John the Baptist was a connecting link prophet.
Yohana Mbatizaji alikuwa nabii aliyekuwa 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.
"Nabii Yohana alikuwa kiungo kiunganishi kati ya vipindi viwili. Kama mwakilishi wa Mungu alijitokeza kuonyesha jinsi sheria na manabii vinavyohusiana na kipindi cha Kikristo. Alikuwa nuru ndogo, ambayo ilipaswa kufuatwa na nuru iliyo kuu zaidi. Akili ya Yohana iliangaziwa na Roho Mtakatifu, ili apate kumwangazia watu wake; lakini hakuna nuru nyingine iliyowahi kung'aa wala itakayowahi kung'aa kwa uwazi hivyo juu ya mwanadamu aliyeanguka kama ile iliyotoka katika mafundisho na mfano wa Yesu. Kristo na utume wake walikuwa wameeleweka kwa namna hafifu tu, kama walivyodhihirishwa kwa mfano katika dhabihu za kivuli. Hata Yohana hakuwa ameelewa kikamilifu uzima ujao, usio na kufa kupitia Mwokozi." The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yesu pia alikuwa nabii kiunganishi.
“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 amefungua njia kutoka duniani hadi mbinguni. Yeye ndiye kiungo kinachounganisha dunia hizi mbili. Analetea mwanadamu upendo na kujishusha kwa Mungu, na humwinua mwanadamu kupitia stahili Zake ili akutane na upatanisho wa Mungu. Kristo ndiye njia, kweli, na uzima. Ni kazi ngumu kuendelea kufuata, hatua kwa hatua, kwa taabu na polepole, kusonga mbele na kupanda juu, katika njia ya usafi na utakatifu. Lakini Kristo ameweka mpango wa kutosha wa kuwapa nguvu mpya na nguvu za kimungu katika kila hatua ya mbele ya maisha ya kimungu. Haya ndiyo maarifa na uzoefu wanaohitaji wafanyakazi wote ofisini, na ni lazima wawe nao, la sivyo huleta lawama kila siku juu ya kazi ya Kristo. Ushuhuda, juzuu ya 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:
Kazi ya kinabii ya Yohana Mbatizaji ilijumuisha kuunganisha utaratibu wa kidunia na patakatifu pa mbinguni. Maneno ya kwanza ambayo Yohana alisema alipomwona Yesu kwa mara ya kwanza yalikuwa:
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.
Kesho yake Yohana alimwona Yesu akimjia, akasema, Tazama, Mwanakondoo wa Mungu, aichukuaye dhambi ya ulimwengu. 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.
Lakini hata ingawa Yohana alikusudiwa kubainisha mpito kutoka Israeli ya kale hadi Israeli ya kiroho, uelewa wake wa mpito huo ulikuwa mdogo.
“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.
Akasema Kristo, akimtetea Yohana, ‘Lakini mlitoka kwenda kuona nini? Nabii? Naam, nawaambia, na zaidi ya nabii.’ Si kwamba Yohana alikuwa nabii wa kutabiri mambo yajayo tu, bali alikuwa mtoto wa ahadi, akajazwa Roho Mtakatifu tangu kuzaliwa kwake, na akateuliwa na Mungu kutekeleza kazi maalum kama mrekebishaji, ya kuwaandaa watu kwa kumpokea Kristo. Nabii Yohana alikuwa kiunganishi kati ya vipindi viwili.
“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 kugeuka kwao mbali na Mungu, ilijikita zaidi katika taratibu na sherehe za kidini. Yohana alikuwa nuru ndogo, ambayo ingefuatwa na nuru iliyo kuu zaidi. Alipaswa kutikisa imani ya watu katika mapokeo yao, kuwakumbusha dhambi zao, na kuwaongoza kutubu; ili waandaliwe kuthamini kazi ya Kristo. Mungu alimfunulia Yohana kwa uvuvio, akimpa nuru nabii ili aondoe ushirikina na giza kutoka katika akili za Wayahudi waaminifu, ambavyo, kupitia mafundisho ya uongo kwa vizazi vingi, vilikuwa vimejikusanya 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.
"Mwanafunzi mdogo kabisa aliyemfuata Yesu, aliyeshuhudia miujiza yake, na aliye sikiliza mafundisho yake ya kiungu, na aliye sikia maneno ya faraja yaliyotoka midomoni mwake, alikuwa na fursa kubwa zaidi kuliko Yohana Mbatizaji, kwa kuwa alikuwa na nuru iliyo wazi zaidi. Hakuna nuru nyingine iliyowahi kuangaza, wala haitawahi kuangaza, juu ya akili ya mwanadamu mwenye dhambi aliyeanguka, isipokuwa ile iliyoletwa na inayoletwa kupitia Yeye aliye nuru ya ulimwengu. Kristo na utume wake walikuwa wameeleweka kwa namna isiyo wazi tu kupitia dhabihu za kivuli. Hata Yohana alidhani kwamba utawala wa Kristo ungekuwa katika Yerusalemu, na kwamba angeanzisha ufalme wa kidunia, ambao raia wake wangekuwa watakatifu." Review and Herald, Aprili 8, 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.
Mtume Paulo pia alikuwa nabii kiunganishi aliyepaswa kubainisha matumizi ya kinabii ya mabadiliko kutoka kwa halisi hadi kwa kiroho. Alielewa kwamba Yerusalemu halisi haikuwa tena Yerusalemu ya unabii, kwa kuwa wakati huo ilikuwa imebadilika na kuwa Yerusalemu wa mbinguni.
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.
Kwa maana Agar ni mlima Sinai ulioko Arabia, naye analingana na Yerusalemu ya sasa, ambayo iko utumwani pamoja na watoto wake. Bali Yerusalemu iliyo juu ni huru, ambayo ni mama yetu sote. Wagalatia 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.
Katika sura ya pili ya 2 Wathesalonike, ambayo tumekuwa tukiizingatia, Paulo alibainisha kwamba Roma ya kipagani halisi ilikuwa nguvu iliyozuia Roma ya kipapa ya kiroho kupanda kwenye kiti cha enzi hadi mwaka 538. Katika sura hiyo anabainisha kwamba "mtu wa dhambi" anayeketi katika hekalu la Mungu alikuwa ndiye "mfalme" yuleyule ambaye Danieli alimtambua katika sura ya kumi na moja, aya ya thelathini na sita. Ushahidi kwamba "mfalme wa kaskazini" katika aya sita za mwisho za Danieli sura ya kumi na moja ni upapa ukawa ufunguo wa kuanzisha muundo wa ukweli uliotumiwa na Future for America kuanzia ongezeko la maarifa la 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.
Katika sura hiyo hiyo, Paulo alitambua kazi ya Roma ya kipagani ya kuzuia kuibuka kwa Upapa, hadi wakati ambapo Roma ya kipagani ingeondolewa, na hivyo akabainisha kwamba “kile cha kila siku” katika kitabu cha Danieli kilikuwa Roma ya kipagani. Ukweli huo ukawa ufunguo wenyewe wa kuanzisha mfumo wa ukweli uliosababisha ongezeko la maarifa mwaka 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.
Katika historia ya William Miller, ujumbe ulitangazwa wakati mpito kutoka harakati ya Filadelfia kwenda harakati ya Laodikia ulipaswa kufanyika. Katika historia ya Future for America, mpito kutoka harakati ya Laodikia kwenda harakati ya Filadelfia sasa 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.
Ukweli ambao Paulo aliweka wazi katika 2 Wathesalonike, uliotambua mpito kutoka Rumi ya kipagani halisi hadi Rumi ya kipapa ya kiroho, ukawa mfumo wa uelewa wa kinabii wa Miller. Yohana Mbatizaji na Paulo wote wawili waliinuliwa ili kufafanua mpito kutoka kwa maana halisi hadi ile ya kiroho. William Miller alikuwa kwa mfano wa Yohana Mbatizaji, na katika kazi yake ilikuwa muhimu atambue uhusiano na mpito kati ya Rumi ya kipagani na Rumi ya kipapa, ule mpito ambao Yohana aliinuliwa kuutambulisha.
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.
Kuna marejeo matano ya "kile cha kila siku" katika kitabu cha Danieli, na mara zote yanatangulia ishara ya mamlaka ya kipapa. Katika muktadha wa mpito wa kinabii tunaouzingatia, marejeo yote matano yanajumuisha mpito kutoka Roma halisi hadi Roma ya kiroho. "Kile cha kila siku" katika kitabu cha Danieli ni mojawapo ya kweli zilizowakilishwa juu ya meza mbili za Habakuki, na kwa hiyo ni kweli ya msingi ambayo ilipaswa kutetezwa; kweli ambayo hatimaye ingefunikwa kwa vito na sarafu za uongo na za bandia. Si kwa bahati tu kwamba kila kweli iliyowakilishwa juu ya chati hizo mbili takatifu ina uungaji mkono wa moja kwa moja uliovuviwa katika maandiko ya Ellen White. Kukataa yoyote ya kweli za msingi (ikiwemo "kile cha kila siku") ni kukataa kwa wakati huohuo mamlaka ya Roho ya Unabii.
“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.
Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 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.
Wale waliotoa "kilio cha saa ya hukumu" walielewa "kile cha kila siku" kuwa ishara ya upagani, na/au Roma ya kipagani. Uelewa wao ulihusisha pia ukweli kwamba walitambua kuwa neno "sadaka" halikustahili kuwepo katika kifungu cha Danieli, ambako lilikuwa limeongezwa na watafsiri (kwa hekima ya kibinadamu) wa Biblia ya King James. Uelewa wa watangulizi pia ulihusisha kwamba "kile cha kila siku" siku zote kiliwasilishwa kikiwa kimeunganishwa na mojawapo ya alama mbili za mamlaka ya kipapa, na kwamba upagani ("kile cha kila siku") daima ulitangulia ishara ya kipapa. Daima walitambuliwa kwa mlolongo uleule ambao waliingia katika historia ya unabii. Vitabu vya Danieli na Ufunuo kamwe havikengeuki kutoka kwa mlolongo wa kihistoria wa upagani kutangulia upapa, na wakati kitabu cha Ufunuo kinapotambulisha nguvu ya tatu ya uharibifu ya nabii wa uongo, mlolongo huo hudumishwa daima.
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).
Bila mafundisho ya Paulo kwamba mambo halisi ya unabii yalibadilishwa kuwa ya kiroho katika kipindi cha msalaba, hutokea mkanganyiko kuhusu utabiri wa Kristo wa kuharibiwa kwa Yerusalemu unaopatikana katika Injili zote isipokuwa Yohana. Simbo mbili za Upapa zinazohusishwa na "ile ya kila siku" katika kitabu cha Danieli ni chukizo la uharibifu na maasi ya uharibifu. Simbo hizo mbili zinawakilisha alama ya mnyama (chukizo) na picha ya mnyama (maasi).
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.
Maasi yanayoruhusu upapa kuwaua wale ambao upapa huwaona kuwa wazushi ni muungano wa kanisa na serikali, huku kanisa likidhibiti uhusiano huo. Hivyo, Danieli anaonyesha muungano wa kanisa na serikali ambao ndio sura ya mnyama wa kipapa, kama maasi ya uharibifu. Biblia inatambua ibada ya sanamu kuwa chukizo, na ibada yote ya sanamu ya mamlaka ya kipapa inawakilishwa na sabato yake ya sanamu, ambayo kwa Yohana ni alama ya mnyama, na kwa Danieli ni chukizo lifanyalo ukiwa.
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 moja yao ikatoka pembe ndogo, iliyokua sana mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya uzuri. Nayo ikakua hata kufikia jeshi la mbinguni; ikashusha baadhi ya askari wa mbinguni na nyota mpaka ardhini, na ikakanyaga juu yao. Naam, alijitukuza hata juu ya mkuu wa jeshi, na kwa sababu yake dhabihu ya kila siku ikaondolewa, na mahali patakatifu pake pakatupwa chini. Tena akapewa jeshi dhidi ya dhabihu ya kila siku kwa sababu ya maasi, naye akaitupa kweli chini; akatenda, na akafanikiwa. 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.
Tutashughulikia mistari hii kwa undani zaidi katika makala nyingine, lakini katika mstari wa kumi na moja, nguvu iliyojitukuza dhidi ya Kristo ilikuwa Roma ya kipagani, ambayo ilijaribu kumuua wakati wa kuzaliwa kwake na mwishowe ikafanya hivyo msalabani. Mstari huo unasema kwamba “kwa yeye” (Roma ya kipagani), “kile cha kila siku kiliondolewa.” Neno la Kiebrania linalotafsiriwa kama “kuondolewa” ni “rum,” nalo linamaanisha “kuinua na kutukuza.” Roma ya kipagani ingeinua na kuitukuza dini ya upagani, na kweli walifanya jambo hilo katika historia. Hii ndiyo sababu wanaitwa “Roma ya kipagani.”
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.
Aya inayofuata inaonyesha kwamba Roma ya kipapa ilipewa "jeshi" (nguvu za kijeshi), lililokuwa dhidi ya, au lililopaswa kushinda "kile cha kila siku" (upagani). Hili pia ni jambo la kihistoria, kwa kuwa upapa ulitumia nguvu za kijeshi (ingawa kamwe hakuwa na jeshi lake mwenyewe) kushinda kizuizi kilichowekwa dhidi ya kupaa kwake madarakani. Nguvu hiyo ilitoka kwa Roma ya kipagani. Nguvu za kijeshi alizotumia zilipewa kwake kupitia "uasi," kwa maana uasi uliomruhusu kudhibiti majeshi ya wafalme waliomweka kwenye kiti cha enzi mwaka 538, ulikuwa uasi wa muungano wa kanisa na dola. Kwanza, Roma ya kipagani inahutubiwa katika aya ya kumi na moja, ikimjulisha mwanafunzi kwamba Roma ya kipagani ingesimama dhidi ya Kristo, na kwamba ingeutukuza dini ya upagani.
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.
Aya inayofuata inaelezea uasi unaotokana na muungano wa kanisa na dola, uliomruhusu upapa kushinda na kuondoa kizuizi ambacho Roma ya kipagani ilikuwa imemwekea. Historia inathibitisha matumizi ya aya zote hizo mbili. “Kile cha daima” kinawakilisha aidha Roma ya kipagani, ile nguvu iliyosimama kinyume na Kristo, au dini ya upagani iliyotukuzwa na Roma ya kipagani. Ishara ya “kile cha daima” kisha hufuatiwa na upapa, kwa kuwa inaainisha uasi wa muungano wa kanisa na dola, ambao ndio huupa upapa nguvu, kwa kutumia jeshi, kufanya kazi zake chafu. Matumizi ya tatu ya Danieli ya “kile cha daima” ndiyo swali linalotoa jibu, ambalo ndilo nguzo kuu ya Uadventista.
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.
Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 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.”
Katika aya hii, swali linaulizwa: maono yatadumu kwa muda gani? Hivyo linatafuta jibu linalowakilisha kipindi cha muda, si tarehe au wakati fulani. Swali si juu ya ni tarehe gani maono yatatimizwa, bali ni muda gani maono hayo yatachukua. Aya haulizi, "Lini?" bali inauliza, "Kwa muda gani?" Maono hayo yanahusu nguvu za kutia ukiwa za upagani, zinazowakilishwa kama "ya kila siku," na upapa unaowakilishwa na maasi ya upapa yanayotimizwa wakati upapa unapofanya uzinzi na wafalme wa dunia. Nguvu hizo mbili za kutia ukiwa, upagani ukifuatiwa na upapa, zilipaswa kulikanyaga patakatifu na jeshi kwa kipindi cha "mara saba."
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 muhimu kutambua kwamba kukanyagwa chini kwa hekalu halisi kulikoanza wakati wa Babeli, na kuendelea hadi uharibifu wa Yerusalemu uliofanywa na Roma ya kipagani mwaka 70 BK, kulifanywa na nguvu za kipagani tangu mwanzo wa historia hadi mwisho. Hivyo, ulikuwa ni upagani halisi, kwa wingi, ulioukanyaga chini hekalu halisi na jeshi halisi (watu wa Mungu). Lakini ilikuwa ni Roma ya kiroho iliyokanyaga chini Yerusalemu ya kiroho na Israeli ya kiroho.
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.
Lakini ua ulio nje ya Hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watauukanyaga mji mtakatifu kwa miezi arobaini na miwili. Nami nitawapa mamlaka mashahidi wangu wawili, nao watatabiri siku elfu moja mia mbili na sitini, wamevaa nguo za gunia. Ufunuo 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 kiunganishi aliyebainisha mabadiliko ya enzi kutoka patakatifu pa duniani hadi patakatifu pa mbinguni, bila kujua ukamilifu wa huduma yake. Paulo alikuwa nabii kiunganishi aliyebainisha mabadiliko ya enzi kutoka Israeli ya kimwili (jeshi) hadi Israeli ya kiroho. Yerusalemu iliyokanyagwa kwa miezi arobaini na miwili ilikuwa Yerusalemu ya 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.
"Vipindi vilivyotajwa hapa - "miezi arobaini na miwili," na 'siku elfu moja mia mbili na sitini' - ni sawa, vyote vikiwakilisha kipindi ambacho kanisa la Kristo lingekabiliwa na dhuluma kutoka Roma. Miaka 1260 ya ukuu wa kipapa ilianza mwaka wa B.K. 538, na hivyo ingetamatika mwaka 1798. Wakati huo jeshi la Ufaransa liliingia Roma na kumfanya papa kuwa mfungwa, naye akafa uhamishoni. Ingawa papa mpya alichaguliwa muda mfupi baadaye, uongozi wa kipapa haujaweza tena kutumia mamlaka yake ya awali." 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 alibainisha kwamba katika mpito uliotokea katika historia ya msalaba, Yerusalemu wa kiroho, “ulio juu,” ukawa mji ambao Mungu alichagua ili kuweka 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.
Kwa maana Agar ni mlima Sinai ulioko Arabia, naye analingana na Yerusalemu ya sasa, ambayo iko utumwani pamoja na watoto wake. Bali Yerusalemu iliyo juu ni huru, ambayo ni mama yetu sote. Wagalatia 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.
Ukweli huu ni muhimu sana kuuelewa kwa usahihi, na matumizi ya uongo ya Yerusalemu halisi kama ishara ya unabii wa Biblia ni sehemu ya udanganyifu ulioundwa na Wajesuiti ili kuhujumu ukweli kwamba papa wa Roma ni mpinga Kristo. Mafundisho hayo ya uongo yanazalisha imani ndani ya Uprotestanti uliopotoka inayowaruhusu waangalie kimakosa taifa la Kiyahudi la kisasa la Israeli kama ishara ya unabii. Yerusalemu halisi ilikoma kuwa Yerusalemu ya Mungu wakati wa msalaba.
“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.
"Mji wa Yerusalemu si mahali patakatifu tena. Laana ya Mungu iko juu yake kwa sababu ya kumkataa na kumsulubisha Kristo. Doa jeusi la hatia lipo juu yake, na kamwe mji huo hautakuwa tena mahali patakatifu mpaka utakapokuwa umetakaswa kwa moto wa kutakasa wa mbinguni. Wakati ambapo dunia hii iliyo laaniwa kwa sababu ya dhambi itakapotakaswa kutokana na kila doa la dhambi, Kristo atasimama tena juu ya Mlima wa Mizeituni. Atakapoweka miguu yake juu yake, utapasuka katikati, na kuwa uwanda mkubwa, uliotayarishwa kwa ajili ya mji wa Mungu." Review and Herald, Julai 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.
Umuhimu wa tofauti kati ya Yerusalemu halisi na Yerusalemu wa kiroho utaangaziwa tunapozingatia unabii wa Kristo kuhusu mwisho wa dunia. Mara ya nne ambayo Danieli anataja 'cha kila siku' hutokea 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 majeshi yatainuka kwa upande wake, nao watanajisi patakatifu pa ngome, na wataiondoa dhabihu ya kila siku, nao wataweka chukizo la uharibifu. 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.
Aya hii inabainisha kazi ya Roma ya kipagani ya kuiweka upapa juu ya kiti cha enzi cha dunia mwaka 538. “Mikono” inawakilisha nguvu za kijeshi za Roma ya kipagani zilizounga mkono upapa, kuanzia na Clovis, mfalme wa Wafranki, mwaka 496. Wafalme mbalimbali wa Ulaya walifanya kazi ya kuuweka upapa mahali pake baada ya Clovis, lakini aya hiyo inabainisha mambo manne ambayo wafalme wa Ulaya (mikono) walifanya kwa ajili ya upapa, mara tu walipotenda maasi kwa kuunda muungano wa kanisa na dola na yule kahaba wa 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.
Mara waliposimama kwa ajili ya upapa, walitia "unajisi" au waliharibu mji wa Roma, ambao ulikuwa ishara ya nguvu za Roma ya kipagani na ya kipapa. Uchafuzi uliotajwa katika aya ulitekelezwa mara kwa mara miaka mingi, kwani mji wa Roma uliwekwa chini ya mashambulizi ya kijeshi ya mfululizo. Wale wafalme wa Ulaya (mikono), pia wange "ondoa ile ya kila siku." Neno la Kiebrania lililotafsiriwa kama "kuondoa" katika aya hii si "rum," kama lilivyokuwa katika sura ya nane. Katika aya hii, neno lililotafsiriwa "kuondoa" ni "sur," na linamaanisha kuondoa. Majeshi ya wafalme wa Ulaya yangeondoa upinzani wa kipagani dhidi ya kuibuka kwa upapa mnamo mwaka 508. Kisha mnamo mwaka 538, majeshi hayo yangeuweka upapa juu ya kiti cha enzi cha dunia. Kisha katika Counsel of Orleans, 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.
Jumapili kama siku ya ibada ni kile ambacho Dada White anakiita sabato ya 'sanamu', na ibada ya sanamu ndiyo ufafanuzi wa Kibiblia ulio kamili wa neno 'machukizo'. Mwaka 538, majeshi ya Roma ya kipagani yaliweka chukizo la uharibifu.
“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.
Wote watakaoikuza na kuiabudu sabato ya sanamu, siku ambayo Mungu hajaibariki, wanamsaidia ibilisi na malaika zake kwa nguvu zote za uwezo wao waliotunukiwa na Mungu, ambazo wamezipotosha kwa matumizi mabaya. Wakichochewa na roho nyingine, inayopofusha utambuzi wao, hawawezi kuona kwamba kutukuza Jumapili ni desturi iliyoanzishwa kabisa na Kanisa Katoliki. Ujumbe Teule, kitabu cha 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.
Unabii na historia vinathibitisha matumizi tuliyoyabainisha hivi punde kuhusu aya ya thelathini na moja. Tunaposema kwamba unabii unathibitisha matumizi haya, tunarejelea ukweli kwamba kuna unabii mwingine unaoshughulikia mambo haya haya, bila kuuleta kwenye mjadala kwa sasa. Mara ya tano na ya mwisho Danieli anapotumia "kile cha kila siku" hupatikana katika sura ya kumi na mbili.
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 sadaka ya kila siku itakapoondolewa, na chukizo la uharibifu litakapowekwa, itakuwa siku elfu moja mia mbili na tisini. Heri yeye asubiriye, na afikaye 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.
Unabii na historia vinathibitisha kwamba mnamo mwaka 508, upinzani dhidi ya kuinuka kwa upapa ulimalizika kimsingi, wakati kikwazo cha mwisho kati ya vitatu vya kijiografia, yaani Wagothi, kiling’olewa kama kitabu cha Danieli sura ya saba kinavyobainisha.
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.
Nilitafakari kuhusu zile pembe, na tazama, palionuka miongoni mwao pembe nyingine ndogo, mbele yake ziling’olewa kwa mizizi pembe tatu za zile za kwanza; na tazama, katika pembe hii kulikuwa na macho kama macho ya mwanadamu, na kinywa kilichokuwa kikinena maneno makuu. Danieli 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.
Pembe tatu zilizokuwa zikiondolewa zinaonyeshwa kwenye meza mbili takatifu, na wakati kizuizi cha tatu kati ya hivyo vikwazo vitatu vya kijiografia kilipofukuzwa kutoka jiji la Roma, mwaka 508, upinzani dhidi ya kuinuka kwa mamlaka ya kipapa uliondolewa. Kuwekwa kunakotajwa katika mstari wa kumi na moja kunawakilisha miaka thelathini kati ya 508 na 538. Kunabainisha miaka thelathini ambayo maandalizi ya kumweka mtu wa dhambi katika hekalu la Mungu yalitimia.
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 kama "taken away" pia ni "sur," linalomaanisha kuondoa, na mnamo mwaka 508, upinzani dhidi ya kuibuka kwa upapa uliondolewa (ukatwaliwa). Kuanzia tarehe hiyo, miaka elfu moja mia mbili na tisini inakupeleka hadi mwaka 1798, na jeraha la mauti la upapa. Siku elfu moja mia tatu thelathini na tano zinakupeleka hadi kukatishwa tamaa ya kwanza, na mwanzo wa kipindi cha kukawia mwishoni kabisa mwa mwaka 1843. Mstari huo unaahidi baraka kwa wale wanaokuja hadi 1843. Neno "cometh" linamaanisha kugusa. Siku ya kwanza ya 1844 inaashiria kukatishwa tamaa ya kwanza, lakini siku ya mwisho ya 1843 inagusa punde la kwanza la 1844. Siku ya mwisho ya mwaka hugusa siku ya kwanza ya mwaka unaofuata. Baraka inayohusishwa na tarehe hiyo inathibitishwa na historia na unabii.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Tutaendelea na uchambuzi wetu wa umuhimu wa "the daily" kama kweli ya msingi katika makala inayofuata.
“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.
Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika 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 alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 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.
"Ujumbe ulitolewa. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, kutoa ushuhuda wake." Manuscript Releases, juzuu ya 21, 437.