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# The Book of Daniel - Number Fifty-Four

Bhuku ra Danieri — Nomboro yeMakumi Mashanu neIna

Unveiling the Last Days: Daniel’s Quest for Understanding

Kufumura Iminsi y’Iherezo: Ugushakisha kwa Daniyeli Ubusobanuro

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Takapedzisa nyaya ichangobva kuitwa nechidimbu chakatorwa mu *Prophets and Kings*, umo Hanzvadzi White akaratidza kuti Danieri akanga achitsvaka “kunzwisisa ukama hwaiva pakati pokutapwa kwamakore makumi manomwe, sezvakaporofitwa kubudikidza naJeremia, nemakore zviuru zviviri namazana matatu ayo, muchiratidzo, akanzwa mushanyi wokudenga achizivisa kuti aifanira kupfuura kusati kwasvika kucheneswa kwenzvimbo tsvene yaMwari.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Kupitia maono mengine nuru zaidi ilitolewa juu ya matukio ya wakati ujao; na ilikuwa mwishoni mwa maono haya kwamba Danieli akasikia ‘mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia mtakatifu yule fulani aliyenena, Hata lini itakuwa njozi hii?’ Danieli 8:13. Jibu lililotolewa, ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa’ (aya ya 14), lilimjaza fadhaa. Kwa bidii alitafuta maana ya maono hayo. Hakuweza kuelewa uhusiano uliokuwapo kati ya ule utumwa wa miaka sabini, kama ulivyotabiriwa kupitia Yeremia, na ile miaka elfu mbili na mia tatu ambayo katika maono alimsikia mjumbe wa mbinguni akitangaza kwamba ingepita kabla ya kutakaswa kwa patakatifu pa Mungu. Malaika Gabrieli akampa tafsiri ya sehemu; hata hivyo, nabii aliposikia maneno haya, ‘Maono … yatakuwa hata siku nyingi zijazo,’ alizimia. ‘Mimi Danieli nilizimia,’ anaandika kuhusu uzoefu wake, ‘nikaumwa siku kadha wa kadha; baadaye nikaondoka, nikafanya shughuli za mfalme; nami nikastaajabia maono yale, lakini hapakuwa na mtu aliyeelewa.’ Aya za 26, 27.” Manabii na Wafalme, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

AmaMillerite awazange afinyelele ekuqondeni okuphelele komyalezo oyisisekelo ababewumemezela. Kuthe lapho kufika isikhathi sokuba iNgonyama yesizwe sakwaJuda ifune ukuletha ulwazi olwengeziwe mayelana “nezikhathi eziyisikhombisa,” bangena esipiliyoni saseLawodikeya, kwathi eminyakeni eyisikhombisa kamuva bakwenqaba ngokuphelele ukukhanya “kwezikhathi eziyisikhombisa.” Abazange bawubone umnqamulajuqu ogcwele phakathi kweminyaka engamashumi ayisikhombisa neminyaka eyizinkulungwane ezimbili namakhulu amathathu, uDaniyeli ayefune ngentshiseko ukuyiqonda. UDaniyeli umele abantu bakaNkulunkulu bezinsuku zokugcina.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Naha igihu cishimira amasabato yaco ni igice c’isezerano ryahawe Isirayeli ya kera, kandi cari kirimwo itegeko ry’uko igihu kiruhuka buri mwaka ugira indwi. Iryo sezerano ryarimwo uruzunguruko rw’imyaka indwi rusubiramwo incuro indwi. Ryarimwo kurekurwa no gusubizwa ivyatunze n’abaja ku musozo w’izo nzunguruko ndwi z’imyaka indwi (imyaka mirongo ine n’icenda), mu birori bizwi kw’izina rya Yubile. Abayuda bari baragambarariye ayo mahame y’isezerano, kandi 2 Ngoma yerekanye ko ya myaka mirongo indwi y’ubuja, yavuzweko na Yeremiya umuhanuzi, yagereranya imyaka amajana ane na mirongo icenda y’ubugarariji bwari bwarabanje. Mu myaka amajana ane na mirongo icenda, iyo Isirayeli ya kera iza kuba yarubashe amabwirizwa ari mw’isezerano nk’uko yashizweho muri Abalewi 25, haba harabayeho igiteranyo c’imyaka mirongo indwi muri iyo, iyo na yo ni yo myaka igihu caruhutse. Umwaka wo muri Bibiliya ugizwe n’imisi amajana atatu na mirongo itandatu, kandi imisi amajana atatu na mirongo itandatu ikubiswe indwi (“ibihe indwi”) bingana n’imisi ibihumbi bibiri amajana atanu na mirongo ibiri.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Amashumi cinelulwane ahlangene ngokuphelele lokuphumula kwelizwe, okuxhumene ngokuphelele “lezikhathi eziyisikhombisa.” UDanyeli wayefuna “ukuzwisisa ubudlelwano” “bokuthunjwa beminyaka engamatshumi ayisikhombisa,” “leminyaka eyizinkulungwane ezimbili lamakhulu amathathu” “ngaphambi kokuhlanzwa kwengcwele kaNkulunkulu.” Ngakho-ke wayefuna ukuzwisisa ubudlelwano bombono we- “chazon” lombono we- “mareh.” Akunakwenzeka ukuzwisisa lobobudlelwano ngaphandle kokuvuma ukuphumula kwelizwe kuLevitikusi amatshumi amabili lanhlanu lamatshumi amabili lasithupha kanye lokuthunjwa kweminyaka engamatshumi ayisikhombisa okukhulunywa nguJeremiya. Nxa ungakholwa ukuthi “izikhathi eziyisikhombisa” zimelela isikhathi sesiprofetho seminyaka eyizinkulungwane ezimbili lamakhulu amahlanu lamatshumi amabili, uyazisusa ekubeni phakathi kwalabo abamelwa nguDanyeli ensukwini zokucina. AmaMillerite ayekholwa ukuthi “izikhathi eziyisikhombisa” zaziyisiprofetho sesikhathi, kodwa ubu-Adventism abusekho.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniyeli, kufanana na manabii wote, anawaonyesha watu wa Mungu katika mwisho wa ulimwengu, na maoni ya Dada White kuhusu shauku yake ya kuelewa uhusiano kati ya ile miaka sabini (“nyakati saba”) na ile miaka elfu mbili na mia tatu, yanawakilisha shauku ambayo watu wa Mungu wa siku za mwisho wanapaswa kuwa nayo. Kama ilivyokwisha kusemwa katika makala zilizotangulia, hakuna kweli zilizowakilishwa katika chati za 1843 na 1850 ambazo haziungwi mkono moja kwa moja (mara kwa mara) katika maandishi ya Dada White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Zvishongo zvaMiller zvichapenya zvakajeka kagumi muKuchema kwaPakati pousiku kwamazuva okupedzisira, uye pakuita kudaro, zvishongo izvozvo zvinomiririra muedzo wokupedzisira wemhandara dzeAdventism. Zvishongo izvozvo ndizvo zvokwadi dzenheyo dzinomiririrwa pamatafura aHabakkuki, pamwe chete nezvishongo zviri mubhokisi rezvishongo zvakaiswa pamusoro petafura pakati pekamuri yaMiller. Muedzo wenheyo ndiwo muedzo wokupedzisira, asi saizvozvowo nesimba reMweya weChiporofita. Kuramba zvokwadi dzenheyo, dzakafananidzirwa sezvishongo muhope dzaMiller, ndiko panguva imwe chete kuramba Mweya weChiporofita.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Unyengeri hwekupedzisira chaizvo hwaSatani huchava hwekuita kuti uchapupu hweMweya waMwari hushaye simba. ‘Pasina chiratidzo, vanhu vanoparara’ (Zvirevo 29:18). Satani achashanda nounyanzvi, nenzira dzakasiyana uye kubudikidza nemasangano akasiyana, kuti azunguze kuvimba kwevanhu vaMwari vakasara muuchapupu hwechokwadi. Achauyisa zviratidzo zvekunyepedzera kuti atsause, uye achavhenganisa zvenhema nezvechokwadi, zvokuti vanhu vachazonyangadzwa nazvo vachiona chinhu chose chinonzi zviratidzo sorudzi rwokupengereka kwokunamata; asi mweya yakatendeka, nokuenzanisa zvenhema nezvechokwadi, ichagoneswa kuzvisiyanisa.” Selected Messages, bhuku 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Tave kutarisana zvino nokuwedzera kwezivo kwakaitika munhoroondo yevaMillerite kubva muna 1798 kusvika muna 1844, asi tiri kucherechedza kuti, kunyange zvazvo vaMillerite vakanga vakarurama mukushandisa kwavo zviporofita, vakanga vakaganhurirwa nenhoroondo yavakamutsirwa mairi. Zvino tiri mumazuva okupedzisira, uye muchizvarwa chokupedzisira (chechina) chechiAdventism. Munguva iyi, chiAdventism chakadzidziswa zvikuru netsika nemagariro (zvishongo zvokunyepedzera) zvokuti hachichazivi kuti zvokwadi dzenheyo dzaiva dzipi. Kusaziva kuti zvokwadi idzodzo ndedzipi kunodzivisa chiAdventism kunzwisisa kukosha kwezvokwadi idzodzo, uye kunoita kuti mirayiro inodzokororwa yokudzivirira nokuchengetedza zvokwadi idzodzo ishaye zvainoreva.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Tisati taenda mberi zvikuru mukududzirwa kwaGabrieri kwechiratidzo cheRwizi rweUrai, tichatanga tabata pfungwa shomanana dzine chokuita nezvokwadi dzepakutanga pamwe chete nesimba reMweya weChiporofita. Vafundisi vezvouMwari vemazuva ano vanopikisa vachiti ndima inotevera inoratidza kuti chiporofita chenguva chakarebesa kwazvo muBhaibheri imakore zviuru zviviri namazana matatu.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> Chiitiko chevadzidzi vakaparidza “evhangeri youmambo” pakuuya kwaKristu kwekutanga, chakava nemufananidzo waro muchiitiko chaavo vakazivisa shoko rokudzoka kwake kwechipiri. Sezvo vadzidzi vakabuda vachiparidza vachiti, “Nguva yazadziswa, umambo hwaMwari hwaswedera pedyo,” saizvozvowo Miller navamwe vake vakazivisa kuti nguva youprofita refu zvikuru uye yokupedzisira inoratidzwa muBhaibheri yakanga yava kuda kupera, kuti kutonga kwakanga kwava pedyo, uye kuti umambo husingaperi hwakanga hwava kuda kuvambwa. Kuparidza kwavadzidzi maererano nenguva kwakanga kwakavakirwa pamasvondo makumi manomwe aDanieri 9. Shoko rakapiwa naMiller navamwe vake rakazivisa kuguma kwamazuva ane zviuru zviviri namazana matatu aDanieri 8:14, ayo masvondo makumi manomwe ari chikamu chawo. Kuparidza kweumwe neumwe kwakanga kwakavakirwa pakuzadzika kwechikamu chakasiyana chenguva imwe cheteyo huru youprofita.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Saudara William Miller na banzangu, nga mutindu disipeli ya ntete, bo mosi ve bakangaka na mobimba ndimbola ya nsango yina bo vwandaka nata. Bulembu yina bwakavwandaka ntama na dibundu bopekisaka bo na kokuma na ndimbola ya solo ya likambo mosi ya mfunu kati na profesi. Yo yina, ata bo samunaka nsango yina Nzambi apesaka bo sambu bo pesa yo na nsi-ntoto, kansi, na nzila ya kubakisa yo mbote ve, bo kutanaka na kivuvu yina bwaka.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Chigawocho chikuti, “Miller na ŵanyake awo wakaŵa nayo ŵakapharazga kuti nyengo yautesi yitali chomene ndiposo yaumaliro iyo yikuwoneka mu Baibolo yikaŵa pafupi kumara,” ndipo ŵasambizgi ŵa vya chisopa ŵakuti nyengo yautesi yitali chomene ndiposo yaumaliro ni vyaka vikwi viŵiri na mazana ghatatu. Kweniso ŵakuti ichi ndicho Sister White wakulongora mu chigawocho, pakuti, ŵakuti, iyo wakuyowoya mwakunanga yayi ku nyengo ya vyaka vikwi viŵiri na mazana ghatatu. Iwo mbachibulumutizgi kuwona ubale uli pakati pa vyaka makumi ghankhondi na nyengo ya vyaka vikwi viŵiri na mazana ghatatu. Iwo mbachibulumutizgi kuwona ungweru uwo Daniel wakapenja kupulikiska.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White aive muMillerite, uye vaiziva mashoko akanga akaiswa pachati yepiyona ya1843, napachati yepiyona ya1850 yakabudiswa naF. D. Nichols. Chati ya1850, yakagadzirwa naNichols, yakagadzirirwa mumba maNichols panguva chaiyo iyoyo apo James naEllen White vakanga vachigara naNichols. Nguva yechiporofita refu kupfuura dzose muBhaibheri, inomiririrwa pazvichati zviviri izvozvo, haisi makore zviuru zviviri nemazana matatu, asi ndiyo “nguva nomwe,” yeRevhitiko makumi maviri nenhanhatu.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Kutaura kuti ndima yakapfuura iyi inopa kuziviswa kwakafemerwa kunoratidza makore zviuru zviviri nemazana matatu senguva yechiporofita yakarebesa uye yokupedzisira, ndiko kuita kuti zvinyorwa zvaSista White zvizvipikise pachazvo. Kana aitenda zvinotaurwa nenyanzvi dzezvouMwari pamusoro pendima iyi, zvino zvinorevei paanotsigira machati anotsigira “nguva nomwe?”

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha Yena a a lava hakona; leswaku voko ra Yena a ri ehenhla ka swona naswona ri fihlele xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na un’we la a ta swi kota ku xi vona, ku fikela loko voko ra Yena ri susiwa.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

අපේ සම්ප්‍රදායන් හා කතාප්‍රබන්ධ රැකගැනීමට කැමති අය, 1843 ප්‍රස්තාරයේ “සත් වාර” යන දෝෂය මත, පසුකාලීන දිනෙක ඔහු තමන්ගේ හස්තය ඉවත් කරන තුරු, ස්වාමීන් වහන්සේ තම හස්තය තබාගෙන සිටි බව තර්ක කළ හැක. එහෙත් එම පූර්වකල්පනයේ ගැටලුව වන්නේ, ස්වාමීන් වහන්සේ සංඛ්‍යාතයන්ගෙන් තම හස්තය ඉවත් කළ කාලය කුමක්දැයි සහෝදරී වයිට් විසින් හඳුන්වා දී තිබීමය; ඔහුගේ හස්තය ඉවත් කරනු ලැබුවේ 1844 ඔක්තෝබර් 22ට පෙර, පළමු බලාපොරොත්තු බිඳවැටීමෙන් ඉක්බිතිව ය. එම සිද්ධිය පිළිබඳ ඇයගේ සාක්ෂියේදී, නිවැරදි කරනු ලැබූ වරද කුමක්දැයි ඇය හඳුන්වා දෙන අතර, එම වරද “සත් වාර” නොවූ බව පැහැදිලිය.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Avo vakatendeka vaya, vakarwadziwa mwoyo, vakanga vasingagoni kunzwisisa kuti sei Ishe wavo vasina kuuya, havana kusiiwa murima. Zvakare vakatungamirirwa kumaBhaibheri avo kuti vatsvakisise nguva dzechiporofita. Ruoko rwaShe rwakabviswa pazviverengero, uye kukanganisa kwacho kukatsanangurwa. Vakaona kuti nguva dzechiporofita dzaisvika muna 1844, uye kuti humbowo ihwohwo humwe chete hwavakanga vaunza kuti varatidze kuti nguva dzechiporofita dzakapera muna 1843, ndihwo hwairatidza kuti dzaizoguma muna 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Apo ruwoko rwaShe “rwabviswa pamifananidzo, uye kukanganisa kukatsanangurwa,” ipapo vakazobvuma “kuti humbowo ihwohwo humwe chete hwavakanga vaunza kuratidza kuti nguva dzechiporofita dzakapera muna 1843, ndihwo hwairatidza kuti dzaizoguma muna 1844.” Nguva dzechiporofita idzo pakutanga dzaifungidzirwa kuti dzaizopera muna 1843, dzinomiririrwa pachati ya1843, inova ndiyo chati yakashandiswa neumwe nomumwe wevaparidzi vechiMillerite mazana matatu. Nguva dzechiporofita dzinomiririrwa pachati iyoyo dzakapera muna 1843 dzaiva makore zviuru zviviri nemazana matatu aDanieri chitsauko 8, ndima 14, makore zviuru zviviri nemazana mashanu nemakumi maviri eRevhitiko 26, uye makore chiuru chimwe nemazana matatu nemakumi matatu nemashanu aDanieri 12. Mushure mekuora mwoyo kwekutanga Ishe akabvisa ruoko rwavo pakukanganisa uku, uye vaMillerite vakazobva vaona kuti humbowo humwe chete hwairatidza kupera kwenguva dzechiporofita muna 1843, chaizvoizvo ndihwo hwaisimbisa kuti nguva idzodzo dzakapera muna 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Chati ya mwaka 1850 ilitayarishwa mwaka 1850, na ikaanza kuuzwa mwezi Januari wa mwaka 1851. Ellen White aliandika kwamba chati hiyo nayo ilikuwa utimizo wa Habakuki, kama vile alivyokuwa ameandika pia kuhusu chati ya mwaka 1843. Chati hiyo pia iliwakilisha kipindi kirefu zaidi cha unabii kama “nyakati saba” za Mambo ya Walawi ishirini na sita.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Naona kwamba Mungu alikuwamo katika uchapishaji wa chati hiyo na Ndugu Nichols. Nikaona kwamba kulikuwako unabii wa chati hii katika Biblia, na ikiwa chati hii imekusudiwa kwa watu wa Mungu, ikiwa inamtosha mmoja, basi inamtosha mwingine pia; na ikiwa mmoja alihitaji chati mpya ichorwe kwa kiwango kikubwa zaidi, wote wanaihitaji vivyo hivyo.” Manuscript Releases, juzuu ya 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Kutaura kuti mashoko aHanzvadzi White anoti vaMillerite “vakaparidza kuti nguva yechiporofita yakareba kupfuura dzose uye yekupedzisira inoratidzwa muBhaibheri yakanga yava kuda kupera,” akarurama, nokuti ndizvo zvavakaita. Kutaura kuti “nguva yechiporofita” “yakareba kupfuura dzose” ndiyo makore ane zviuru zviviri namazana matatu kunoshandura uchapupu hwaHanzvadzi White kuti huzvipikise pachahwo, uye kuti hupikisane nezvinyorwa zvenhoroondo. Kutenda ngano iyoyo ndiko kutenda nhema, uye mumazuva okupedzisira avo vanosarudza kutenda nhema vanodaro nokuti havadi chokwadi.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yesu haakazviitira nenzira inoshamisa sokunge aizvibayisa neimwe mhando yokuzorodzwa kwoumwari kuti apfuurire nomukutambudzika kwemuchinjikwa. Yesu akatambura nokutambudzika kwoumwari, kunopfuura zvikuru zvose zvaigona kutsungirirwa nechisikwa chipi nechipi Chake. Asi vanhu vakasikwa nomufananidzo Wake, uye kufemerwa kunoratidza kuti vanhu vanofanira kukunda sezvaAkakunda. Chakagonesa Kristu kutsungirira kutambudzika kwemuchinjikwa chaiva chimiro chaAiva nacho, icho vanhu vanacho zvakare.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Tichitarira kuna Jesu, muvambi nomukwanisi wokutenda kwedu; uyo, nokuda kwomufaro wakanga wakaiswa pamberi pake, akatsungirira muchinjikwa, achizvidza kunyadziswa kwawo, uye agara pasi kuruoko rworudyi rwechigaro choushe chaMwari. VaHebheru 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Jesu akatsungirira kutambudzika kwemuchinjikwa, nokuti akanga ane chinangwa chakamiswa pamberi pake, uye isu takasikwa nemufananidzo wake, nokudaro tiri vanhu vanokurudzirwa nezvinangwa. Icho chikamu chemaumbirwo edu. Kana takatungamirirwa kuti titende kuti hazvina kukosha kunzwisisa nheyo dzeAdventism, hatizovi nechikurudziro chokuita chinhu ichocho. Chikurudziro chega chega choumwari chinogona kumutswa noMweya Mutsvene kuti chikunde mamiriro acho eRaodhikia rudo rwechokwadi. Rudo rwechokwadi ruchayedzwa nokuwanikwa kwetsika netsika dzakapfava dzakagadzirirwa kunyaradza nzeve dzedu dzinokwenya. Kana, mukunyaradzwa kwedu kweRaodhikia, tisina chido chokunzwisisa chokwadi isu pachedu, ticharasika. Apa ndipo pakamira Adventism nhasi.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniyeli ni kielelezo cha watu wa Mungu katika siku za mwisho wanaotafuta, kwa njia ya neno la unabii, kuelewa uhusiano uliopo kati ya utumwa wa miaka sabini na unabii wa miaka elfu mbili na mia tatu. Kuutambua unabii wa miaka elfu mbili na mia tatu kuwa ndio kipindi cha unabii kilicho kirefu zaidi na cha mwisho ni kuyakataa mafundisho ya msingi ya Waadventista, na wakati uo huo kuikataa mamlaka ya Roho ya Unabii. Kudai kwamba wakati Wamilleri walipowasilisha kipindi cha unabii kilicho kirefu zaidi na cha mwisho, kwamba kilikuwa ni miaka elfu mbili na mia tatu, ni kuukataa ushuhuda wa kihistoria.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Hatina chokutya nacho pamusoro peramangwana, kunze kwekuti tikanganwe nzira yatakatungamirirwa nayo naShe, nedzidziso Yake munhoroondo yedu yakapfuura.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabriel akauya kuzopa Dhanyeri kunzwisisa zviratidzo zvose zviri zviviri, “mareh” ne “chazon,” uye akarayira Dhanyeri kuti aparadzanise zviratidzo zviviri izvi mupfungwa dzake, kunyange hazvo zvaiva noukama hwechiporofita hwakajeka. Chiratidzo chacho chaisanganisira umambo hwouporofita hweBhaibheri huri muzvitsauko zvinomwe nezvisere, izvo zvaiva kudzokororwa nokuwedzerwa kweumambo ihwohwo humwe chete huri muchitsauko chechipiri. Mashoko acho aisanganisirawo hurukuro yokudenga yaimiririra chimwe chiratidzo sokutsikwa-tsikwa kwenzvimbo tsvene yaMwari navanhu vake, uye chimwe chiratidzo chichiratidza basa rokudzorerwa kwavanhu nenzvimbo tsvene.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Gabriel paakapa dudziro, iyo pakupedzisira yakava musimboti weshoko rakaparidzwa nevaMillerite, paiva noukama hwakanga huripo pakati pezviono zviviri izvi, hunofanira kucherechedzwa navaya vanozadzisa murayiro wokuita kupatsanurwa kwepfungwa kwedudziro. Mumwe wemisiyano unomiririrwa namazwi maviri ayo ose anoshandurirwa kuti “akatemwa.”

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

> Majuma makumi manomwe akatemerwa pamusoro pevanhu vako napamusoro peguta rako dzvene, kuti kuguma kudarika kuitwe, nokupedzwa kwezvivi, nokuyananisira zvakaipa, nokuuya nokururama kusingaperi, nokusimbisa chiratidzo nouporofita, uye nokuzodza Iye Mutsvene-soro. Naizvozvo ziva unzwisise, kuti kubva pakubuda kweshoko rokudzosazve nokuvaka Jerusarema kusvikira kuna Mesia, Muchinda, kuchava namajuma manomwe, namajuma makumi matanhatu namaviri; mugwagwa uchavakwazve, norusvingowo, kunyange panguva dzokutambudzika. Uye shure kwamajuma makumi matanhatu namaviri Mesia uchagurwa, asi kwete nokuda kwake; uye vanhu vomuchinda uchauya vachaparadza guta nenzvimbo tsvene; uye kuguma kwazvo kuchava samafashamo, uye kusvikira pakuguma kwehondo kuparadzwa kwakatemerwa. Uye achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki achagumisa chibayiro nechipiriso; uye pamusoro pokupararira kwezvinonyangadza achachiita dongo, kusvikira pakupedzisira, uye izvo zvakatemerwa zvichadururirwa pamusoro pechakaitwa dongo. Danieri 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Mavhiki makumi manomwe (makore mazana mana nemakumi mapfumbamwe) akaiswa pamusoro pavanhu neguta dzvene. Shoko rakashandurwa richinzi “akaiswa” rinoreva “kuchekwa kubva”, uye shoko iri rinoratidza nguva yakatarwa kana nguva yokuedzwa kuvaJudha neJerusarema. Rakarevawo nguva yokumukira yakakonzera kuparadzwa kweJerusarema nokutapwa kwamakore makumi manomwe. Saka makore mazana mana nemakumi mapfumbamwe aka“iswa”, achitangira pachirevo chechitatu. Makore okutanga mazana mana nemakumi mapfumbamwe okumukira ndiwo akaunza kurwiswa katatu kwaNebhukadhinezari, kuparadzwa kwokupedzisira kweJerusarema, nokupararira nokutapwa kwamakore makumi manomwe kwaIsraeri chaiyo muBhabhironi chaiyo.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Chirevo chokutanga chakaratidza kuguma kweutapwa uye kutanga kwebasa rokuvakazve Jerusarema. Chirevo chechitatu chakaratidza kutanga kwemakore zviuru zviviri namazana matatu. Kuuya kwomutumwa wokutanga kwakaratidza kuguma kweutapwa hwaIsraeri womweya muBhabhironi romweya hwemakore ane chiuru chimwe namazana maviri namakumi matanhatu, uye kwakaratidzawo kutanga kwenguva yemakore makumi mana namatanhatu, apo Kristu akashandisa vaMillerite kubuda muutapwa uye kuvaka temberi yomweya.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Izwi rakashandurwa kaviri richinzi “rakatemwa” mundima dzechimakumi maviri nenhanhatu neyechimakumi maviri nenomwe ndiro rokuti “charats,” uye rinoreva “kukuvadza” pamwe chete ne“chirevo chakatarwa.” Zvakanga “zvakatemerwa” nenzira youprofita kuti hupapa hwaizogamuchira “ronda” rinouraya pakuguma kwokutsamwa kwokutanga. Ndiro izwi rimwe chetero rinoshandiswa naDanieri muchitsauko chegumi nerimwe, ndima yechitatu nenhanhatu.

> 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.

> Uye mambo achaita sezvaanoda; achazvikudza, uye achazvikurisa pamusoro pamwari mumwe nomumwe, uye achataura zvinhu zvinoshamisa zvinopikisa Mwari wavamwari, uye achabudirira kusvikira kutsamwa kwapera; nokuti zvakatarwa zvichaitika. Danieri 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Muvhesi ya makumi mataru na nthihi, “mambo” ndi upapa. Upapa wakenerwa kuhumelela kufikira mu 1798, apo ukapokera chilonda chake chakufwa. Penepapo “kukwiyiska” kwakudanga kukenerwa “kumalizgika,” pakuti “kukwiyiska” kula kukati “kwakhazikiskika” (kulangika) kuti “kuchitike.” Paumaliro wa kukwiyiska kwakudanga kurazga ufumu wa kumpoto wa Israyeli, uko kukamba mu 723 BC na kumara mu 1798, upapa wakapokera “chilonda chakufwa.” Lizgu lakuti “kwakhazikiskika” likung’anamura “chilonda.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ndzi vona yin’wana ya tinhloko ta xona onge yi tluriwe yi ya eku feni; kambe xilondza xa xona xo dlayana xi horisiwile; kutani misava hinkwayo yi hlamala yi landzela xivandzana. Nhlavutelo 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Mfumo wa kinabii wa Wamileraiti ulitegemea mamlaka mbili za uharibifu, yaani upagani ukifuatiwa na upapa. Walielewa kwamba mamlaka hizo mbili zilipaswa kukanyaga patakatifu na jeshi, kama ilivyowakilishwa katika maono ya “chazon” ya Danieli sura ya nane, mstari wa kumi na tatu.

> 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? Daniel 8:13.

> Ipapo ndakanzwa mumwe mutsvene achitaura; mumwewo mutsvene akabvunza uyo mutsvene akanga achitaura, achiti, Chiratidzo ichi pamusoro pechibayiro chezuva nezuva, nokudarika kunoparadza, chichatora nguva yakadini, kuti nzvimbo tsvene nehondo zvipiwe kuti zvitsikwe-tsikwe netsoka? Danieri 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Ang kapapahang mapanirang kapangyarihan ay yuyurak sa santuwaryo at sa hukbo sa loob ng isang libo at dalawang daan at animnapung taon.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Asi ruvanze rwuri kunze kwetembere urusiye kunze, uye usaruuyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika netsoka mwedzi makumi mana nemiviri. Uye ndichapa simba kuzvapupu zvangu zviviri, uye zvichaporofita mazuva ane chiuru namazana maviri namakumi matanhatu, zvakapfeka masaga. Zvakazarurwa 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Pakupera kwehasha dzokutanga muna 1798, chiporofita chakanga chatarira “kukuvadza” hupapa. Muna Danieri 9, kutsarwa ikoko kunomiririrwa mundima mbiri dzokupedzisira, uye shoko rakashandurwa kaviri richinzi “kwakatemerwa” mundima idzodzo rine hukama nechiratidzo che“chazon”, asi shoko rakashandurwa richinzi “kwakatemerwa” mundima yechimakumi maviri neina ishoko rechiHebheru rakasiyana, uye rine hukama nechiratidzo che“mareh”. Danieri, achimiririra vanhu vaMwari vemazuva okupedzisira, akanga achitsvaka kunzwisisa ukama hwezviono zviviri izvozvo, izvo Gabhurieri akanga amuudza kuti azviparadzanise mupfungwa.

We will continue this subject in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Mwari haasi kutipa shoko idzva. Tinofanira kuparidza shoko rakati muna 1843 na1844 rakatibudisa kubva mune mamwe machechi.” Review and Herald, January 19, 1905.

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