma kombisa xiboho xa leswaku “ra masiku hinkwawo” ri yimela muxaka wo karhi wa ntirho wa Kriste.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

တန်ဖိုးကြီးရတနာဖြစ်သော “အဆက်မပြတ်” ဟူသည့် သဘောတရားကို မီလာသည် စာတန်၏ သင်္ကေတအဖြစ် သတ်မှတ်ခဲ့သော်လည်း၊ နောက်ဆုံးသောကာလ၏ အက်ဒ်ဗင်တစ်အယူဝါဒ၌ ယင်းသည် ခရစ်တော်၏ သင်္ကေတတစ်ရပ် ဖြစ်လာခဲ့သည်။ ၁၉၀၁ ခုနှစ်တွင် ယင်းကို မိတ်ဆက်သောအခါ “အဆက်မပြတ်” သည် စာတန်၏ သင်္ကေတမဟုတ်ဘဲ ခရစ်တော်၏ သင်္ကေတဖြစ်သည်ဟူသော အမြင်ကို လက်ခံသူ အလွန်နည်းပါးခဲ့သော်လည်း၊ ၁၉၃၀ ပြည့်လွန်နှစ်များသို့ ရောက်သောအခါ မီလာက ၂ သက်သာလောနိတ်၊ အခန်း ၂ ၌ တွေ့ရှိသော အမှန်တရား၏ သတ္တုကြောထဲမှ တူးဖော်ထုတ်ယူခဲ့သော “အဆက်မပြတ်” သဘောတရား၏ ရတနာသည်၊ ၁၈၆၃ ခုနှစ်တွင် လေဝိဝတ္တရာ ၂၆ ၏ “ခုနစ်ကြိမ်” ကို ပယ်ချခဲ့ကြသကဲ့သို့ပင် ပယ်ချခံရလေသည်။ ၁၈၆၃ ခုနှစ်မှ ၁၉၃၀ ပြည့်လွန်နှစ်များအထိ သမိုင်းလမ်းစဉ်တစ်နေရာရာတွင် အက်ဒ်ဗင်တစ်အယူဝါဒသည် မသိရှိမိဘဲ ခေါင်းဆောင်များကို ပြောင်းလဲခဲ့ပြီးဖြစ်သည်။

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> “Hama, ndinoona njodzi yenyu, uye ndinobvunzazve ndichiti, Imi munokanganisa, muri kuita kuedza kupi nokupi kuti mugadzirise chakashata here? Mweya ingava ichigumburwa ichifamba-famba, ichifamba murima, nokuti hamuna kutwasanudza nzira dzetsoka dzenyu. Kana muri panzvimbo dzokuvimbwa nadzo, ndinokukumbirisai zvikuru zvikuru, nokuda kwemweya yenyu pachenyu uye nokuda kwaavo vanotarira kwamuri savatungamiri, tendeukai pamberi paMwari pamusoro pechikanganiso chiri chose chakaitwa, uye mureurure kukanganisa kwenyu.”

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Ikiwa utadumisha ukaidi wa moyo, na kwa njia ya kiburi na kujihesabia haki usiyaungame makosa yako, utaachwa chini ya majaribu ya Shetani. Ikiwa, Bwana anapokufunulia makosa yako, hutatubu wala kuungama, majaliwa yake yatakupitisha tena na tena juu ya eneo lilo hilo. Utaachwa ufanye makosa ya tabia iyo hiyo, utaendelea kukosa hekima, nawe utaiita dhambi kuwa haki, na haki kuwa dhambi. Umati wa udanganyifu utakaoenea katika siku hizi za mwisho utakuzunguka, nawe utabadili viongozi, wala hutajua kwamba umefanya hivyo.” Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Vanhu vanozvidza vanotonga pamusoro pavanhu veJerusarema, ivo vari “panzvimbo dzokuvimbwa nadzo,” “vachati chivi kururama uye kururama chivi,” uye “Zvirokwazvo kushandura kwenyu zvinhu muchizvipidigura kuchanzi sevhu romuumbi; nokuti basa ringati here pamusoro pouyo akariita, Haana kundiita? kana chinhu chakaumbwa chingati here pamusoro pouyo akachiumba, Akanga asina kunzwisisa?” Mukupandukira kunopfuurira kwezvizvarwa zvina zveAdventism, avo vari panzvimbo dzokuvimbwa nadzo vanochinja vatungamiri, asi havazvizivi. Havazvizivi, nokuti vakaramba zvishoma nezvishoma uye nguva dzose humbowo hwezvikanganiso zvavo. Mukupandukira ikoko kunopfuurira, “uchenjeri hwavachenjeri vavo huchaparara, uye kunzwisisa kwavanhu vavo vakangwara kuchavanzwa.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Vachashandura zvinhu vachizviita zvekupesana, vachiti chivi kururama, uye kururama chivi. Chiratidzo chekupandukira uku idzidziso ye“the daily,” iyo kuna Miller yaiva chiratidzo chaSatani, asi iyo Adventism yanhasi inozivisa sechiratidzo chaKristu. Izvo zvakambova chitsigiro chakatsigisa hwaro hwekushandiswa kwechiporofita kwaWilliam Miller, zvino zvava chiratidzo chokudhakwa chavarume vanozvidza vanotonga pamusoro pevanhu veJerusarema. Chiratidzo chine chokuita ne“the daily,” mubhuku raDhanieri, chakapenya zvakajeka sezuva pachakazivikanwa mubhokisi remufi raMiller pakutanga kweAdventism, asi mumazuva okupedzisira chokwadi ichocho chinopenya zvakapetwa kagumi kupfuura, nokuti nhamba gumi chiratidzo chemuedzo, uye kuna Israeri wekare muedzo wegumi ndiwo wakanga uri muedzo wokupedzisira.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

VaFarisi vemazuva ano “vakati” “mabasa aKristu” “anobva kumasimba aSatani,” vachizivisa upagani se“simba dzvene raMwari.”

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> “VaFarise vakatadzira Mweya Mutsvene. Tarenda ravo rokutaura vakarishandisa kutuka Muponesi wenyika, uye mutumwa anonyora akanyora mashoko avo mumabhuku okudenga. Vakati simba dzvene raMwari, rakaratidzwa mumabasa aKristu, raibva kumasangano aSatani. Havana kukwanisa kuramba mabasa Ake anoshamisa kana kuti kuati anobva kuzvikonzero zvomuzvarirwo; naizvozvo vakati, ‘Mabasa adhiyabhorosi.’ Mukusatenda vakataura pamusoro poMwanakomana waMwari somunhuwo zvake. Mabasa okuporesa akaitwa pamberi pavo, mabasa asina kumbobvira aitwa nomunhu kana kuti aigona kuitwa nomunhu, aiva kuratidzwa kwesimba raMwari, asi vakapomera Kristu kuti aiva akabatana negehena. Vakaoma musoro, vakatsamwa, vane mwoyo yesimbi, vakatsunga kuvhara meso avo kune uchapupu hwose; uye saizvozvo vakaita chivi chisingakanganwirwi.” Manuscript Releases, vhoriyamu 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Tichaenderera mberi nekufungisisa kwedu pamusoro pokuwedzera kwezivo, kwakazarurwa muchiito chomutumwa wokutanga, munyaya inotevera.

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