John the Baptist was a connecting link prophet.
Yohana Umubatiza 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.
“Umuhanuzi Yohana yari uruhurirane rwahuzaga ibyiciro byombi by’igenamigambi. Nk’uhagarariye Imana, yahagaze agaragaza isano riri hagati y’amategeko n’abahanuzi n’igihe cy’igenamigambi cya Gikristo. Yari umucyo muto, wagombaga gukurikirwa n’umucyo uruta uwo. Ubwenge bwa Yohana bwamurikiwe na Mwuka Wera kugira ngo amurikire ubwoko bwe; ariko nta wundi mucyo wigeze urasira cyangwa uzigera urasa ku muntu wacumuye usobanutse neza nk’uwakomotse ku nyigisho no ku rugero bya Yesu. Kristo n’umurimo We byari byarasobanuwe gusa mu buryo buteruye nk’uko byagereranywaga n’ibitambo by’igicucu. Ndetse na Yohana ubwe ntiyari yarasobanukirwa mu buryo bwuzuye ubuzima bw’iteka, budapfa, bubonerwa mu Mukiza.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yesu na we yari umuhanuzi w’ihuriro.
“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 yayoboye inzira iva mu isi ijya mu ijuru. Ni we ugize ihuriro rihuza ayo mahanga yombi. Azanira umuntu urukundo no kwicisha bugufi by’Imana, kandi akazamura umuntu binyuze mu byo akwiriye kugira ngo ahure n’ubwiyunge bw’Imana. Kristo ni inzira, ukuri, n’ubugingo. Gukomeza gukurikira, intambwe ku yindi, mu mibabaro no buhoro, ugana imbere no hejuru, mu nzira y’ubutungane n’ubwera, ni umurimo ukomeye. Ariko Kristo yatanze ibihagije rwose kugira ngo atange imbaraga nshya n’imbaraga ziva ku Mana kuri buri ntambwe y’iterambere mu buzima bw’Imana. Ubu ni bwo bumenyi n’ubunararibonye amaboko akora mu biro bose bakeneye, kandi bagomba kugira, bitaba ibyo buri munsi bazana umugayo ku murimo wa 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:
Umurimo wa gihanuzi wa Yohana Umubatiza warimo guhuza igihe cy’imiyoborere y’iby’isi n’Ubuturo Bwera bwo mu ijuru. Amagambo ya mbere Yohana yavuze akimara kubona Yesu bwa mbere ni aya:
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.
Bukeye bwaho Yohana abona Yesu aza aho ari, aravuga ati: Dore Umwana 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.
Ariko nubwo Yohana yagombaga kugaragaza ihinduka riva kuri Isirayeli ya kera rijya kuri Isirayeli yo mu mwuka, gusobanukirwa kwe kuri iryo hinduka kwari kugufi.
“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 yaravuze, ahamya Yohana ati: “Ariko se mwagiye kureba iki? Umuhanuzi? Yee, ndababwira yuko ari we, ndetse ndetse aruta umuhanuzi.” Yohana ntiyari umuhanuzi gusa wo guhanura iby’igihe kizaza, ahubwo yari umwana w’isezerano, yuzujwe Umwuka Wera uhereye akivuka, kandi yari yaratoranyijwe n’Imana ngo asohoze umurimo wihariye nk’umuvugurura, ategura abantu kwakira Kristo. Umuhanuzi Yohana yari ihuriro rihuza ibihe byombi by’imigenzereze y’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.
Idini y’Abayahudi, bitewe no kuva ku Mana kwabo, yari igizwe ahanini n’imihango y’inyuma. Yohana yari umucyo muto, wagombaga gukurikirwa n’Umucyo uruta uwo. Yagombaga kunyeganyeza icyizere cy’abantu mu migenzo yabo, no kubibutsa ibyaha byabo, no kubayobora ku kwihana; kugira ngo babe biteguye guha agaciro umurimo wa Kristo. Imana yahaye Yohana ubutumwa binyuze mu guhumekerwa, imurikira uwo muhanuzi kugira ngo akureho imiziririzo n’umwijima mu mitima y’Abayahudi b’inyangamugayo, byari byarabagwiriyeho uko ibihe byagiye bisimburana bitewe n’inyigisho z’ibinyoma.
“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.
“Umwigishwa woroheje kurusha abandi wakurikiye Yesu, wabonye ibitangaza bye, kandi akumva inyigisho ze ziva ku Mana zo kwigisha, ndetse akumva amagambo ahumuriza yasohokaga mu kanwa ke, yari afite amahirwe aruta aya Yohana Umubatiza, kuko yari afite umucyo urushijeho gusobanuka. Nta wundi mucyo wigeze urasira, cyangwa uzigera urasira, ubwenge bw’umuntu w’umunyabyaha, wacumuye kandi waguye, keretse gusa uwatangwaga kandi ugitangwa binyuze muri We ari We mucyo w’isi. Kristo n’umurimo we byari byarasobanuwe gusa mu buryo butajimije binyuze mu bitambo by’igicucu. Ndetse na Yohana ubwe yatekerezaga ko ubwami bwa Kristo bwari kuzaba i Yerusalemu, kandi ko yari gushyiraho ubwami bw’isi, abaturage babwo bakaba abera.” Review and Herald, 8 Mata 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.
Intumwa Pawulo na we yari umuhanuzi w’ihuriro wagombaga kugaragaza imikoreshereze y’ubuhanuzi y’ihinduka nyakuri riva ku by’ukuri rigana ku by’umwuka. Yari asobanukiwe ko Yerusalemu yo ku mubiri itari ikiri Yerusalemu y’ubuhanuzi, kuko icyo gihe yari yahindukiye ikaba Yerusalemu yo mu ijuru.
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.
Kuko Hagari ni wo musozi Sinayi wo muri Arabiya, kandi ahwanye na Yerusalemu y’iki gihe, kuko iri mu bubata hamwe n’abana bayo. Ariko Yerusalemu yo hejuru irabohotse, kandi ni yo mubyeyi wacu twese. Abagalatiya 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.
Mu gice cya kabiri cy’igitabo cya 2 Abatesalonike, twagiye dusuzuma, Pawulo yagaragaje ko Roma ya gipagani yo ku mubiri ari yo mbaraga yabujije Roma ya gipapa yo mu bya mwuka kuzamuka ngo yicare ku ntebe y’ubwami kugeza mu mwaka wa 538. Muri icyo gice agaragaza ko “umuntu w’icyaha” wicaye mu rusengero rw’Imana, ari we “mwami” umwe Daniyeli yagaragaje mu gice cya cumi na kimwe, umurongo wa mirongo itatu n’itandatu. Igihamya cy’uko “umwami w’ikasikazi” uvugwa mu mirongo itandatu ya nyuma ya Daniyeli 11 ari ubupapa, cyabaye urufunguzo rwo gushyiraho urwego rw’ukuri rwakoreshejwe na Future for America, biturutse ku kwiyongera kw’ubumenyi mu 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.
Muri icyo gice nyine, Pawulo yagaragaje ko umurimo wa Roma ya gipagani wo kubuza ubupapa kuzamuka wari gukomeza kugeza igihe Roma ya gipagani izakurwaho; bityo agaragaza ko “igitambo gihoraho” kivugwa mu gitabo cya Daniyeli cyari Roma ya gipagani. Ukwo kuri kwabaye urufunguzo nyakuri rwo gushinga urwego rw’ukuri rwavuyemo ukwiyongera k’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 mateka ya William Miller, ubutumwa bwamamajwe igihe impinduka yo kuva mu rugendo rwa Filadelufiya ijya mu rugendo rwa Lawodikiya yagombaga kuba. Mu mateka ya Future for America, impinduka yo kuva mu rugendo rwa Lawodikiya ijya mu rugendo rwa Filadelufiya ubu ni bwo iri kuba.
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.
Ukuri Pawulo yagaragaje mu 2 Abatesalonike, kwerekana ihinduka riva kuri Roma ya gipagani y’ukuri rikajya kuri Roma ya gipapa yo mu buryo bw’umwuka, kwabaye urufatiro rw’imyumvire ya giporofeti ya Miller. Yohana Umubatiza na Pawulo bombi bahagurukijwe kugira ngo basobanure ihinduka riva ku by’ukuri rijya ku by’umwuka. William Miller yagereranywaga na Yohana Umubatiza, kandi mu murimo we byari ngombwa ko amenya isano n’ihinduka hagati ya Roma ya gipagani na Roma ya gipapa, iryo hinduka Yohana yahagurukirijwe kurigaragaza.
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 gitabo cya Daniyeli harimo ahantu hatanu havuga iby’“igitambo gihoraho,” kandi buri gihe bibanziriza ikimenyetso cy’ububasha bwa papa. Mu rwego rw’ihinduka ry’ubuhanuzi turimo gusuzuma, izo ngingo zose uko ari eshanu zikubiyemo ihinduka riva kuri Roma nyakuri rijya kuri Roma ya mwuka. “Igitambo gihoraho” mu gitabo cya Daniyeli ni ukuri kumwe mu kwagereranyijwe ku bisate bibiri bya Habakuki, bityo rero ni ukuri shingiro kwagombaga kurwanirirwa; ukuri kwari kuzaza gutwikirwa n’imitako n’ibiceri by’ibihimbano kandi by’impimbano. Si impanuka ko buri kuri kwagereranyijwe kuri ayo mbonerahamwe yombi yera gafite ibyemezo bitaziguye kandi bihumetswe mu nyandiko za Ellen White. Kwanga ukuri kwose k’ishingiro (harimo n’“igitambo gihoraho”), ni uguhita icyarimwe wanga ubutware bw’Umwuka w’Ubuhanuzi.
“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.
“Hanyuma mbona, ku byerekeye ‘Iby’ Iminsi yose,’ yuko ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’abantu, kandi ko ritari iryo mu mwandiko; kandi ko Uwiteka yahaye igitekerezo gikwiye cyabyo abatanze iryo tangazo ry’isaha y’urubanza. Igihe ubumwe bwari bugihari, mbere ya 1844, hafi ya bose bari bahuje ku gitekerezo gikwiye cy’‘Iby’ Iminsi yose;’ ariko kuva mu 1844, muri urwo rujijo, hafashwe ibindi bitekerezo, maze hakurikiraho umwijima n’urujijo.” Review and Herald, 1 Ugushyingo 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.
Abo “bamamaje induru y’isaha y’urubanza,” basobanukiwe ko “ibya buri munsi” ari ikimenyetso cy’ubupagani, kandi/cyangwa Roma y’abapagani. Uko gusobanukirwa kwabo kwari gukubiyemo n’ukuri kw’uko basobanukiwe ko ijambo “igitambo” ritari iry’aho muri uwo murongo wo muri Daniyeli, aho ryari ryarongewemo n’abahinduzi (kubw’ubwenge bwa kimuntu) ba Bibiliya ya King James. Uko gusobanukirwa kw’abapayoniya kwanabaga gukubiyemo ko “ibya buri munsi” buri gihe byagaragazwaga bifitanye isano n’ikimwe mu bimenyetso bibiri by’ububasha bwa gipapa, kandi ko ubupagani (“ibya buri munsi”) buri gihe bwabanzirizaga ikimenyetso cya gipapa. Buri gihe byamenyekanishwaga hakurikijwe urukurikirane byinjiyemo mu mateka y’ubuhanuzi. Ibitabo bya Daniyeli n’Ibyahishuwe ntibijya na rimwe bitandukira kuri urwo rukurikirane rw’amateka rw’uko ubupagani bubanziriza ubupapa, kandi igihe igitabo cy’Ibyahishuwe kigaragaza ububasha bwa gatatu buteza kurimbuka, ari bwo umuhanuzi w’ibinyoma, urwo rukurikirane buri gihe rurakurikizwa.
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).
Hatari ikomeye yavuka mu kumenya ubuhanuzi bwa Kristo ku by’isenywa rya Yerusalemu buboneka mu Mavanjiri yose usibye iya Yohana, iyo hatabaho inyigisho ya Pawulo ivuga ko ibintu by’ubuhanuzi bifatika byahindukiye iby’umwuka mu gihe cy’umusaraba. Ibimenyetso bibiri by’ubupapa bifitanye isano na “igitambo gihoraho” mu gitabo cya Daniyeli ni ikizira cy’ubutayu n’igicumuro cy’ubutayu. Ibyo bimenyetso byombi bigereranya ikimenyetso cya ya nyamaswa (ikizira) n’ishusho ya ya nyamaswa (igicumuro).
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.
Igicumuro gituma ubupapa bubasha kwica abo bubona ko ari abahakanyi ni ihuriro ry’itorero na leta, kandi iryo torero rikaba ari ryo rigenzura uwo mubano. Bityo rero, Daniyeli agaragaza ihuriro ry’itorero na leta, ari ryo shusho y’inyamaswa y’ubupapa, nk’igicumuro cy’ubutayu. Bibiliya yerekana gusenga ibigirwamana ko ari ikizira, kandi gusenga ibigirwamana kose kuranga ububasha bw’ubupapa kugereranywa n’isabato yacyo y’ikigirwamana, iyo Yohana yita ikimenyetso cy’inyamaswa, na Daniyeli akayita ikizira giteza ubutayu.
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.
Maze muri imwe muri zo haturukamo ihembe rito, rikomeza gukura cyane, ryerekeza mu majyepfo, no mu burasirazuba, no mu gihugu cyiza. Nuko rikura cyane, kugeza no ku ngabo zo mu ijuru; rigusha hasi bamwe bo muri izo ngabo no mu nyenyeri, rirazikandagira. Koko rero, ryishyira hejuru kugeza no ku Mukuru w’ingabo, kandi igitambo cya buri munsi kimuvanwaho, ahantu h’aheranda he harasenywa. Kandi ingabo zihawe ryo kurwanya igitambo cya buri munsi bitewe no gukiranirwa; maze rijugunya ukuri hasi; rirakora, riragubwa neza. Daniyeli 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.
Ayo mirongo tuzayisobanura birambuye kurushaho mu yindi nyandiko, ariko ku murongo wa cumi n’umwe, imbaraga yishyize hejuru irwanya Kristo yari Roma ya gipagani, ubwo bageragezaga kumwica akivuka hanyuma amaherezo bakabikora ku musaraba. Uwo murongo uvuga ko “na yo” (Roma ya gipagani), “yakuriyeho ibitambo bya buri munsi.” Ijambo ry’Igiheburayo ryahinduwemo “yakuriyeho” ni “rum,” kandi risobanura “kuzamura no gukuza.” Roma ya gipagani yazamuraga kandi ikakuza idini rya gipagani, kandi ni koko ibyo ni byo yakoze mu mateka. Ni yo mpamvu yitwa Roma ya gipagani.
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.
Umurongo ukurikiraho ugaragaza ko Roma ya gipapa yahawe “ingabo” (ububasha bwa gisirikare), zari zirwanya, cyangwa zari kuzanesha, “igitambo cya buri munsi” (ubupagani). Ibi na byo ni ukuri kwo mu mateka, kuko ububasha bwa gisirikare bwakoreshejwe n’ubupapa (nubwo butigeze bugira ingabo zabwo bwite), kugira ngo buneshe inkomyi yari yashyizwe ku izamuka ryabwo rigana ku butegetsi. Uwo mbaraga yakomokaga kuri Roma ya gipagani. Ububasha bwa gisirikare bwakoresheje bwahawe bwo binyuze mu “gucumura,” kuko igicumuro cyabwemereye gutegeka ingabo z’abami babushyize ku ngoma mu mwaka wa 538, cyari igicumuro cyo guhuza itorero na leta. Mbere na mbere, Roma ya gipagani ni yo ivugwa mu murongo wa cumi n’umwe, imenyesha umwigishwa ko Roma ya gipagani yari kuzahagurukira kurwanya Kristo, kandi ko yari kuzakomeza idini ry’ubupagani.
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.
Umurongo ukurikiyeho usobanura igicumuro cy’ihuriro ry’itorero na leta ryatumye ubupapa bushobora kunesha no kuvanaho ikibangamira Roma ya gipagani yari yarabukoresheje kuburwanya. Amateka ashyigikira ishyirwa mu bikorwa ry’iyo mirongo yombi. “Igitambo gihoraho” gishushanya yaba Roma ya gipagani, imbaraga zahagaze zirwanya Kristo, cyangwa idini ry’ubupagani ryashyizwe hejuru na Roma ya gipagani. Hanyuma ikimenyetso cy’“igitambo gihoraho” kigakurikirwa n’ubupapa, kuko kigaragaza igicumuro cy’ihuriro ry’itorero na leta ari cyo giha ubupapa ingabo zo gukora umurimo wabwo wanduye. Imikoreshereze ya gatatu Danieli akoresha “igitambo gihoraho,” ni ikibazo gitanga igisubizo, kikaba ari cyo nkingi nyamukuru y’Abadiventisiti.
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.
Nuko numva umweranda umwe avugana, maze undi mweranda abaza wa mweranda wavugaga ati: “Iryo yerekwa ryerekeye igitambo gihoraho n’igicumuro gitera kurimbuka, no gutuma ubuturo bwera n’ingabo bihinduka ibyo gukandagirirwa, rizamara igihe kingana iki?” Daniyeli 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.”
Muri uyu murongo, harabazwa igihe iyerekwa rizamara, bityo hakaba hasabwa igisubizo kigaragaza igihe kirekire rimara, atari ingingo y’igihe runaka. Ikibazo si ku itariki iyerekwa rizasohorerwaho, ahubwo ni igihe iyerekwa rimara. Uyu murongo ntubaza uti “Rizaba ryari?”, ahubwo ubaza uti “Rizamara igihe kingana iki?” Iyerekwa ryerekeye ubushobozi busenya bw’ubupagani, bugaragajwe nk’“ibya buri munsi,” ndetse n’ubupapa nk’uko bugaragazwa no kwica amategeko kw’ubupapa kurangira iyo bukoranye ubusambanyi n’abami b’isi. Izo mbaraga zombi zisenya, ni ukuvuga ubupagani bukurikiwe n’ubupapa, zagombaga gukandagira ahera n’ingabo mu gihe cy’“ibihe birindwi.”
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 iby’ingenzi kumenya ko kuribatira ahera nyakuri, byatangiye mu gihe cya Babuloni kandi bikomeza kugeza i Yerusalemu isenywe n’i Roma y’abapagani mu mwaka wa 70 nyuma ya Kristo, byakozwe n’ububasha bw’abapagani kuva mu ntangiriro y’ayo mateka kugeza ku iherezo ryayo. Bityo rero, ni ubupagani nyakuri bwinshi bwakandagiye ahera nyakuri n’ingabo nyakuri (ubwoko bw’Imana). Ariko ni Roma yo mu by’umwuka yakandagiye Yerusalemu yo mu by’umwuka na Isirayeli yo mu by’umwuka.
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.
Ariko urugo rw’inyuma rw’urusengero urureke, kandi nturupime; kuko rwahawe abanyamahanga, kandi bazasiribanga umurwa wera amezi mirongo ine n’abiri. Kandi nzaha abahamya banjye babiri imbaraga, kandi bazahanura iminsi igihumbi na magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 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 Umubatiza yari umuhanuzi w’ihuza wagaragaje ihinduka ry’ibihe by’imitegekere y’Imana, riva ahera ho ku isi rijya mu h’ijuru, atazi byuzuye ubusendere bw’umurimo we. Pawulo yari umuhanuzi w’ihuza wagaragaje ihinduka ry’ibihe by’imitegekere y’Imana, riva kuri Isirayeli nyakuri (nyir’ingabo) rijya kuri Isirayeli y’umwuka. Yerusalemu yaribatiweho ibirenge amezi mirongo ine n’abiri yari Yerusalemu y’umwuka.
“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.
“Ibihe bivuzwe hano—amezi mirongo ine n’abiri,” n’“iminsi igihumbi na magana abiri na mirongo itandatu”—ni bimwe, kandi byose bishushanya igihe itorero rya Kristo ryagombaga kubabarizwamo n’i Roma. Imyaka 1260 y’ubutegetsi bw’ikirenga bwa papa yatangiye mu wa 538 Nyuma ya Kristo, bityo ikaba yari kurangira mu wa 1798. Muri icyo gihe ingabo y’Abafaransa yinjiye i Roma maze ifata papa mpiri, maze apfira mu buhungiro. Nubwo bidatinze haje gutorwa undi papa, ubutegetsi bw’inzego za papa ntibwongeye na rimwe kuva icyo gihe gukoresha ububasha bwari bwarigeze kubaho mbere.” 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.
Pawulo yagaragaje ko mu ihinduka ryabaye mu mateka y’umusaraba, Yerusalemu yo mu buryo bw’umwuka “iri hejuru” yabaye umujyi Imana yahisemo gushyiramo izina ryayo, kandi Yerusalemu nyakuri irekera aho kuba Yerusalemu y’ubuhanuzi bwa Bibiliya.
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.
Kuko uyu Agar ni wo musozi Sinayi wo muri Arabiya, kandi ahuye na Yerusalemu y’ubu, kuko ari mu bubata hamwe n’abana bayo. Ariko Yerusalemu yo hejuru irabohotse; ni yo mubyeyi wa twese. Abagalatiya 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.
Uku kuri kuri ngombwa cyane ko gusobanukirwa neza, kandi gukoresha Yerusalemu isanzwe mu buryo butari bwo nk’ikimenyetso cy’ubuhanuzi bwa Bibiliya ni kimwe mu bigize ubuyobe bwahimbwe n’Abayezuwiti kugira ngo bahungabanye ukuri ko papa w’i Roma ari we antikristo. Iyo nyigisho y’ibinyoma ituma mu Baporotesitanti bayobye havuka imyizerere ibemerera kwerekeza ku ishyanga ry’Abayahudi rya Isirayeli y’iki gihe nk’ikimenyetso cy’ubuhanuzi mu buryo butari bwo. Yerusalemu isanzwe yahagaritse kuba Yerusalemu y’Imana mu gihe cy’umusaraba.
“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.
“Umujyi wa Yerusalemu ntukiri ahantu hera. Umuvumo w’Imana uri kuri wo kubera kwanga no kubambwa kwa Kristo. Ikizinga cyijimye cy’umwenda kirawurambitseho, kandi ntuzongera kuba ahantu hera kugeza ubwo uzaba wejejwe n’imiriro yo mu ijuru itunganya. Mu gihe isi yavumwe n’icyaha izaba yejejweho ikizinga cyose cy’icyaha, Kristo azongera ahagarare ku Musozi wa Elayoni. Ibirenge Bye nibirambika kuri wo, uzasaduka mo kabiri, maze ube ikibaya kinini, cyateguriwe umujyi w’Imana.” 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.
Ukamaro wo gutandukanya Yerusalemu nyakuri n’iy’umwuka uzasuzumwa uko tuzaba twitegereza ubuhanuzi bwa Kristo bwerekeye imperuka y’isi. Inshuro ya kane Daniyeli agaragaza “igitambo gihoraho,” iri mu gice cya cumi na kimwe.
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.
Kandi amaboko azahagarara ku ruhande rwe, kandi azanduza ubuturo bwera bw’imbaraga, kandi azakuraho igitambo gihoraho cya buri munsi, kandi bazashyiraho ikizira cy’ubuhenebere. 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.
Uyu murongo uragaragaza umurimo wa Roma y’abapagani mu kwimika ubupapa ku ntebe y’ubutegetsi bw’isi mu mwaka wa 538. “Amaboko” agereranya imbaraga za gisirikare za Roma y’abapagani zashyigikiye ubupapa, guhera kuri Clovis, umwami w’Abafuranki, mu mwaka wa 496. Abami batandukanye bo mu Burayi bakoze umurimo wo kwimika ubupapa bakurikira Clovis, ariko uyu murongo urerekana ibintu bine abami b’i Burayi (amaboko) bakoreye ubupapa, bamaze kurenga ku mategeko binjiye mu ihuriro ry’itorero na leta n’indaya y’i Tiro.
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.
Bamaze guhagurukira ubupapa, “bahumanyije” cyangwa barasenya umujyi wa Roma, wari ikimenyetso cy’imbaraga za Roma ya gipagani na Roma y’ubupapa byombi. Uku guhumanywa kuvugwa muri uwo murongo kwakozwe incuro nyinshi mu myaka yakurikiyeho, ubwo umujyi wa Roma wagabwagaho ibitero bya gisirikare bidacogora. Abo bami b’i Burayi (izo ntwaro), na bo kandi “bazakuraho igitambo gihoraho.” Ijambo ry’Igiheburayo ryahinduwemo “gukuraho” muri uyu murongo si “rum,” nk’uko byari bimeze mu gice cya munani. Muri uyu murongo, ijambo ryahinduwemo “gukuraho” ni “sur,” kandi risobanura kuvanaho. Intwaro z’abo bami b’i Burayi zavanyeho ukurwanya kwa gipagani kuzamuka kw’ubupapa mu mwaka wa 508. Hanyuma mu mwaka wa 538, izo ntwaro zashyize ubupapa ku ntebe y’ubwami bw’isi. Hanyuma mu Nama y’i Orléans, muri uwo mwaka nyirizina, ubupapa bushyiraho itegeko ry’icyumweru.
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.
Kuha ku cyumweru nk’umunsi wo kuramya ni byo Mushiki wa White yita Isabato y’“ikigirwamana,” kandi gusenga ibigirwamana ni byo bisobanuro bya Bibiliya bisobanutse neza rwose by’ijambo “ikizira.” Mu mwaka wa 538, amaboko ya Roma ya gipagani yashyizeho ikizira giteza umusaka.
“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.
“Abazashyira hejuru kandi bagasenga Isabato y’igishushanyo, umunsi Imana itahaye umugisha, bafasha Satani n’abamarayika be bakoresheje imbaraga zose z’ubushobozi bahawe n’Imana, ariko bahinduye bakabukoresha nabi. Bahumekewe n’undi mwuka, uhuma ubwenge bwabo bwo gutandukanya ibintu, ntibashobora kubona ko gushyira ku rwego rwo hejuru ku Cyumweru ari gahunda yashyizweho rwose na Kiliziya Gatolika.” Selected Messages, book 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 uko tumaze kugaragaza ko umurongo wa mirongo itatu n’umwe ukoreshwa. Iyo tuvuze ko ubuhanuzi bushyigikira ubwo buryo bwo kuwukoresha, tuba dushaka kuvuga ko hari ubundi buhanuzi buvuga kuri ibyo bintu bimwe, tutiriwe tubizanira mu biganiro muri iki gihe. Inshuro ya gatanu kandi ya nyuma Daniyeli akoresha imvugo “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.
Kandi uhereye igihe igitambo gihoraho kizavanwaho, maze hagashyirwaho ikizira giteza umusaka, hazabaho iminsi igihumbi na magana abiri na mirongo cyenda. Hahirwa utegereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. 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 bihamya ko mu mwaka wa 508, uguhangana no kuzamuka kw’ubupapa kwarangiye mu by’ukuri, ubwo iya nyuma mu mbogamizi eshatu z’akarere (Abagoti), yacirwagaho nk’uko Daniyeli igice cya karindwi kibigaragaza.
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.
Nitegereje ayo mahembe, maze dore, hagati yayo haza irindi hembe rito; imbere yaryo amahembe atatu mu ya mbere yararanduwe. Kandi dore, muri iri hembe harimo amaso asa n’amaso y’umuntu, n’akanwa kavuga ibintu bikomeye. Daniyeli 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.
Ahembe eshatu yakuweho yagereranyijwe ku bisate bibiri byera, kandi igihe iya gatatu muri izo nzitizi eshatu z’akarere yirukanwaga mu murwa wa Roma, mu mwaka wa 508, ukurwanya ukuzamuka kw’ububasha bwa papa kwakuweho. Gushyirwaho kuvugwa mu murongo wa cumi n’umwe kugereranya imyaka mirongo itatu iri hagati ya 508 na 538. Kugaragaza imyaka mirongo itatu aho gutegura gushinga umuntu w’icyaha mu rusengero rw’Imana kwarangiye.
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.
Ijambo ryahinduwemo ngo “gukurwaho” ni na “sur,” risobanura gukuraho; kandi mu wa 508, ukurwanya ukuzamuka kw’ubupapa kwarakuwemo (kwakuweho). Uhereye kuri iyo tariki, imyaka igihumbi na magana abiri na mirongo cyenda igugeza kuri 1798, no ku gikomere cyica cy’ubupapa. Iminsi igihumbi na magana atatu na mirongo itatu n’itanu ikugeza ku gucika intege kwa mbere, no ku itangira ry’igihe cyo gutinda ku iherezo nyaryo ry’umwaka wa 1843. Uwo murongo usezeranya umugisha abazagera mu wa 1843. Ijambo “azagera” risobanura gukora ku kintu. Umunsi wa mbere wa 1844 uranga gucika intege kwa mbere, ariko umunsi wa nyuma wa 1843 ukora ku kanya ka mbere ka 1844. Umunsi wa nyuma w’umwaka ukora ku munsi wa mbere w’umwaka ukurikira. Umugisha ujyanye n’iyo tariki ushimangirwa n’amateka n’ubuhanuzi.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Tuzakomeza mu nyandiko itaha gusuzuma ubusobanuro bwa “ibya buri gihe” nk’ukuri shingiro.
“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.
“Ubutumwa bwose bwatanzwe kuva mu 1840 kugeza mu 1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera mu matorero yose.
“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 yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mubona, ariko ntibabibona; no kumva ibyo mwumva, ariko ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 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.
“Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kongera gusubiramo ubwo butumwa, kuko ibimenyetso by’ibihe birimo bisohozwa; umurimo wo kurangiza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Bidatinze ubutumwa buzahabwa nk’uko Imana yabitegetse, kandi buzabyimba bukavamo induru irenga. Hanyuma Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.