In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Katika Danieli sura ya nane, Danieli anapewa maono kuhusu falme za unabii wa Biblia, na kisha anasikia mazungumzo ya kimbinguni yanayowakilishwa kwa njia ya swali na jibu.

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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Aya kumi na mbili za kwanza zinawakilisha maono hayo, na aya ya kumi na tatu na ya kumi na nne zinatambulisha maono mengine. Kama ilivyo kwa maneno mawili tofauti ya Kiebrania ambayo yote hutafsiriwa kuwa "kuondoa," na maneno mawili tofauti ya Kiebrania ambayo yote hutafsiriwa kuwa "mahali patakatifu," katika sura ya nane ya Danieli pia kuna maneno mawili tofauti ya Kiebrania, ambayo yote hutafsiriwa kuwa "maono."

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Linapokuja suala la maneno mawili yaliyotafsiriwa kama "take away," wana teolojia wa Uadventista wanadai kwamba maneno hayo yote mawili yafahamike kuwa yanamaanisha "kuondoa." Linapokuja suala la maneno mawili yaliyotafsiriwa kama "sanctuary," wana teolojia wa Uadventista wanadai kwamba maneno hayo yote mawili yafahamike kuwa yanamaanisha "mahali patakatifu pa Mungu," na linapokuja suala la maneno mawili yaliyotafsiriwa kama "vision," wana teolojia wa Uadventista, tena, hupuuzia tofauti kati ya maneno hayo mawili. Tofauti hiyo ilikuwa muhimu kiasi kwa Danieli, hivi kwamba alitumia kimakusudi maneno mawili tofauti sana ya Kiebrania, kwa hiyo tunapaswa kuitambua na kuzingatia tofauti hiyo. Neno "maono," katika aya ya kumi na tatu ni neno la Kiebrania "chazon," na linamaanisha ndoto, ufunuo, au ujumbe wa unabii - maono.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Neno "maono," linatokea mara kumi katika Danieli sura ya nane, lakini linawakilisha maneno mawili tofauti ya Kiebrania. "Chazon," ambayo iko katika aya ya kumi na tatu, inapatikana pia katika aya ya kwanza, kisha mara mbili katika aya ya pili, bila shaka aya ya kumi na tatu, na mara moja katika aya za kumi na tano, kumi na saba na ishirini na sita. Mara saba kati ya kumi ambazo neno "maono" hutokea katika Danieli sura ya nane, ni neno "chazon," ambalo kwa urahisi humaanisha "maono".

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Mara nyingine tatu ambazo neno "maono" hutokea katika Danieli sura ya nane, ni tafsiri ya neno la Kiebrania "mareh," linalomaanisha mtazamo; au mwonekano. Katika sura ya nane, neno la Kiebrania "mareh" pia limetafsiriwa mara moja si kama "maono," bali kama "mwonekano," hivyo kubainisha kwa ukamilifu zaidi maana ya neno hilo. Kwa nini Danieli alitumia maneno mawili tofauti ya Kiebrania, ambayo yako karibu sana kwa maana kiasi kwamba watafsiri wangeyachukulia kuwa neno moja? Je, hilo ni muhimu?

“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

"Kila kanuni katika neno la Mungu ina nafasi yake; kila ukweli una uzito wake. Na muundo mzima, katika usanifu na utekelezaji wake, unatoa ushuhuda juu ya Mwandishi wake. Muundo wa namna hiyo hakuna akili ila ile ya Yeye Asiye na mipaka ingeweza kubuni au kuunda." Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Jibu la swali la pili ni Ndiyo, kwamba kwa kweli ni jambo muhimu kujua kwa nini Danieli alitofautisha; hivyo basi inakuwa jukumu la mwanafunzi wa unabii kutafuta kuelewa swali la kwanza, linalohoji kwa nini Danieli alitofautisha. Tofauti alizozifanya kuhusiana na neno linalotafsiriwa kama "sanctuary," na neno linalotafsiriwa kama "take away," zina athari za milele; basi kwa nini mtu yeyote atarajie umuhimu mdogo kwa neno linalotafsiriwa kama "vision"? "Kila ukweli" una "uzito wake" "katika neno la Mungu," na huathiri "muundo" wa kinabii, na utimilifu wa unabii "unapotekelezwa."

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Tunapoanza kuzingatia neno "maono," katika sura ya nane, "ukweli" wenye "athari" juu ya ushuhuda wa Danieli ni yupi aliyetoa jibu la swali la Danieli sura ya nane, aya ya kumi na tatu, kwa kusema, "Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa."

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Kuna mambo manne ambayo yana "uhusiano" wa moja kwa moja na sura ya nane ya Danieli, ambayo ninakusudia kuyashughulikia. Moja ni kwamba maono ya Mto Ulai yametambuliwa kuwa unabii wa siku za mwisho, na pia ni ishara ya "maarifa" ya kitabu cha Danieli ambayo "yaliyofunguliwa muhuri" katika "wakati wa mwisho" mwaka 1798.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

Kuna haja ya kusoma kwa makini zaidi Neno la Mungu. Hasa, Danieli na Ufunuo vinapaswa kuzingatiwa kwa makini kuliko wakati wowote uliopita katika historia ya kazi yetu. Huenda tukawa na machache ya kusema katika baadhi ya vipengele kuhusu mamlaka ya Kirumi na upapa, lakini tunapaswa kuelekeza umakini kwenye yale ambayo manabii na mitume wameandika kwa uvuvio wa Roho wa Mungu. Roho Mtakatifu amepanga mambo kwa namna hiyo, katika utoaji wa unabii na katika matukio yanayoonyeshwa, ili kufundisha kwamba mtendaji wa kibinadamu anapaswa kuwekwa mbali na macho, afichwe ndani ya Kristo, na Bwana Mungu wa mbinguni pamoja na sheria yake watukuzwe.

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

Soma kitabu cha Danieli. Kumbuka, kipengele kwa kipengele, historia ya falme zilizowakilishwa humo. Tazama watawala, mabaraza, majeshi yenye nguvu, na uone jinsi Mungu alivyotenda kuudhalilisha kiburi cha wanadamu, na kuiweka heshima ya mwanadamu mavumbini. Mungu peke yake ndiye anayeonyeshwa kuwa mkuu. Katika maono ya nabii, anaonekana akiangusha mtawala mmoja mwenye nguvu na kumweka mwingine. Anafunuliwa kama mtawala mkuu wa ulimwengu, yuko karibu kuusimamisha ufalme wake wa milele, Mzee wa Siku, Mungu aliye hai, Chanzo cha hekima yote, Mtawala wa sasa, Mfunuaji wa mambo yajayo. Soma na uelewe jinsi mwanadamu alivyo maskini, dhaifu, wa muda mfupi, mwenye kukosea, mwenye hatia, anapoinua nafsi yake kwa ubatili.

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

Roho Mtakatifu, kupitia Isaya, anatuelekeza kwa Mungu, Mungu aliye hai, kama lengo kuu la kuzingatia—kwa Mungu kama alivyofunuliwa katika Kristo. 'Kwetu mtoto amezaliwa, kwetu mwana amepewa; na mamlaka itakuwa juu ya bega lake; na jina lake ataitwa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani' [Isaiah 9:6].

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

Nuru ambayo Danieli alipokea moja kwa moja kutoka kwa Mungu ilitolewa hasa kwa ajili ya siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, ile mito mikuu ya Shinari, sasa yanatimia, na matukio yote yaliyotabiriwa yatakuwa yametokea hivi karibuni.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

Fikiria hali ya taifa la Wayahudi wakati unabii wa Danieli ulipotolewa. Waisraeli walikuwa utumwani, hekalu lao lilikuwa limeharibiwa, ibada zao za hekaluni zilisitishwa. Dini yao ilikuwa imejikita katika sherehe za mfumo wa dhabihu. Walikuwa wamefanya taratibu za nje kuwa jambo kuu, ilhali walikuwa wameupoteza roho ya ibada ya kweli. Ibada zao zilikuwa zimechafuliwa na mapokeo na desturi za kipagani, na katika kutekeleza taratibu za kutoa dhabihu hawakupita kivuli kufikia kiini halisi. Hawakumtambua Kristo, sadaka ya kweli kwa dhambi za wanadamu. Bwana alitenda ili kuwaleta watu utumwani, na kusitisha ibada hekaluni, ili kwamba sherehe za nje zisije zikawa ndiyo yote ya dini yao. Kanuni zao na desturi zao zilipaswa kutakaswa kutoka kwa upagani. Huduma ya taratibu za ibada ilikoma ili huduma ya moyo ihuishwe. Utukufu wa nje uliondolewa ili wa kiroho ufunuliwe.

“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

Katika nchi walikokuwa mateka, watu walipomgeukia Bwana kwa toba, alijidhihirisha kwao. Hawakuwa na dalili za nje za uwepo wake; lakini miale angavu ya Jua la Haki iling'aa katika akili na mioyo yao. Walipomwita Mungu katika unyenyekevu na dhiki yao, manabii wake walipewa maono yaliyofunua matukio ya wakati ujao: kuangushwa kwa watesi wa watu wa Mungu, kuja kwa Mkombozi, na kuanzishwa kwa ufalme wa milele. Manuscript Releases, juzuu ya 16, 333-335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

"Ukweli" kwamba maono ya Mto Ulai yalitolewa kwa ajili ya siku za mwisho unamtaka mwanafunzi wa unabii ajitahidi kuelewa kile kilichotabiriwa kuhusu matukio yanayowakilishwa katika maono hayo. "Masuala" ya kinabii yanayohusishwa na maono ya Mto Ulai yalikuwa "yameundwa" na "Roho Mtakatifu" "katika kutoa unabii, na katika matukio yaliyoonyeshwa." Yale yaliyokuwa yakimtokea nabii anapopokea maono, pamoja na matukio ya unabii ambayo nabii anayoyatambua, yanapaswa kuchunguzwa, kwa ufahamu kwamba vyote viwili ni uwakilishi wa kinabii wa yale yatakayotimizwa katika siku za mwisho. Sehemu iliyotangulia inasisitiza kwamba tunapaswa kutambua kwamba Danieli alikuwa katika utekwa wa "nyakati saba."

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniel anawakilisha wale wanaotambua utekwa wao mwishoni mwa zile siku tatu na nusu za Ufunuo kumi na moja, ambao kisha humgeukia Bwana kwa toba, hutimiza sala ya Mambo ya Walawi 26, hutenga kilicho cha thamani na kisicho na thamani, na ndipo Bwana hutimiza ahadi yake ya kuwakusanya waliotawanywa, anapojidhihirisha kwao. “Lengo lao kuu la umakini,” basi, ni “Mungu kama alivyofunuliwa katika Kristo.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

"Umuhimu" wa maono ya Mto Ulai, na jinsi yanavyochangia katika "muundo" wa ujumbe wa kinabii "uliobuniwa" na Kristo, ndilo "ukweli" wa kwanza tuliouzingatia kwa kifupi, na andiko lililonukuliwa linabainisha kwamba lengo letu kuu linapaswa kuwa ufunuo wa Mungu, kama "ulivyofunuliwa katika Kristo." Katika Danieli sura ya nane, Kristo haonyeshwi kama alivyowasilishwa na Isaya, Isaya alipotambua kwamba "jina lake litaitwa Wa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mkuu wa Amani." Katika Danieli sura ya nane, Mungu anafunuliwa katika Kristo kama Palmoni, maana yake "Mhesabu wa Ajabu," au "Mhesabu wa Siri."

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

"Ukweli" huo unadai kwamba "athari" ya jina "Palmoni" lazima itafutwe, pamoja na jinsi jina hilo linavyochangia "muundo" na "mpangilio" wa unabii. "Ukweli" wa tatu katika Danieli sura ya nane, unaopaswa kutambuliwa, ni kwamba katika sura hiyo ndimo ambamo nguzo kuu ya mafundisho ya harakati ya Wamillerite imewekwa bayana. Lulu angavu zaidi ya Miller ilipatikana katika aya ya kumi na nne, na tunapaswa kutafuta kuelewa "athari" ambayo "ukweli" huo una juu ya maono ya Mto Ulai, ambayo sasa yako katika mchakato wa kutimia.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Katika ndoto ya Miller, kisanduku kilipowekwa juu ya meza katikati ya chumba chake, kiling'aa kwa uangavu wa jua, lakini katika siku za mwisho kisanduku hicho ni kikubwa zaidi na kinang'aa mara kumi kuliko kilivyong'aa kilipowekwa mara ya kwanza juu ya meza ya Miller. Ni nini katika maono ya Mto Ulai, yanayojumuisha nguzo kuu ya harakati ya Wamileraiti, kinachoongeza nuru ya fundisho hilo mara kumi katika siku za mwisho? Ni nini kinachofunuliwa katika siku za mwisho ambacho hakikufunuliwa wakati wa mwisho mnamo 1798? Ni yapi “matukio” ya maono ya Mto Ulai, ambayo Dada White anasema “sasa yako katika mchakato wa kutimizwa?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Ikiwa tutaunganisha kwa uwazi mambo haya matatu ya kwanza (maono ya Ulai, Kristo alivyofunuliwa kama Palmoni na nguzo kuu ya mafundisho), tunapaswa kuwa tayari kukubali dhana rahisi itakayoathiri utafiti wetu wa maono ya Mto Ulai. Ukweli huo uliounganishwa unawafahamisha wanaotaka kuona kwamba ujumbe uliofunguliwa mwaka 1798 ulikuwa ujumbe uliokuwa "ukitegemea wakati." Bila kipengele cha unabii wa wakati, ujumbe wa Miller usingekuwepo.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

Ukweli wa nne “ukweli” unaohusiana na sura hii ni kwamba Wamileraiti waliwasilisha ujumbe uliotegemea wakati wa kinabii. Ili kusisitiza ukweli huu, Mungu alifunuliwa katika Kristo, katika aya ya kumi na tatu na ya kumi na nne, kama Mwenye Kuhesabu wa Ajabu (Palmoni). Wazo kwamba maono yalijumuisha tu kutambua tarehe 22 Oktoba 1844 kuwa hitimisho la siku elfu mbili na mia tatu za aya ya kumi na nne, ni kumwagia maji baridi juu ya ufunuo wa Mungu akifunuliwa kupitia Kristo kama Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Wanateolojia wa Uadventista wamefanya kazi kwa bidii kuzika umuhimu wa swali la Danieli sura ya nane, aya ya kumi na tatu, ili kuleta ladha katika kitoweo chao cha hadithi za uongo, ambayo wamekusudia kwamba itawaweka wasioelimika wenye masikio yanayowasha wasijali kuhusu kweli zinazohusiana na nguzo kuu ya Uadventista.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

Andiko ambalo kuliko yote mengine lilikuwa msingi na nguzo kuu ya imani ya Adventi lilikuwa tamko, ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa.’ [Danieli 8:14.] Haya yalikuwa maneno yaliyozoeleka kwa waamini wote katika kuja hivi karibuni kwa Bwana. Kupitia midomo ya maelfu unabii huu ulirudiwa kama kauli mbiu ya imani yao. Kila mmoja alihisi kwamba matukio yaliyotabiriwa humo ndiyo yaliyobeba matarajio yao yang’aayo zaidi na matumaini yao ya thamani kubwa. Siku hizi za kinabii zilikuwa zimeonyeshwa kumalizika katika majira ya vuli ya mwaka 1844. Sawia na ulimwengu mwingine wa Kikristo, Waadventista wakati huo waliamini kwamba dunia, au sehemu fulani yake, ndiyo patakatifu. Walielewa kwamba kutakaswa kwa patakatifu kulikuwa kutakaswa kwa dunia kwa moto wa siku ile kuu ya mwisho, na kwamba hili lingetukia katika ujio wa pili. Hivyo basi wakahitimisha kwamba Kristo angerudi duniani mwaka 1844.

“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

Lakini wakati uliowekwa ulikuwa umepita, na Bwana hakuwa ameonekana. Waamini walijua kwamba Neno la Mungu haliwezi kukosa kutimia; tafsiri yao ya unabii lazima ilikuwa na kosa; lakini kosa hilo lilikuwa wapi? Wengi kwa pupa walikwepa tatizo hilo kwa kukana kwamba siku 2300 ziliisha mwaka 1844. Hakukuweza kutolewa sababu yoyote ya hili, ila tu kwamba Kristo hakuwa amekuja wakati waliotarajia aje. Wakahoji kwamba kama zile siku za kinabii zingekuwa zimeisha mwaka 1844, basi Kristo angekuwa amerudi kutakasa patakatifu kwa kuitakasa dunia kwa moto; na kwamba kwa kuwa hakuwa amekuja, zile siku zisingekuwa zimeisha.

“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

Kukubali hitimisho hili kulikuwa ni kuacha hesabu ya zamani ya vipindi vya kinabii. Siku 2300 zilionekana kuanza wakati amri ya Artashasta ya kurejesha na kujenga Yerusalemu ilipoanza kutekelezwa, katika majira ya vuli ya mwaka 457 K.K. Kwa kuchukua hili kama sehemu ya kuanzia, kulikuwa na uwiano mkamilifu katika uhusishaji wa matukio yote yaliyotabiriwa katika ufafanuzi wa kipindi hicho katika Danieli 9:25-27. Majuma sitini na tisa, yaani miaka 483 ya kwanza kati ya miaka 2300, yalipaswa kufikia wakati wa Masihi, Aliyetiwa Mafuta; na ubatizo wa Kristo na kutiwa kwake mafuta na Roho Mtakatifu, mwaka 27 B.K., ulitimiza kikamilifu maelezo hayo. Katikati ya juma la sabini, Masihi alipaswa kukatiliwa mbali. Miaka mitatu na nusu baada ya ubatizo wake, Kristo alisulubiwa, katika majira ya kuchipua ya mwaka 31 B.K. Majuma sabini, yaani miaka 490, yalihusu hasa Wayahudi. Mwisho wa kipindi hiki, taifa liliweka muhuri juu ya kumkataa kwake Kristo kwa kuwatesa wanafunzi wake, nao mitume wakageukia watu wa Mataifa, mwaka 34 B.K. Miaka 490 ya kwanza kati ya 2300 ilipokwisha, miaka 1810 ilibaki. Kuanzia mwaka 34 B.K., miaka 1810 inafika hadi 1844. ‘Ndipo,’ akasema malaika, ‘patakatifu patatakaswa.’ Vipengele vyote vilivyobainishwa katika unabii huo vilikuwa vimetimizwa bila shaka kwa wakati uliowekwa. Kwa hesabu hii, kila kitu kilikuwa wazi na kwa uwiano, isipokuwa kwamba haikuonekana kuwa tukio lolote linalolingana na kutakaswa kwa patakatifu lilikuwa limetokea mwaka 1844. Kukataa kwamba siku hizo zilikoma wakati huo kulikuwa ni kuingiza swali zima katika mkanganyiko, na kuacha misimamo iliyokuwa imewekwa thabiti na utimilifu usiotia shaka wa unabii.

“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

"Lakini Mungu alikuwa amewaongoza watu wake katika harakati kuu ya Adventi; nguvu yake na utukufu wake vilikuwa vimesindikiza kazi hiyo, naye asingekubali iishe katika giza na masikitiko, ikalaumiwa kama msisimko wa uongo na wa kishabiki. Asingeacha neno lake libaki katika shaka na hali ya kutokuwa na uhakika. Ingawa wengi waliacha hesabu yao ya awali ya vipindi vya kinabii, na wakakana usahihi wa harakati iliyojengwa juu yake, wengine hawakutaka kuachana na mambo ya imani na uzoefu yaliyothibitishwa na Maandiko na kwa ushuhuda wa Roho wa Mungu. Waliamini kwamba walikuwa wamekumbatia kanuni thabiti za ufafanuzi katika utafiti wao wa unabii, na kwamba ilikuwa wajibu wao kushikilia ukweli waliokuwa wamekwisha kuupata, na kuendelea na mkondo uleule wa utafiti wa Kibiblia. Kwa maombi ya dhati walipitia upya msimamo wao, na wakasoma Maandiko ili kugundua kosa lao. Kwa kuwa hawakuona kosa lolote katika hesabu yao ya vipindi vya kinabii, waliongozwa kuchunguza kwa karibu zaidi somo la patakatifu." Mzozo Mkuu, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Tumejulishwa na Dada White, katika kifungu kilekile ambako maono ya Mto Ulai yanatambuliwa, kwamba “kuna haja ya kujifunza Neno la Mungu kwa karibu zaidi.” Wanatheolojia watawasilisha mada ya “vipindi vya unabii” katika kifungu kilichotangulia kutoka The Great Controversy, kana kwamba “vipindi vya unabii” ambavyo Dada White anavizungumzia hapo vinarejelea maunabii matano yanayowakilishwa ndani ya unabii wa miaka 2300. Kwa kweli, wanasema, kati ya maunabii hayo, manne yamezungumziwa mahsusi katika kifungu hicho. Lakini “uchunguzi wa karibu zaidi” wa mada hiyo unaonyesha kwamba neno “vipindi vya unabii” kwa wingi, katika maandiko ya Dada White, kwa usahihi zaidi linarejelea maunabii mawili ambayo yalipaswa kutimia tarehe 22 Oktoba, 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Kuna unabii maalum wa wakati watano ambao Gabrieli aliutaja kwa Danieli, na ambao ni sehemu ya miaka elfu mbili na mia tatu. Wa kwanza unaonyesha miaka arobaini na tisa, wakati "mitaa na kuta zingejengwa katika nyakati za taabu." Wa pili ulikuwa ubatizo wa Kristo baada ya miaka mia nne na themanini na tatu kutoka mwanzo wa mwaka 457 K.K. Wa tatu ulikuwa kusulubiwa Kwake, wa nne uliotaja wakati injili ingeenda kwa Mataifa mwishoni mwa miaka mia nne na tisini iliyotengwa hasa kwa taifa la Wayahudi, na wa tano, na ni wa tano tu, ulimalizika tarehe 22 Oktoba 1844. Unabii wa wakati uliotangulia—wa kwanza hadi wa nne—uliisha muda mrefu kabla ya 1844. Basi, Dada White anamaanisha nini hasa anapotumia usemi "vipindi vya unabii" kwa wingi, ambavyo vilipaswa kuishia mwaka 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Akishughulikia tamaa iliyokatishwa ya kwanza ya Wamileraiti, anabainisha jibu la swali hilo:

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Niliwaona watu wa Mungu wakiwa na furaha ya matarajio, wakimngoja Bwana wao. Lakini Mungu alikusudia kuwajaribu. Mkono wake ulifunika kosa katika kuhesabu vipindi vya kinabii. Wale waliokuwa wakimngoja Bwana wao hawakugundua kosa hili, na hata wasomi walioupinga wakati huo nao walishindwa kuliona. Mungu alikusudia watu wake wakutane na kukatishwa tamaa. Wakati ulipita, na wale waliokuwa wamemngoja Mwokozi wao kwa furaha ya matarajio walihuzunika na kukata tamaa, ilhali wale ambao hawakupenda kuonekana kwa Yesu, bali walikuwa wameukumbatia ujumbe kwa hofu, walifurahi kwamba Hakuja wakati wa matarajio. Ungamo lao halikuwa limeugusa moyo wala kutakasa maisha. Kupita kwa wakati kulikuwa kumekusudiwa vyema kufunua mioyo ya namna hiyo. Wao walikuwa wa kwanza kugeuka na kuwadhihaki wale waliohuzunika, waliokatishwa tamaa, ambao kwa kweli walipenda kuonekana kwa Mwokozi wao. Niliona hekima ya Mungu katika kuwajaribu watu wake na kuwapa jaribio la kuchunguza ili kubaini wale ambao wangesita na kurudi nyuma wakati wa saa ya majaribu.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

"Yesu na jeshi lote la mbinguni waliwaangalia kwa huruma na upendo wale ambao kwa matarajio matamu walitamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakizunguka juu yao, ili kuwategemeza katika saa ya jaribu lao. Wale waliopuuzia kupokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka dhidi yao, kwa sababu hawakutaka kupokea mwanga aliokuwa amewapelekea kutoka mbinguni. Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena waliongozwa kurejea Biblia zao kuchunguza vipindi vya kinabii. Mkono wa Bwana ukaondolewa kutoka kwenye hesabu, na kosa likaelezwa. Wakaona kuwa vipindi vya kinabii viliendelea hadi 1844, na kwamba ushahidi uleule waliokuwa wamewasilisha kuonyesha kuwa vipindi vya kinabii vilifungwa mwaka 1843, ulithibitisha kwamba vingekoma mwaka 1844." Maandishi ya Mapema, 235-237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

"Vipindi vya kinabii" vilikuwa "vipindi vya kinabii" vilivyo "fikia hadi 1844," ambavyo wafuasi wa Miller hapo mwanzo waliamini vilifikia 1843. "Vipindi vya kinabii" vilivyofikia 1844 vilikuwa vipindi vitatu vya kinabii, na vyote vimewakilishwa kwenye meza za Habakuki. Kimoja kati ya vipindi vitatu hivyo "kinagusa" tu 1844, na viwili vingine hufikia tarehe 22 Oktoba 1844. Siku elfu moja mia tatu na thelathini na tano zilifikia siku ya kwanza kabisa ya mwaka 1844, wakati ufadhaiko wa kwanza wa wafuasi wa Miller ulipotokea, na kipindi cha kusubiri cha sura ya pili ya Habakuki na cha mfano wa wanawali kumi katika Mathayo ishirini na tano kilipoanza.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Siku elfu mbili mia tatu za Danieli sura ya nane, aya ya kumi na nne, zilifikia tarehe 22 Oktoba 1844, na miaka elfu mbili mia tano na ishirini ya “nyakati saba” dhidi ya Ufalme wa Kusini wa Yuda iliisha hapo pia. Palmoni anajitambulisha kama Mhesabu wa Ajabu katika aya ya kumi na tatu ya Danieli sura ya nane, na “muundo” na “mpangilio” wa kinabii aliouweka wazi wakati huo ulijumuisha angalau unabii kumi wa wakati uliohusiana.

We will begin to consider these truths further in the next article.

Tutaanza kuzingatia kweli hizi zaidi katika makala ijayo.

“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

Kristo alitoa kwa dunia somo ambalo linapaswa kuandikwa akilini na rohoni. ‘Huu ndiyo uzima wa milele,’ akasema, ‘wakujue wewe, Mungu wa pekee wa kweli, na Yesu Kristo uliyemtuma.’ Lakini Shetani hufanya kazi juu ya akili za wanadamu, akisema, Fanyeni tendo hili au lile, nanyi mtakuwa kama miungu. Kwa hoja za udanganyifu aliwaongoza Adamu na Hawa kutia shaka neno la Mungu, na kulichukua nafasi yake kwa nadharia iliyosababisha uvunjaji wa amri na kutotii. Na ujanja wake wa hoja unafanya leo kile ulivyofanya Edeni. Kristo alipokuja ulimwenguni mwetu, alichagua wavuvi wanyenyekevu kuwa msingi wa kanisa lake. Kwa wanafunzi hawa alijaribu kueleza asili ya ufalme wake na utume wake. Lakini uelewa wao mdogo ulimwekea kizuizi. Walikuwa wakipokea mafundisho ya waandishi na Mafarisayo, na kwa hiyo mengi ya waliyoamini hayakuwa ya kweli. Na ingawa Kristo alikuwa na mambo mengi ya kuwaambia, hawakuweza kupokea mengi ya yale aliyotamani kuwaambia.

“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

Kristo anakuta watu wa dini wa wakati huu wamejaa maoni potovu kiasi kwamba hakuna nafasi katika akili zao kwa ukweli. Katika elimu wanayotoa, walimu huchanganya maoni ya waandishi wasioamini. Hivyo wamepanda magugu katika akili za vijana. Hutamka maoni ambayo hayapaswi kuwasilishwa kwa vijana wala wazee, bila kufikiri ni aina gani ya mbegu wanazopanda, au mavuno yatakayowalazimu kuvuna kama matokeo. Review and Herald, Julai 3, 1900.