John the Baptist was a connecting link prophet.
Yohana Mbatizaji alikuwa nabii wa kiungo cha kuunganisha.
“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.
“Yohane muporofita ndiye akanga ari chisungo chaibatanidza nguva mbiri dzezviga zvaMwari. Somumiriri waMwari akamira pachena kuti aratidze ukama huripo pakati pomurayiro navaporofita nenguva yechiKristu. Iye akanga ari chiedza chiduku, chaifanira kuteverwa nechikuru. Pfungwa dzaYohane dzakavhenekerwa noMweya Mutsvene, kuti avhenekere vanhu vake; asi hakuna chimwe chiedza chakambovhenekera kana chichazombovhenekera munhu akawa zvakajeka sezvinoita icho chinobuda mudzidziso nomuenzaniso waJesu. Kristu nebasa rake zvakanga zvangonzwisiswa zvisina kujeka sezvazvakanga zvafananidzirwa muzvibayiro zvine mimvuri. Kunyange naYohane akanga asati anyatsonzwisisa zvizere upenyu huri mberi, husingafi, kubudikidza noMuponesi.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yesu aliwia kandi mprofeti wa luhu luikutanisha.
“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.
“Kristo ameongoza njia kutoka duniani hadi mbinguni. Yeye ndiye kiungo cha kuunganisha kati ya walimwengu hao wawili. Yeye huleta upendo na unyenyekeo wa Mungu kwa mwanadamu, na humwinua mwanadamu kwa njia ya stahili zake ili akutane na upatanisho wa Mungu. Kristo ndiye njia, na kweli, na uzima. Ni kazi ngumu kuendelea kufuata, hatua kwa hatua, kwa maumivu na polepole, mbele na juu, katika njia ya usafi na utakatifu. Lakini Kristo ameweka maandalizi ya kutosha ili kutoa nguvu mpya na uwezo wa kimungu katika kila hatua ya kusonga mbele katika maisha ya kiungu. Haya ndiyo maarifa na uzoefu ambao wale wafanyao kazi ofisini wote wanayahitaji na lazima wawe nayo, la sivyo kila siku huleta aibu juu ya kazi ya Kristo.” Testimonies, volume 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:
Kariya pêxemberî ya Yûhenna Ma'mûdkar di nav xwe de girêdana rêveberiya pîroz a erdî bi pîrozgeha ezmanî jî hebû. Pêşîna peyvên ku Yûhenna gava yekem Îsa dît, gotin ev bûn:
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.
Umunsi wakurikiyeho Yohana abona Yesu aje amusanga, maze aravuga ati: “Dore Umwagazi w’Intama w’Imana, ukuraho icyaha cy’abari mu isi.” Yohana 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Lêbelê, her çend diviyabû ku Yûhenna veguhastina ji Îsraêla kevn ber bi Îsraêla ruhanî ve nas bike, têgihiştina wî ya li ser wê veguhastinê sînordar bû.
“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.
Kristo yavuze, mu guhagararira Yohana ati: “Ariko se mwajyaga mu butayu kureba iki? Umuhanuzi? Yego, ndababwira yuko arenze kuba umuhanuzi.” Ntabwo Yohana yari umuhanuzi wo kuvuga iby’igihe kizaza gusa, ahubwo yari umwana w’isezerano, yuzuye Mwuka Wera kuva akivuka, kandi yari yaratoranijwe n’Imana ngo asohoze umurimo wihariye wo kuvugurura, ategura abantu ngo bakire Kristo. Umuhanuzi Yohana yari ihuriro rihuza ibihe byombi by’igeno ry’Imana.
“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.
“Dini ya Wayahudi, kwa sababu ya kumwacha Mungu kwao, ilikuwa kwa sehemu kubwa ni ya sherehe za nje. Yohana alikuwa nuru iliyo ndogo, ambayo ilipaswa kufuatwa na nuru iliyo kuu zaidi. Ilimpasa kuitikisa imani ya watu katika mapokeo yao, na kuwakumbusha dhambi zao, na kuwaongoza kwenye toba; ili wawe wameandaliwa kuithamini kazi ya Kristo. Mungu alimfunulia Yohana kwa uvuvio, akimwangazia nabii huyo ili aondoe ushirikina na giza kutoka katika akili za Wayahudi waaminifu, ambavyo vilikuwa, kwa njia ya mafundisho ya uongo kwa vizazi vingi, vikijikusanya juu yao.”
“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.
"İsa’nın ardınca giden, O’nun mucizelerine tanıklık eden, ilahî öğretim derslerini dinleyen ve dudaklarından dökülen teselli edici sözleri işiten en değersiz öğrenci bile Yahya Peygamber’den daha ayrıcalıklıydı; çünkü onun daha açık bir nuru vardı. Günahlı, düşmüş insanın anlayışı üzerine, dünyanın ışığı olan O Kişi aracılığıyla iletilmiş olan ışık dışında, başka hiçbir ışık parlamamış ve hiçbir zaman da parlamayacaktır. Mesih ve O’nun görevi, gölgeli kurbanlar aracılığıyla ancak belirsiz biçimde anlaşılmıştı. Yahya bile Mesih’in egemenliğinin Yeruşalim’de olacağını ve O’nun, tebaası kutsal olan 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.
ئەوەش حەواریی پۆڵ بەهەمان شێوە پێغەمبەرێکی بەستنەوەبوو کە پێویست بوو بەکارهێنانییە پێغەمبەرانەکانی ئەو گواستنەوەیەی لە مانای ڕاستەقینەوە بۆ ڕۆحانی دیاری بکات. ئەو تێگەیشتبوو کە ئورشەلیمی ڕاستەقینە چیتر ئورشەلیمی پێغەمبەری نەبوو، چونکە لەو کاتەدا گواسترابوو بۆ ئورشەلیمی ئاسمانی.
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.
འདི་ནི་ཨ་གར་ཡིན་ཏེ། ཨ་ར་བི་ཡའི་ནང་གི་སི་ནཱ་རི་དང་མཉམ་དུ་བསྟུན་པ་ཡིན་ལ། ད་ལྟའི་ཡེ་རུ་ཤ་ལེམ་དང་མཉམ་པར་འབྱུང་སྟེ། མོ་རང་གི་ཕྲུ་གུ་རྣམས་དང་མཉམ་དུ་བྲན་གཡོག་ཏུ་གནས་པ་ཡིན། འོན་ཀྱང་གོང་ན་ཡོད་པའི་ཡེ་རུ་ཤ་ལེམ་ནི་རང་དབང་ཡིན་ཏེ། དེ་ནི་ང་ཚོ་ཐམས་ཅད་ཀྱི་མ་ཡིན། ག་ལ་ཏི་པ་ ༤:༢༥-༢༦།
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.
2 Wathesalonike chitsauko chechipiri, chatange tichifunga nezvacho, Pauro akaratidza kuti Roma yechihedheni chaiyoiyo ndiyo yaiva simba raidzivisa Roma yepapa yomweya kukwira pachigaro choushe kusvikira pagore ra538. Muchitsauko ichocho anoratidza kuti “munhu wechivi” agere mutemberi yaMwari, ndiye “mambo” mumwe cheteyo uyo Dhanieri akaratidza muchitsauko chegumi neimwe, ndima 36. Uchapupu hwokuti “mambo wokumusoro” ari mundima nhanhatu dzokupedzisira dzaDhanieri 11 ndiye upapa, hwakava chinhu chikuru chokumisikidza urongwa hwechokwadi hwakashandiswa neFuture for America kubva pakuwedzera kwezivo muna 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.
Mu cipande kimwe nyene, Pawulo yerekanye igikorwa c’i Roma ya gipagani co kubuza ukwaduka kw’ubupapa, gushika igihe i Roma ya gipagani yokurwaho; gutyo yerekana ko “ivya misi yose” biri mu gitabu ca Daniyeli vyari i Roma ya gipagani. Ukwo kuri ni kwo kwabaye urufunguzo nyakuri rwo gushinga urwego rw’ukuri rwazanye ukwiyongera kw’ubumenyi mu 1798.
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.
Mu historia ya William Miller, ujumbe ulitangazwa wakati mpito kutoka kwa mwendo wa Kifiladelfia kwenda kwa mwendo wa Laodikia ulipokuwa ukitarajiwa kutukia. Katika historia ya Future for America, sasa mpito kutoka kwa mwendo wa Laodikia kuingia katika mwendo wa Kifiladelfia unafanyika.
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.
Pawulo alimulombola mu 2 Batesalonika ukulinga nti okukyuka okuva mu Rooma ey’obusamize obw’omubiri okudda mu Rooma eya papapa ey’omwoyo kwe kwafuuka omusingi gw’okutegeera kwa Miller okw’obunnabbi. Yokaana Omubatiza ne Pawulo bombi baayimusibwa okunnyonnyola okukyuka okuva ku ky’omubiri okudda ku ky’omwoyo. William Miller yali akwatagana ne Yokaana Omubatiza mu kifaananyi, era mu mulimu gwe kyali kya mugaso nnyo nti ategeere enkolagana n’okukyuka kwa Rooma ey’obusamize ne Rooma eya papapa, okukyuka Yokaana kye yayimusibwa okwanjula.
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.
Mu buku lya Danyeri muli ebyokujulizibwako bitaano ku “ekya buli lunaku,” era bulijjo bibanzaawo akabonero ak’amaanyi ga bapaapa. Mu mbeera y’okukyuka okw’obunnabbi kwe tulowoozaako, ebyo byonna ebitaano birimu okukyuka okuva ku Ruumi ey’obutonde okudda ku Ruumi ey’omwoyo. “Ekya buli lunaku” mu kitabo kya Danyeri ge gamu ku mazima agaakiikirirwa ku bipande bibiri ebya Kabakkuki, era kyekiva kiba amazima ag’omusingi agaali galina okuwolerezebwa; amazima agaali oluvannyuma okubbibwako eby’obulimba n’eby’ekicupuli ebyalabika ng’amayinja ag’omuwendo n’ensimbi. Si kya butanwa nti buli mazima agaakiikirirwa ku bipande ebyo ebibiri ebitukuvu galina okusiimibwa okw’obuyinza okwava mu kuwuubirwa okwaluŋŋamizibwa okuli mu biwandiiko bya Ellen White. Okugaana amazima gonna ag’omusingi (nga mw’otwalidde ne “ekya buli lunaku”), kwe kugaana mu kiseera kye kimu obuyinza bw’Omwoyo gw’Obunnabbi.
“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.
“Bwe nataleelawako kuhusiana na ‘Daily,’ ya kwamba neno ‘sacrifice’ liliongezwa kwa hekima ya mwanadamu, wala si sehemu ya andiko; na ya kwamba Bwana aliwapa ufahamu ulio sahihi juu yake wale walioitoa sauti ya saa ya hukumu. Wakati umoja ulikuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika ufahamu sahihi wa ‘Daily;’ lakini tangu 1844, katika machafuko hayo, maoni mengine yamekubaliwa, nayo giza na machafuko yamefuata.” Review and Herald, November 1, 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.
Abena “abahe urusaku rw’isaha y’urubanza,” basobanukiwe ko “iby’iteka” ari ikimenyetso cy’ubupagani, kandi/ cyangwa Roma ya gipagani. Uko gusobanukirwa kwabo kwari gukubiyemo n’ukuri yuko ijambo “igitambo” ritari iryo muri uwo murongo wo muri Daniyeli, aho ryari ryarongerwemo n’abahinduzi (kubw’ubwenge bwa kimuntu) bwa Bibiliya yitiriwe King James. Uko gusobanukirwa kw’abapayoniya kwanabaga gukubiyemo ko “iby’iteka” byahoraga bishyirwa mu isano n’imwe mu bimenyetso bibiri by’ububasha bwa gipapa, kandi ko ubupagani (“iby’iteka”) bwahoraga bubanziriza ikimenyetso cya gipapa. Buri gihe byamenyekanishwaga mu rukurikirane byinjiyemo mu mateka y’ubuhanuzi. Ibitabo bya Daniyeli n’Ibyahishuwe ntibijya na rimwe bitandukira kuri urwo rukurikirane rw’amateka rw’uko ubupagani bubanziriza ubupapayi, kandi igihe igitabo cy’Ibyahishuwe gitangiza ububasha bwa gatatu buteza kurimbuka, ari bwo umuhanuzi w’ibinyoma, urwo rukurikirane buri gihe rurakomezwa.
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).
Paulo akunanghania kutulombola nti bintu bya busisimbi ebya mu bunnabbi byahinduka okuva ku by’omubiri ne biba bya mwoyo mu biro eby’omusalaba, kizibusaawo ekizibu mu kulagula kwa Kristo okw’okuzikirizibwa kwa Yerusaalemi, okuli mu Njiri zonna okuggyako eya Yokaana. Obubonero bubiri obwa paapa obukwatagana ne “ekya buli lunaku” mu kitabo kya Danyeri bwe buno: eky’omuzizo eky’okuzikiriza n’okwonoona okw’okuzikiriza. Obubonero obwo bubiri bukiikirira akabonero k’ensolo (omuzizo) n’ekifaananyi ky’ensolo (okwonoona).
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.
Kuɓen dokki ɗen papasiiyankoo waɗata yoo o waru ɓe mo yiɗi non e heretikuuji, ko hawrondiral gilleesa e leydi, e gilleesa woni e ɗow ngal jokkondiral. Ndennoo, Daniyel hollii hawrondiral gilleesa e leydi—kaŋ ko nateendi mbabba laamorde papasiiyankoo—as ndee ko kuɓen halkere. Alkitabu inndeeri ɗiwnol ko abominasiyoŋ, e ɗiwnol fuu laamorde papasiiyankoo holliraama e asamaan ndee sabat makko tokkiindi, nde Yahaya noddiri maarke mbabba, e nde Daniyel noddiri abominasiyoŋ ngol waɗata halkere.
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.
Na kutoka katika mojawapo yao kulitokea pembe ndogo, nayo ikakua mno kupita kiasi, kuelekea upande wa kusini, na kuelekea upande wa mashariki, na kuelekea nchi ya uzuri. Nayo ikakua hata kufikia jeshi la mbinguni; nayo ikaangusha chini baadhi ya jeshi hilo na baadhi ya nyota hata nchi, ikawakanyaga. Naam, alijitukuza hata kumfikia mkuu wa jeshi; na kwa yeye dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakabomolewa. Naye akapewa jeshi juu ya dhabihu ya kila siku kwa sababu ya uasi, nayo ikaitupa kweli chini; ikatenda, ikafanikiwa. Danieli 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.
ئێمە لە وتارێکی تر دا ئەم ئایەتانە بە وردیی زیاتر دەخەینە بەر باس، بەڵام لە ئایەتی یازدەدا، ئەو هێزەی خۆی لە دژی مەسیح گەورە کرد، ڕۆمای بەتپەرست بوو، کاتێک هەوڵیان دا لە کاتی لەدایکبوونی بکوجن و پاشان لە خاچەکەدا کۆتاییان پێ هێنا. ئایەتەکە دەڵێت کە «لە لایەن ئەوەوە» (ڕۆمای بەتپەرست)، «هەمیشەیییەکە لابرا». وشەی عیبرییەکەی وەرگێڕدراو بە «لابرا» «rum» ـە، و واتای «بەرزکردنەوە و شکۆدارکردن» دەگەیەنێت. ڕۆمای بەتپەرست ئایینی بەتپەرستی بەرز دەکردەوە و شکۆداری دەکرد، و لە مێژوودا بەڕاستی هەمان کارەیان کرد. بۆیە بە «ڕۆمای بەتپەرست» ناودەبرێن.
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.
Avaasakamu ᨊᨘᨆ ᨅᨔᨘ ᨑᨚᨆ ᨄᨄ ᨕᨛᨄᨛ, “ᨖᨚᨔᨛ” (ᨀᨘᨀᨘᨆᨘ ᨆᨚᨈᨚᨑᨘ), ᨐᨚᨊᨔ ᨕᨈᨘ, ᨕᨚ ᨔᨊᨈᨗ ᨆᨛᨂᨚᨆᨂᨂ “the daily” (ᨄᨁᨊᨗᨔᨆ) ᨕᨚᨊᨚ ᨄᨆᨅᨛᨑᨗ ᨕᨛᨄᨛ. Iya punu ᨕᨔᨗ ᨄᨊᨛᨒᨆᨄᨘ ᨔᨛᨐᨑ ᨔᨛᨌᨑ ᨔᨛᨓᨑ, ᨀᨑᨊ ᨀᨘᨀᨘᨆᨘ ᨆᨚᨈᨚᨑᨘ ᨄᨑᨛᨊᨌᨊ ᨕᨚᨒᨛ ᨀᨄᨄᨕᨊ (ᨐᨒᨕᨘᨄᨘ ᨕᨗᨕ ᨈᨗᨉᨕ ᨄᨛᨑᨊ ᨆᨛᨆᨗᨒᨗᨀᨗ ᨕᨊᨘᨀᨛ ᨔᨛᨊᨛᨉᨗᨑᨗ), ᨕᨘᨊᨈᨘᨀ ᨆᨛᨊᨁᨘᨒᨂᨀᨊ ᨄᨛᨊᨁᨛᨀᨊ ᨌᨁᨖ ᨐᨊᨛ ᨉᨗᨄᨔᨂᨊ ᨕᨈᨔ ᨀᨛᨊᨕᨗᨀᨊᨊᨛ ᨆᨛᨊᨘᨍᨘ ᨀᨘᨕᨔ. ᨀᨘᨕᨔ ᨕᨈᨘ ᨉᨈᨂᨊ ᨉᨑᨗ ᨑᨚᨆ ᨄᨁᨊ. ᨀᨘᨀᨘᨆᨘ ᨆᨚᨈᨚᨑᨘ ᨐᨊᨛ ᨕᨗᨕ ᨄᨂᨊᨌᨊ ᨕᨗᨈᨘ ᨉᨗᨄᨛᨑᨗᨀᨊ ᨀᨛᨄᨉᨊᨛ ᨆᨛᨒᨒᨘᨗ “transgression,” ᨔᨛᨅᨅ ᨄᨛᨒᨁᨑᨊ ᨐᨊᨛ ᨆᨛᨆᨘᨀᨗᨊᨀᨊ ᨉᨗᨑᨗᨊᨛ ᨆᨛᨊᨁᨛᨊᨛᨒᨗ ᨕᨊᨘᨀᨛ ᨑᨍ ᨑᨍ ᨐᨊᨛ ᨆᨛᨊᨛᨆᨄᨈᨀᨊᨊᨛ ᨉᨗ ᨕᨈᨔ ᨈᨑᨘᨊ ᨄᨉ ᨈᨖᨘᨊ 538, ᨕᨉᨒᨖ ᨄᨛᨒᨁᨑᨊ ᨉᨑᨗ ᨄᨛᨑᨔᨈᨘᨕᨊ ᨁᨛᨑᨛᨍ ᨉᨊ ᨊᨁᨑ. Mula-mulana, ᨑᨚᨆ ᨄᨁᨊ ᨉᨗᨔᨛᨅᨘᨈ ᨉᨒᨆ avaasakamu ᨔᨛᨄᨘᨒᨘ ᨕᨔᨁᨗᨔ, ᨉᨊ ᨉᨗ ᨔᨗᨈᨘ ᨆᨘᨑᨗᨉ ᨉᨗᨅᨛᨑᨗ ᨈᨖᨘ ᨐᨊᨛ ᨑᨚᨆ ᨄᨁᨊ ᨕᨀᨊ ᨅᨑᨉᨗᨑᨗ ᨆᨛᨒᨐᨊ ᨀᨑᨗᨔᨛ, ᨉᨊ ᨐᨊᨛ ᨕᨗᨕ ᨕᨀᨊ ᨆᨛᨊᨗᨊᨁᨀᨊ ᨕᨁᨆ ᨄᨁᨊᨗᨔᨆ.
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.
Vesíkel ápe yuja teté tembiapo-vaʼekue pe joaju iglesia ha estado rehegua, omoneĩ vaʼekue papadope ipuʼaka ha oipeʼa hag̃ua pe jejoko Roma pagana ojapóvaʼekue hese. Tembiasakue omombarete ko mokõi vesíkel mbojoajúpe. “Pe ára ha ára” heʼise ikatu hag̃ua Roma pagana, pe mbarete oñemoĩvaʼekue Cristo rehe, térã pe religión paganismo rehegua oñemombaʼeguasúva Roma pagana rupive. Upéi pe símbolo “pe ára ha ára” rehegua osegi papado rehe, pórke ohechauka pe transgresión iglesia ha estado joaju rehegua, ha upéva hína pe ombokatupyryva papadope peteĩ ehérsito ndive ojapo hag̃ua hembiapo kyʼa. Daniel rembiaporã mbohapyhápe “pe ára ha ára” jeporu, haʼe pe porandu oguerúva pe mbohovái, ha upéva hína Adventismo rembipuru ypykue mbytegua.
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.
Uon puka in chelsel a tal me a apostel er a locha el kirel a tal me a apostel a milsa el kirel a tal me a apostel er a ngar ngii a mla oltaoch, “Ng diak el lmuut er ngii a chelsel el kirel a oltirakl el di mla omes, me a blil a mekngit el melekoi a meklou el omekera el mo meruul a blsakel, a ureor me a chad el cheroid a mo meklou el mera el mo omekngelt?” 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.”
Di vê ayetê de, pirs tê kirin ku dîtin ê heta kengê bidome; bi vî awayî bersivek tê xwestin ku demdirêjiyê nîşan bide, ne xalek di demê de. Pirs ne ew e ku dîtin dê di kîjan dîrokê de were bi cih, lê ew e ku demdirêjiya dîtinê çiqas e. Ayet napirse, “Kengê?”; lê dipirse, “Heta kengê?” Dîtin derbarê hêzên wêranker ên paganîzmê ye, ku wekî “rojane” hatine temsîl kirin, û derbarê papalîzmê jî ye, wekî bi guneha papatiyê hatî temsîl kirin, ya ku pêk tê dema ku ew bi padîşahên erdê re zînayê dike. Ew herdu hêzên wêranker ên paganîzmê, ku dû re papalîzm hatiye, diviyabû heywanxane û leşkerê ji bo demeke “heft deman” bin pê xistin.
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.
Ni nginzani kumanya y’uko gukandagira hasi Ahera nyako kwatanguye mu gihe ca Babiloni, kandi kukabandanya gushika ku gatikizo ka Yerusalemu n’i Roma y’abapagani mu mwaka wa 70 AD, kwakozwe n’ubushobozi bw’abapagani kuva ku ntango y’iyo nkuru gushika ku mpera yayo. Ni co gituma ubupagani nyako, mu bwinshi, ari bwo bwakandagije hasi Ahera nyako n’ingabo nyazo (abantu b’Imana). Ariko Roma yo mu vy’impwemu ni yo yakandagije hasi Yerusalemu yo mu vy’impwemu na Isirayeli yo mu vy’impwemu.
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.
Nanga mwaba udi pambelu pa Ntempelo uulekele, kawulingi to; pantu wadi paabikiibwa eri Abamawanga: era ekibuga ekitukuvu balikirinnyirira okumala emyezi amakumi ana n’ebiri. Era ndikuwa amaanyi eri abajulirwa bange ababiri, era baliragula okumala ennaku lukumi mu bibiri mu nkaaga, nga bambadde ebibukutu. Okubikkulirwa 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.
Yohana Mbatizaji alikuwa nabii wa kiungo cha mpito aliyebainisha badiliko la kipindi cha majira ya wokovu kutoka patakatifu pa duniani kwenda patakatifu pa mbinguni, bila kujua ukamilifu wa kazi yake. Paulo alikuwa nabii wa kiungo cha mpito aliyebainisha badiliko la kipindi cha majira ya wokovu kutoka Israeli halisi (jeshi) kwenda Israeli wa kiroho. Yerusalemu iliyokanyagwa chini kwa miezi arobaini na miwili ilikuwa Yerusalemu wa kiroho.
“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.
“Hang ngā giingá a dia hiitakú de—maachi chaayáán síkíri ka dámáángá,” ak “náwíri yá síkíri yá táan na yá hómbúli síkú”—nyiigíi i, hang nyitáángá de yiiká ín cáng cǐ, níi kùbìng tàngà kán Círístì de gíri cha Róòmà de làhàáká kùcíi. Hángá 1260 de ngwáángá de kùfù Páápà de ùhúukú de A.D. 538 de kítiiká, ak hang nyitáángá de 1798 de tòmángá. Kámbà hang nyitáángá de, sòjàjà de Fáránsà de Róòmà de shààkíiká ak Páápà de kòmàng pírísìnà, ak à gúùngá de hàmà yá kùcíi. Kámbà Páápà de nyáángá de ngúùngá de cìlàngá de káhàrángá, hiéràkí de Páápà de níi yámbá de ùhúukú de tíwàlàngá de, níi cǐ de à cìkàngá de, kíng kíng de.” 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.
Paulo atachitile ukuti pa kulanduka uko kwachitike mu malailo ya lupanda, Yerusalemu ya ku mupashi iyo “ili pa mulu,” yapilibwike umusumba uo Lesa asala ukubikamo ishina lyakwe, kabili Yerusalemu ya mu mubili yalekele ukuba Yerusalemu wa buprofita bwa mu Baibolo.
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.
Ji ber vê yekê Agar, çiya Sînayê ye li Erebistanê, û bi Orşelîma ya niha re li hev tê; û ew bi zarokên xwe re di koletiyê de ye. Lê Orşelîma ya li jor azad e, ku dayika me hemûyan e. Galatî 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.
ꯃꯁꯤ ꯑꯁꯤ ꯑꯃꯨꯛ ꯑꯍꯟꯕꯗꯥ ꯈꯪꯍꯟꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯨꯡ ꯐꯥꯅ ꯇꯧꯔꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯕꯥꯏꯕꯦꯜ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯁꯤꯝꯕꯣꯜ ꯑꯣꯏꯅ ꯂꯤꯇꯔꯦꯜ ꯖꯦꯔꯨꯁꯂꯦꯝꯕꯨ ꯂꯨꯜ ꯑꯣꯏꯅ ꯁꯤꯖꯤꯟꯅꯕꯥ ꯑꯁꯤ, ꯔꯣꯝꯒꯤ ꯄꯣꯄ ꯑꯁꯤ ꯑꯦꯟꯇꯤꯀ꯭ꯔꯥꯏꯁ꯭ꯠ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯕ ꯑꯁꯤ ꯑꯣꯟꯊꯣꯛꯅꯕ ꯖꯦꯁꯨꯏꯠꯁꯤꯡꯅꯥ ꯁꯦꯝꯕ ꯃꯥꯏꯊꯣꯛꯄꯥ ꯑꯁꯤꯒꯤ ꯃꯆꯥ ꯑꯃꯅꯤ꯫ ꯃꯁꯤꯒꯤ ꯑꯔꯥꯟꯕ ꯏꯌꯦꯛ ꯑꯁꯤꯅ ꯄꯥꯛꯆꯥꯠꯄ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯥꯟꯇꯤꯖꯝꯗ ꯑꯩꯇꯄꯥ ꯊꯥꯖꯕ ꯑꯃ ꯄꯣꯠꯊꯣꯛꯏ, ꯃꯁꯤꯅ ꯃꯈꯣꯏꯕꯨ ꯑꯔꯥꯟꯕ ꯃꯑꯣꯡꯗ ꯑꯗꯨꯅ ꯍꯧꯖꯤꯛꯀꯤ ꯖ꯭ꯌꯨꯏꯁ ꯂꯩꯕꯥꯛ ꯏꯖ꯭ꯔꯥꯏꯜꯕꯨ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯁꯤꯝꯕꯣꯜ ꯑꯣꯏꯅ ꯌꯦꯡꯅꯕ ꯌꯥꯍꯜꯂꯤ꯫ ꯂꯤꯇꯔꯦꯜ ꯖꯦꯔꯨꯁꯂꯦꯝ ꯑꯁꯤ ꯀ꯭ꯔꯣꯁꯀꯤ ꯃꯇꯨꯡ ꯇꯥꯏꯕꯥꯛꯇꯒꯤ ꯉꯥꯛꯄꯗꯥ ꯏꯁ꯭ꯋꯔꯒꯤ ꯖꯦꯔꯨꯁꯂꯦꯝ ꯑꯣꯏꯕ ꯂꯣꯏꯔꯦ꯫
“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.
“ꞌUsi ko Sielusalema ku toe ꞌikai ko ha potu toputapu. ꞌOku ꞌi ai ꞌa e malaꞌia ꞌa e ꞌOtua koeꞌuhi ko hono fakafisi mo hono tutuki faka-Kalaisi ꞌo Kalaisi. ꞌOku nofo maʻu ki ai ha meꞌa ʻuliʻuli fakapoongi ʻo e halaia, pea ʻe ʻikai toe hoko ia ko ha potu toputapu ʻo taʻengata, kae ʻoua kuo fakamaʻa ia ʻe he ngaahi afi fakamaʻa ʻo e langi. ʻI he taimi ʻe fakamaʻa ai ʻa e māmani ni kuo malaʻia ʻi he angahala mei he meʻa kotoa pē ʻoku ʻuli ai ʻe he angahala, ʻe toe tuʻu ʻa Kalaisi ʻi he Moʻunga ʻo ʻOlive. ʻI he taimi ʻe tuʻu ai hono vaʻe ki ai, ʻe mafahi ia, pea hoko ko ha potu lafalafa lahi, kuo teuteuʻi maʻa e kolo ʻo e ʻOtua.” 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.
Akuwapo kwa tofauti iliyopo kati ya Yerusalemu halisi na Yerusalemu ya kiroho kutashughulikiwa tunapolizingatia unabii wa Kristo kuhusu mwisho wa dunia. Mara ya nne ambayo Danieli anaitambulisha “ya kila siku,” ni katika sura ya kumi na moja.
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.
Na mikono itasimama upande wake, nayo itatia unajisi patakatifu pa nguvu, nayo itaondoa sadaka ya kila siku, nao wataweka chukizo lile lifanyalo ukiwa. Danieli 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.
ئهم ئایهته کارهکانی ڕۆمای بێباوهڕ نیشان دهدات له دانانی پاپایهتی لهسهر تهختی زەوی له ساڵی 538دا. «بازووهکان» هێزی سهربازیی ڕۆمای بێباوهڕ نیشان دهدهن که له ساڵی 496دا، لهگهڵ کلۆڤیس، پاشای فرانکەکان، بۆ پشتگیری له پاپایهتی ههستا. دوای کلۆڤیس، پاشاکانی جیاوازی ئهورووپا بۆ دانانی پاپایهتی کاریان کرد، بهڵام ئایهتهکه چوار شت دیاری دهکات که پاشاکانی ئهورووپا (بازووهکان) بۆ پاپایهتی کردیانهوه، کاتێک به سەرپێچی ههڵگهڕان به هاوپهیمانیی کلیسا و دهوڵهت لهگهڵ داوێنپیسی سور.
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.
Papayîtî û arka wan girtin, bajarê Romayê “pîs kirin” an jî wêran kirin; ew bajar sembola hêzê ya hem Romaya pagan û hem jî Romaya papal bû. Pîskirinê ku di ayetê de tê gotin, di nav salan de gelek caran hate pêkanîn, çimkî bajarê Romayê di bin êrişên leşkerî yên berdewam de hate anîn. Ew padîşahên Ewropî (dest), her weha “rojane” jî radikirin. Peyva Îbranî ya ku di vê ayetê de wekî “radikirin” hatiye wergerandin, “rum” nîne, wek ku di beşa heştan de bû. Di vê ayetê de, peyva ku wekî “radikirin” hatiye wergerandin “sur” e, û wateya wê rakirin e. Destên padîşahên Ewropî dê di sala 508-an de berxwedana pagan a li dijî bilindbûna papayîtî rake. Paşê di sala 538-an de, ew dest dê papayîtî li ser textê erdê bi cih bikin. Piştre, di Meclîsa Orléansê de, di heman sala wisa de, papayîtî qanûnekê Yekşemê pêk anî.
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.
یەکشەممە وەک ڕۆژێکی پەرستش ئەوەیە کە خواهر وایت ناوی دەنێت «شەممەی» بەت، و بەتپەرستی پێناسەی تەواوی کتێبی پیرۆزە بۆ وشەی «قێزەون». لە ساڵی 538دا، بازووەکانی ڕۆمایی بەتپەرست ئەو قێزەونەیان دانا کە وێرانکاری دەهێنێت.
“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.
“Hemû yên ku dê roja Şemî ya pûtî bilind bikin û biperestin, roja ku Xwedê pîroz nekiriye, bi hemû hêza qabiliyetê xwe ya ku Xwedê daye wan—ya ku wan ji bo bikaranîna şaş xera kirine—alîkariya Îblîs û milyaketên wî dikin. Ji ber ku ji aliyê ruhê din ve hatine îlhamkirin, ruhê ku têgihiştina wan kor dike, nikarin bibînin ku bilindkirina Yekşemê bi tevahî damezrandina Dêra Katolîk e.” Selected Messages, pirtûka 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.
Ubuhanuzi n’amateka bishyigikira ikoreshwa twamaze kugaragaza kuri umurongo wa mirongo itatu n’umwe. Iyo tuvuga ko ubuhanuzi bushyigikira iri koreshwa, tuba twerekeza ku kuri yuko hari ubundi buhanuzi buvuga kuri aya mateka nyayo, tutarabuzana muri iki gihe. Inshuro ya gatanu kandi ya nyuma Daniyeli akoresha “ibya buri munsi,” iboneka 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.
Opo ku ngexesha elo umnikelo wemihla ngemihla uya kususwa, kusamiswe nesikizi esenza incithakalo, kuya kubakho imihla eliwaka, amakhulu amabini anamashumi alithoba. Unoyolo lowo ulindayo, aze afikelele kwimihla eliwaka, amakhulu amathathu anamashumi amathathu anesihlanu. Daniyeli 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.
Ubuhanuzi n’amateka bishimangira ko mu mwaka wa 508, kurwanya izamuka ry’ubupapa ahanini byarangiye, igihe iya nyuma mu mbogamizi eshatu z’akarere (Abagoti) yakurwagaho, nk’uko Daniyeli igice cya karindwi habigaragaza.
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.
ئەو شاخانەم لەبەرچاو گرت، و ئەوەتا، لە نێوانیاندا شاخێکی بچوکی دیکە سەری هەڵدا، کە لەبەردەمی ئەودا سێ شاخ لە شاخە یەکەمەکان بە ڕەگەوە دەرهێنرانەوە؛ و ئەوەتا، لەم شاخەدا چاو هەبوون وەک چاوی مرۆڤ، و دەمیەک کە قسەی گەورە دەکرد. دانیال ٧:٨.
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.
Nyanga zitatu zochotsedwazo zasonyezedwa pa miyala iwiri yopatulika; ndipo pamene cholepheretsa chachitatu mwa zopinga zitatu za m’dera chinathamangitsidwa kuchoka mu mzinda wa Roma, m’chaka cha 508, kukana kuwuka kwa mphamvu ya upapa kunachotsedwa. Kuyikidwako kotchulidwa m’vesi la khumi ndi limodzi kukuyimira zaka makumi atatu pakati pa 508 ndi 538. Kumazindikiritsa zaka makumi atatu zimene kukonzekera kukhazikitsa munthu wa uchimo m’kachisi wa Mulungu kunakwaniritsidwa.
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.
“Taken away”라는 말로 번역된 단어는 또한 “sur”인데, 그 뜻은 제거하다이다. 그리고 508년에 교황권의 부상에 대한 저항이 제거되었다(없어졌다). 그 날짜로부터 일천이백구십 년을 계산하면 1798년, 곧 교황권의 치명적인 상처에 이른다. 일천삼백삼십오 일은 첫 번째 실망과, 바로 1843년의 맨 끝에서 시작되는 지체의 때의 시작에 이르게 한다. 그 절은 1843년에 “이르는” 자들에게 복을 약속한다. “Cometh”라는 말의 뜻은 닿다이다. 1844년의 첫째 날은 첫 번째 실망을 표시하지만, 1843년의 마지막 날은 1844년의 첫 순간에 닿아 있다. 한 해의 마지막 날은 그 다음 해의 첫째 날에 닿는다. 그 날짜와 연관된 복은 역사와 예언에 의해 확증된다.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Katika makala inayofuata tutaendelea na uchunguzi wetu kuhusu umuhimu wa “sadaka ya daima” kama kweli ya msingi.
“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.
“Ujumbe wote uliotolewa kuanzia 1840–1844 unapaswa kufanywa wenye nguvu sasa, kwa maana wako watu wengi ambao wamepoteza mwelekeo wao. Ujumbe huo unapaswa kuwafikia makanisa yote.”
“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.
Kristo akati, ‘Meso enyu akaropafadzwa, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navarume vakarurama vakashuva kuona zvinhu zvamunoona, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.
“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.
“Ujumbe ulitolewa. Wala kusiwe na kuchelewa kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya kuhitimisha lazima itendwe. Kazi kubwa itatendwa kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.