John the Baptist was a connecting link prophet.
Yohane Mubatizi yari umuhanuzi w’ihuriro.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Nnabii Yohane yali akola ng’olukomera olwagatta ebyafaayo eby’obuweereza obubiri. Ng’omukiise wa Katonda yayimirira okulaga enkolagana eri wakati w’amateeka n’abanabbi n’obuweereza obw’Ekikristaayo. Yali musana omutono, ogwali gwa kugobererwa omunene okusingawo. Ebirowoozo bya Yohane byamulisibwa Omwoyo Omutukuvu, alyoke atemitire abantu be ekitangaala; naye tewali kitangaala kirala kye kyali kyakaka wonna, era tekyandikaka, mu ngeri entegeerekeka bwe kityo ku muntu agudde, ng’ekyo ekiva mu kuyigiriza n’ekyokulabirako kya Yesu. Kristo n’omulimu gwe byali byategeerwa butegeevu butono ng’ebyalagibwa mu ssaddaaka ez’ekifaananyi n’ekisiikirize. Ne Yohane yennyini yali tannategeera mu bujjuvu obulamu obw’omu maaso, obutafa, okuyita mu Mulokozi.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yesu pia alikuwa nabii wa kiungo.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
«Քրիստոսը ճանապարհ է հարթել երկրից դեպի երկինք։ Նա կազմում է միացնող օղակը այդ երկու աշխարհների միջև։ Նա մարդուն է բերում Աստծո սերն ու խոնարհումը, և Իր արժանիքների միջոցով մարդուն բարձրացնում է՝ դիմավորելու Աստծո հաշտեցումը։ Քրիստոսն է ճանապարհը, ճշմարտությունը և կյանքը։ Ծանր աշխատանք է քայլ առ քայլ, ցավով և դանդաղ, առաջ և վեր ընթանալ մաքրության և սրբության ճանապարհով։ Բայց Քրիստոսը լիառատ միջոցներ է նախատեսել՝ աստվածային կյանքի առաջխաղացման յուրաքանչյուր նոր քայլի ժամանակ նոր կորով և աստվածային զորություն հաղորդելու համար։ Ահա այն գիտությունն ու փորձառությունը, որ գրասենյակի բոլոր աշխատակիցները ցանկանում են և պարտավոր են ունենալ, այլապես նրանք օրեցօր նախատինք են բերում Քրիստոսի գործի վրա»։ Վկայություններ, հատոր 3, 193։
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
ʿffʾ keessatti Cuuphaan Yohaannis hojii raajii isaa keessatti qooda lafa irraa gara mana qulqullummaa samii jiru waliin walitti hidhuu dabalatee ture. Jechoonni jalqabaa Yohaannis yeroo inni yeroo jalqabaatiif Yesuusin arge dubbateis:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
翌日、ヨハネはイエスが自分のほうへ来られるのを見て、言った。「見よ、世の罪を取り除く神の小羊。 」ヨハネ 1:29。
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Ma embora João devesse identificar a transição do antigo Israel para o Israel espiritual, sua compreensão dessa transição era limitada.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Kristus berkata, untuk membenarkan Yohanes, “Tetapi untuk apakah kamu pergi ke padang gurun? Hendak melihat seorang nabi? Benar, Aku berkata kepadamu, bahkan lebih daripada seorang nabi.” Yohanes bukan hanya seorang nabi untuk menubuatkan peristiwa-peristiwa yang akan datang, melainkan juga seorang anak perjanjian, yang dipenuhi dengan Roh Kudus sejak kelahirannya, dan yang ditetapkan oleh Allah untuk melaksanakan suatu pekerjaan khusus sebagai seorang pembaru, dalam mempersiapkan suatu umat bagi penerimaan akan Kristus. Nabi Yohanes adalah mata rantai penghubung antara kedua zaman penyelenggaraan ilahi.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Možda je pitanje hoćemo li moći razlikovati pravi put kojim trebamo ići. Ali ako smo spremni učiti, ako tražimo vodstvo od Boga i predamo Mu svoj život, On će nas povesti. Ne obećava da će ukloniti svaku poteškoću ili nam pokazati svaki korak unaprijed, nego da će nas voditi iz dana u dan. On ne traži od nas da sami riješimo sve nedoumice prije nego što pođemo naprijed; traži da Mu vjerujemo i poslušno idemo naprijed prema svjetlu koje nam daje.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“En yer cüzi şagird ki, İsa’ya tâbi oldu, onun mûcizelerine şahitlik etti ve ilâhî tâlim derslerini dinledi ve dudaklarından dökülen teselli edici sözleri işitti, Yuhanna vaftizciden daha imtiyazlı idi; zira onun daha açık bir nuru vardı. Dünyanın nuru olan O Zât vasıtasıyla iletilmiş olandan başka hiçbir nur, günahkâr, sukut etmiş insanın idraki üzerine parlamamış ve asla parlamayacaktır. Mesih ve onun vazifesi, gölgeli kurbanlar aracılığıyla ancak silik bir surette anlaşılmıştı. Hattâ Yuhanna bile, Mesih’in saltanatının Yeruşalim’de olacağını ve mukaddes kullardan müteşekkil tebaası bulunan dünyevî bir krallık kuracağını düşünüyordu.” Review and Herald, 8 Nisan 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
രൂപകാത്മകത്തിൽ നിന്ന് ആത്മീയത്തിലേക്കുള്ള ആക്ഷരാർത്ഥപരമായ മാറ്റത്തിന്റെ പ്രവാചകപ്രയോഗങ്ങളെ തിരിച്ചറിയേണ്ട ബന്ധകകണ്ണിയായിരുന്ന പ്രവാചകനും അപ്പൊസ്തലനായ പൗലൊസായിരുന്നു. ആക്ഷരാർത്ഥത്തിലുള്ള യെരൂശലേം ഇനി പ്രവചനത്തിലെ യെരൂശലേം അല്ലെന്ന് അദ്ദേഹം മനസ്സിലാക്കി; കാരണം അത് അന്നേരം സ്വർഗീയ യെരൂശലേമിലേക്കു പരിവർത്തിതമായിരുന്നു.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Car Agar est le mont Sinaï en Arabie, et elle correspond à la Jérusalem actuelle, qui est dans la servitude avec ses enfants. Mais la Jérusalem d’en haut est libre, et c’est elle qui est la mère de nous tous. Galates 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Na sura ya pili ya 2 Wathesalonike, ambayo tumekuwa tukiiangalia, Paulo alitambulisha kwamba Rumi ya kipagani ya halisi ilikuwa ndiyo mamlaka iliyozuia Rumi ya kipapa ya kiroho isipande kwenye kiti cha enzi hadi mwaka 538. Katika sura hiyo anatambulisha kwamba “mtu wa dhambi” anayeketi katika hekalu la Mungu alikuwa ndiye “mfalme” yuleyule ambaye Danieli alimtambulisha katika sura ya kumi na moja, aya ya thelathini na sita. Uthibitisho kwamba “mfalme wa kaskazini” katika aya sita za mwisho za Danieli kumi na moja ni upapa ukawa ufunguo wa kuweka msingi wa mfumo wa kweli uliotumiwa na Future for America kutokana na kuongezeka kwa maarifa mwaka 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Nasɛnkandɛ no ara mu, Paul kyerɛɛ sɛ abosonsomfoɔ Roma na na ɛsiw papacy no sɔreɛ ano kɔsi berɛ a wɔbɛyi abosonsomfoɔ Roma afiri hɔ; enti ɔdaa no adi sɛ “daa daa afɔrebɔ” a ɛwɔ Daniel nwoma no mu no gyina hɔ ma abosonsomfoɔ Roma. Saa nokorɛ no bɛyɛɛ safoa ankasa a wɔde hyehyɛɛ nokorɛ nhyehyɛeɛ no, a ɛmaa nimdeɛ no dɔɔso wɔ 1798 mu.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Katika historia ya William Miller, ujumbe ulitangazwa wakati ambapo mpito kutoka katika vuguvugu la Filadelfia kwenda katika vuguvugu la Laodikia ulikuwa unapaswa kutukia. Katika historia ya Future for America, mpito kutoka katika vuguvugu la Laodikia kwenda katika vuguvugu la Filadelfia sasa unatukia.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Ko e moʻoni naʻe fokotuʻu ʻe Paula ʻi he 2 Tesalonaika, ʻa ia naʻe fakahaaʻi ai ʻa e liliu mei he Loma fakapekani moʻoni ki he Loma fakapāpele fakalaumālie, naʻe hoko ia ko e makatuʻunga ki he mahino fakaepalōfita ʻa Miller. Naʻe fokotuʻu hake fakatouʻosi ʻa Sione ko e Papitaiso mo Paula ke fakamatalaʻi ʻa e liliu mei he moʻoni ki he fakalaumālie. Naʻe fakaʻilongaʻi ʻa William Miller ʻe Sione ko e Papitaiso, pea ʻi heʻene ngāué naʻe mahuʻinga lahi ke ne ʻiloʻi ʻa e vā mo e liliu ʻo e Loma fakapekani mo e Loma fakapāpele, ʻa e liliu naʻe fokotuʻu hake ai ʻa Sione ke ne fakahaaʻi.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Boekeni ya Daniele ezali na batángi mitano ya “ya mokolo na mokolo,” mpe ntango nyonso yango ezalaka liboso ya elembo ya bokonzi ya bopápa. Na kati ya mokili oyo ya mbongwana ya esakweli oyo tozali kotalela, batángi nyonso mitano esangisi mbongwana longwa na Roma ya solosolo kino na Roma ya molimo. “Ya mokolo na mokolo” na buku ya Daniele ezali moko ya bosolo oyo emonisamaki likoló ya bamesa mibale ya Habakuke, mpe yango wana ezali bosolo ya moboko oyo esengelaki kobatelama; bosolo oyo na nsuka ekokangama na mabanga ya motuya mpe mbongo ya lokuta mpe ya bokosi. Ezali likambo ya kokamwa te ete bosolo nyonso oyo emonisamaki likoló ya bakarte mibale mosantu ezali na bondimisi ya polele oyo epemami na kati ya mikanda ya Ellen White. Koboya moko nyonso ya bosolo ya moboko (bakisa mpe “ya mokolo na mokolo”), ezali na ntango moko mpe koboya bokonzi ya Molimo ya Esakweli.
“Then I saw in relation to the ‘Daily,’ 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«Puis je vis, au sujet du “Perpétuel”, que le mot “sacrifice” avait été ajouté par la sagesse humaine, et qu’il n’appartient pas au texte ; et que le Seigneur en donna la juste compréhension à ceux qui proclamèrent le message de l’heure du jugement. Lorsque l’union existait, avant 1844, presque tous étaient unis dans la juste compréhension du “Perpétuel” ; mais depuis 1844, dans la confusion, d’autres vues ont été adoptées, et les ténèbres et la confusion en ont résulté.» Review and Herald, 1er novembre 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Aqueles “que proclamaram o clamor da hora do juízo” compreendiam “o contínuo” como um símbolo do paganismo, e/ou da Roma pagã. Sua compreensão incluía o fato de reconhecerem que a palavra “sacrifício” não pertencia à passagem em Daniel, onde fora acrescentada pelos tradutores (por sabedoria humana) da Bíblia King James. A compreensão dos pioneiros também incluía que “o contínuo” era sempre apresentado em ligação com um dos dois símbolos do poder papal, e que o paganismo (“o contínuo”) sempre precedia o símbolo papal. Eles eram sempre identificados na sequência em que surgiam na história profética. Os livros de Daniel e Apocalipse nunca se desviam da sequência histórica de o paganismo preceder o papalismo, e, quando o livro de Apocalipse introduz o terceiro poder desolador do falso profeta, essa sequência é sempre mantida.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Bi moolom yi Pɔl jàngale ne mbir yu sax ci waxi yonent yi soppeekuñu jëm ci mbir yu ruu yi ci jamono banbuuru kurwaaŋ, am na jafe-jafe ci waxu Kirist bi mu yëglee yàqug Yerusalem, wi nekk ci xibaar yu baax yépp, ludul ci Yowaana. Ñaari màndarga yu baamtu gi te jëfandikoo ak “bës bu nekk” ci téereb Daniyeel mooy xërëmug yàqub ak tooñug yàqub. Ñaari màndarga yooyu diir nañu màndargag rab wi (xërëm gi) ak nataalug rab wi (tooñ gi).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
De oertreding dy’t it pausdom tastiet om dejingen dy’t it as ketters beskôget te deadzjen, is de ferbining fan tsjerke en steat, mei de tsjerke yn behearsking fan dy ferhâlding. Dêrom stelt Daniël de ferbining fan tsjerke en steat, dy’t it byld fan it pauslike bist is, foar as de oertrêding fan ’e ferwoasting. De Bibel wiist ôfgoaderij oan as in grouwel, en al de ôfgoaderij fan ’e pauslike macht wurdt fertsjintwurdige troch har ôfgoadyske sabbat, dy’t Johannes it teken fan it bist neamt, en Daniël de grouwel dy’t ferwoasting bringt.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. 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. 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. Daniel 8:9–12.
E d’fra uno di quelli uscì un piccolo corno, che divenne grandissimo verso il mezzogiorno, verso l’oriente e verso il paese splendido. E si ingrandì fino a raggiungere l’esercito del cielo; e fece cadere a terra parte di quell’esercito e delle stelle, e le calpestò. Sì, si innalzò perfino fino al principe dell’esercito; per opera sua fu tolto il sacrificio quotidiano, e il luogo del suo santuario fu abbattuto. E gli fu dato un esercito contro il sacrificio quotidiano a motivo della trasgressione, ed esso gettò la verità a terra; agì e prosperò. Daniele 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Nous traiterons ces versets plus en détail dans un autre article, mais, au verset onze, la puissance qui s’éleva jusqu’à se magnifier contre le Christ était la Rome païenne, lorsqu’elle tenta de le faire mourir à sa naissance, puis y parvint finalement à la croix. Le verset déclare que « par lui » (la Rome païenne), « le continuel fut ôté ». Le mot hébreu traduit par « ôté » est « rum », et il signifie « élever et exalter ». La Rome païenne devait élever et exalter la religion du paganisme, et c’est précisément ce qu’elle fit dans l’histoire. C’est pourquoi on l’appelle la Rome « païenne ».
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
شعر بعدی تصریح میکند که به روم پاپی «لشکری» (قدرتی نظامی) داده شد که بر ضدِ «قربانیِ دائمی» بود، یا میبایست بر آن غلبه کند؛ یعنی بر «دائمی» (بتپرستی). این نیز حقیقتی تاریخی است، زیرا برای غلبه بر مانعی که بر سر راه عروج او به قدرت نهاده شده بود، از قدرت نظامی بهوسیلهٔ پاپیّت استفاده شد (هرچند او هرگز سپاهِ خاصِ خود را نداشته است). آن قدرت از رومِ بتپرست سرچشمه گرفت. قدرت نظامیای که او به کار گرفت، از طریق «تعدّی» به وی داده شد؛ زیرا تعدّیای که به او اجازه داد لشکرهای پادشاهانی را که در سال 538 او را بر تخت نشاندند، تحت کنترل خود درآورد، همان تعدّیِ پیوند کلیسا و دولت بود. نخست، در آیهٔ یازدهم، رومِ بتپرست مورد خطاب قرار میگیرد و به محققِ متن اعلام میشود که رومِ بتپرست در برابر مسیح برخواهد خاست و دینِ بتپرستی را سرافراز خواهد ساخت.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Versul următor descrie fărădelegea unirii dintre biserică și stat care a îngăduit papalității să biruie și să înlăture piedica pe care Roma păgână o exercitase împotriva ei. Istoria susține aplicarea ambelor versete. „Necurmatul” reprezintă fie Roma păgână, puterea care s-a ridicat împotriva lui Hristos, fie religia păgânismului care a fost înălțată de Roma păgână. Simbolul „necurmatului” este apoi urmat de papalitate, întrucât el identifică fărădelegea unirii dintre biserică și stat, care este tocmai ceea ce împuternicește papalitatea cu o oaste pentru a-și face lucrarea murdară. A treia folosire de către Daniel a expresiei „necurmatul” este întrebarea care produce răspunsul ce constituie stâlpul central al adventismului.
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.
Alors j’entendis un saint qui parlait; et un autre saint dit à ce saint qui parlait: Jusques à quand durera la vision concernant le sacrifice perpétuel et la transgression dévastatrice, qui livre à la fois le sanctuaire et l’armée pour être foulés aux pieds? Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Trong câu này, câu hỏi được nêu ra là khải tượng sẽ kéo dài bao lâu; như vậy, điều được đòi hỏi là một câu trả lời biểu thị khoảng thời gian, chứ không phải một thời điểm. Câu hỏi không phải là vào ngày nào khải tượng sẽ được ứng nghiệm, mà là thời lượng của khải tượng là bao lâu. Câu này không hỏi “Khi nào?”, mà hỏi, “Bao lâu?” Khải tượng nói về các quyền lực tàn phá của ngoại giáo, được biểu tượng là “của lễ hằng ngày,” và giáo quyền La Mã, như được biểu tượng bởi sự vi phạm của ngôi giáo hoàng, điều được hoàn tất khi nó phạm tội tà dâm với các vua trên đất. Hai quyền lực tàn phá ấy—ngoại giáo, tiếp theo là giáo quyền La Mã—đã được định để giày đạp đền thánh và đạo binh trong một thời kỳ “bảy kỳ.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
ਯਹ ਪਛਾਣਨਾ ਮਹੱਤਵਪੂਰਨ ਹੈ ਕਿ ਸ਼ਾਬਦਿਕ ਪਵਿੱਤਰ ਸਥਾਨ ਦੀ ਰੌੰਦ-ਫਿਰਾਉ, ਜੋ ਬਾਬਲ ਦੇ ਸਮੇਂ ਵਿੱਚ ਆਰੰਭ ਹੋਈ ਅਤੇ 70 ਈਸਵੀ ਵਿੱਚ ਅਧਾਰਮੀ ਰੋਮ ਦੁਆਰਾ ਯਰੂਸ਼ਲਮ ਦੇ ਵਿਨਾਸ਼ ਤੱਕ ਜਾਰੀ ਰਹੀ, ਆਰੰਭ ਤੋਂ ਅੰਤ ਤੱਕ ਅਧਾਰਮੀ ਸ਼ਕਤੀਆਂ ਵੱਲੋਂ ਕੀਤੀ ਗਈ ਸੀ। ਇਸ ਤਰ੍ਹਾਂ, ਬਹੁਵਚਨ ਵਿੱਚ ਸ਼ਾਬਦਿਕ ਅਧਾਰਮਿਕਤਾ ਹੀ ਉਹ ਸੀ ਜਿਸ ਨੇ ਸ਼ਾਬਦਿਕ ਪਵਿੱਤਰ ਸਥਾਨ ਅਤੇ ਸ਼ਾਬਦਿਕ ਸੈਨਾ (ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ) ਨੂੰ ਰੌਂਦਿਆ। ਪਰ ਆਤਮਿਕ ਰੋਮ ਨੇ ਆਤਮਿਕ ਯਰੂਸ਼ਲਮ ਅਤੇ ਆਤਮਿਕ ਇਸਰਾਏਲ ਨੂੰ ਰੌਂਦਿਆ।
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.
तौभी जो आंगन मन्दिर के बाहर है, उसे छोड़ दे, और उसका नाप न ले; क्योंकि वह अन्यजातियों को दे दिया गया है; और वे पवित्र नगर को बयालीस महीने तक पैरों तले रौंदेंगे। और मैं अपने उन दो गवाहों को अधिकार दूँगा, और वे टाट ओढ़े हुए एक हजार दो सौ साठ दिन तक भविष्यद्वाणी करेंगे। प्रकाशितवाक्य 11:2, 3
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Jean-Baptiste était un prophète de liaison qui identifia le changement de dispensation du sanctuaire terrestre au sanctuaire céleste, sans connaître toute la plénitude de son œuvre. Paul était un prophète de liaison qui identifia le changement de dispensation d’Israël littéral (l’armée) à Israël spirituel. La Jérusalem qui fut foulée aux pieds pendant quarante-deux mois était la Jérusalem spirituelle.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Les périodes ici mentionnées — « quarante-deux mois » et « mille deux cent soixante jours » — sont identiques, représentant pareillement le temps durant lequel l’Église du Christ devait subir l’oppression de Rome. Les 1260 années de suprématie papale commencèrent en 538 apr. J.-C. et devaient, par conséquent, prendre fin en 1798. À cette époque, une armée française entra dans Rome et fit du pape un prisonnier, et il mourut en exil. Bien qu’un nouveau pape ait été élu peu après, la hiérarchie papale n’a jamais depuis été en mesure d’exercer la puissance qu’elle possédait auparavant. » The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Paul alifafanua kwamba katika kipindi cha mpito kilichotukia katika historia ya msalaba, Yerusalemu wa kiroho, “ulio juu,” ukawa mji ambao Mungu alichagua kuliweka jina lake, na Yerusalemu halisi ukaacha kuwa Yerusalemu wa unabii wa Biblia.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Kuyit Agar i khuṡtlang Sinai i Arabia, bad ka iadei bad ka Jerusalem kaba mynta, bad ka long ha ka jinglong mraw lem bad ki khun jong ka. Hynrei ka Jerusalem kaba na jrong ka laitluid, kaba long ka kmie jong ngi baroh. Galatia 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Cette vérité est essentielle à comprendre correctement, et la fausse application de la Jérusalem littérale comme symbole de la prophétie biblique fait partie de la tromperie élaborée par les Jésuites pour saper la vérité selon laquelle le pape de Rome est l’antichrist. Ce faux enseignement engendre, au sein du protestantisme apostat, une croyance qui les conduit à considérer à tort la nation juive moderne d’Israël comme un symbole prophétique. La Jérusalem littérale a cessé d’être la Jérusalem de Dieu au temps de la croix.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Bajta Yerusaalem hundee iddoo qulqulluu miti. Sababiin isaa Kiristoosin diduu fi fannifamuusaatiin abaarsi Waaqayyoo ishee irra jira. Xurii adaa badii ishee irra boqotee jira; ibidda qulqulleessu samii irraa dhufuun hamma isheen qulqulleeffamtutti deebi’ees iddoo qulqulluu hin taatu. Yeroo lafti cubbuun abaaramte kun xurii cubbuu hundumaa irraa qulqulleeffamtu, Kiristoos ammas Tulluu Ejersa irratti ni dhaabata. Miilli Isaa yommuu isa tuqu, inni lamatti ni baqaqa, dirree guddaa ta’ee magaalatti Waaqayyoof qophaa’e ni ta’a.” Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Kubaluleka kokwahlukanisa phakathi kweYerusalem engokoqobo neYerusalem yokomoya kuya kuqwalaselwa xa sihlola isiprofeto sikaKristu esingokuphela kwehlabathi. Okwesine uDaniyeli achonge “iminikelo yemihla ngemihla,” kusekwisahluko seshumi elinanye.
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.
Et des forces se tiendront de sa part, elles profaneront le sanctuaire de la forteresse, elles ôteront le sacrifice perpétuel, et elles établiront l’abomination qui cause la désolation. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Ce verset désigne l’œuvre de la Rome païenne dans l’établissement de la papauté sur le trône de la terre en l’an 538. Les « bras » représentent la force militaire de la Rome païenne qui se leva en faveur de la papauté à partir de Clovis, roi des Francs, en l’an 496. Divers rois européens œuvrèrent à l’établissement de la papauté après Clovis, mais le verset désigne quatre choses que les rois européens (les bras) firent pour la papauté, une fois qu’ils eurent transgressé en formant une alliance de l’Église et de l’État avec la prostituée de Tyr.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Nadat walipoisimamia upapa, “waliutia unajisi” au kuharibu mji wa Roma, uliokuwa ishara ya nguvu ya Roma ya kipagani na ya kipapa. Unajisi wa aya hiyo ulitekelezwa mara kwa mara katika miaka yote, mji wa Roma ulipowekwa chini ya mashambulizi ya kijeshi ya daima. Wafalme hao wa Ulaya (mikono) pia “wangeondoa sadaka ya daima.” Neno la Kiebrania lililotafsiriwa kuwa “kuondoa” katika aya hii si “rum,” kama lilivyokuwa katika sura ya nane. Katika aya hii, neno lililotafsiriwa kuwa “kuondoa” ni “sur,” nalo humaanisha kuondoa. Mikono ya wafalme wa Ulaya ingeondoa upinzani wa kipagani dhidi ya kuinuka kwa upapa katika mwaka 508. Kisha katika mwaka 538, mikono hiyo ingeliweka upapa juu ya kiti cha enzi cha dunia. Halafu katika Baraza la Orléans, katika mwaka huo huo, upapa ulitekeleza sheria ya Jumapili.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Le dimanche comme jour d’adoration est ce que Sœur White appelle le sabbat « idole », et l’idolâtrie est la définition biblique parfaite du mot « abomination ». En l’an 538, les bras de la Rome païenne placèrent l’abomination qui cause la désolation.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
« Tous ceux qui exalteront et adoreront le sabbat idolâtre, un jour que Dieu n’a pas béni, prêtent au diable et à ses anges tout le pouvoir de la capacité que Dieu leur a donnée, pouvoir qu’ils ont perverti pour en faire un usage mauvais. Inspirés par un autre esprit, qui aveugle leur discernement, ils ne peuvent voir que l’exaltation du dimanche est entièrement une institution de l’Église catholique. » Selected Messages, livre 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Porofesi ne abakasa byombi ishyirwa mu bikorwa tumaze kugaragaza ry’umurongo wa mirongo itatu n’umwe. Iyo tuvuga ko ubuhanuzi bushyigikira iri shyirwa mu bikorwa, tuba dushaka kuvuga ko hari ubundi buhanuzi buvuga kuri ayo makuru nyene, nubwo tutabwinjiza muri iki kiganiro muri iki gihe. Ijambo rya gatanu kandi rya nyuma Daniyeli akoresha rivuga “ibya buri munsi,” riboneka mu gice cya cumi na kabiri.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Na tangu wakati ambapo sadaka ya kila siku itaondolewa, na chukizo lifanyalo ukiwa kusimamishwa, kutakuwa na siku elfu moja mia mbili na tisini. Heri yeye angojeaye, na kufika hata siku elfu moja mia tatu na thelathini na tano. Danieli 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Esesiprofeto nuk lịch sử nupuih takzet rằng dalam tahun 508, perlawanan terhadap kebangkitan kepausan pada dasarnya berakhir, ketika yang terakhir dari tiga hambatan geografis (bangsa Goth) dicabut, sebagaimana diidentifikasi oleh Daniel pasal tujuh.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
I niðurskoðaði hornini, og sí, ímillum tey kom upp annað lítið horn, framman undan hvørjum trý av teimum fyrru hornunum vórðu rivin upp við rót; og sí, í hesum horninum vóru eygu sum mannaeygu, og ein munnur, ið talaði stór orð. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Na tebulo e pedi e kgethwa go bontšhitšwe dinaka tše tharo tšeo di tlošitšwego; gomme ge sa boraro sa mapheko ao a mararo a tikologo se rakilwe motseng wa Roma, ka ngwaga wa 508, go ganetša go tsoga ga maatla a bopapa gwa tlošwa. Go hlomiwa mo go bolelwago ka gona temaneng ya lesome le motšo o tee go emela mengwaga ye masome a mararo magareng ga 508 le 538. Go šupa mengwaga ye masome a mararo yeo ka yona go lokišetšwa go hloma motho wa sebe tempeleng ya Modimo go phethagaditšwego ka yona.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Neno lililotafsiriwa kuwa “limeondolewa” pia ni “sur,” lenye maana ya kuondoa, na katika mwaka 508 upinzani dhidi ya kuinuka kwa upapa uliondolewa (ukachukuliwa mbali). Tangu tarehe hiyo, miaka elfu moja mia mbili na tisini hukupeleka hadi 1798, na jeraha la mauti la upapa. Siku elfu moja mia tatu na thelathini na tano hukupeleka hadi katika fadhaa ya kwanza, na mwanzo wa wakati wa kukawia mwishoni kabisa mwa mwaka 1843. Aya hiyo inaahidi baraka kwa wale wanao “fika” katika 1843. Neno “fika” humaanisha kugusa. Siku ya kwanza ya 1844 huashiria fadhaa ya kwanza, lakini siku ya mwisho ya 1843 hugusa dakika ya kwanza ya 1844. Siku ya mwisho ya mwaka hugusa siku ya kwanza ya mwaka unaofuata. Baraka inayohusishwa na tarehe hiyo imethibitishwa na historia na unabii.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Nous poursuivrons, dans le prochain article, notre examen de la signification du « continuel » en tant que vérité fondamentale.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
«តាំងពីឆ្នាំ 1840–1844 សារទាំងអស់ដែលបានប្រទានមក ត្រូវតែធ្វើឲ្យមានអំណាចយ៉ាងខ្លាំងនៅពេលនេះ ពីព្រោះមានមនុស្សជាច្រើនបានបាត់បង់ទិសដៅរបស់ខ្លួន។ សារទាំងនេះត្រូវទៅដល់ក្រុមជំនុំទាំងអស់។»
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
« Le Christ a dit : “Heureux vos yeux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car je vous le dis en vérité, plusieurs prophètes et justes ont désiré voir les choses que vous voyez, et ne les ont point vues ; et entendre les choses que vous entendez, et ne les ont point entendues” [Matthieu 13:16, 17]. Heureux les yeux qui ont vu les choses qui ont été vues en 1843 et en 1844. »
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
Ndërsa mesazhi u dha. Dhe nuk duhet të ketë asnjë vonesë në përsëritjen e mesazhit, sepse shenjat e kohërave po përmbushen; vepra përmbyllëse duhet të kryhet. Një vepër e madhe do të bëhet për një kohë të shkurtër. Së shpejti, me caktimin e Perëndisë, do të jepet një mesazh që do të zmadhohet në një britmë të fuqishme. Atëherë Danieli do të qëndrojë në pjesën e tij, për të dhënë dëshminë e vet.” Manuscript Releases, vëllimi 21, 437.