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# The Book of Daniel - Number Forty-Two

Bhuku ra Danieri - Nomboro Makumi Mana neMbiri

Connecting Links

විශද සම්බන්ධක කඩඉම්

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Yohane Mubhabhatidzi akanga ari muporofita aiva chisungo chinobatanidza.

> “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.

> “Muprofita Johane aiva chisungo chaibatanidza marongerwo maviri enguva. Somumiriri waMwari, akamira pachena kuti aratidze hukama huri pakati pomurayiro navaprofita nomurongero hwechiKristu. Akanga ari chiedza chiduku, chaifanira kuteverwa nechikuru. Pfungwa dzaJohane dzakavhenekerwa noMweya Mutsvene, kuti aparadzire vanhu vake chiedza; asi hakuna kumbozombovapo, uye hakuna kuzombovapo, chimwe chiedza chakambovhenekera kana chichazovhenekera munhu akawa zvakajeka sezvinoita icho chinobva padzidziso nomuenzaniso waJesu. Kristu nebasa rake zvakanga zvichingonzwisiswa zvishoma sezvazvaifananidzirwa muzvibayiro zvaiva mumumvuri. Kunyange Johane pachake akanga asati anyatsonzwisisa upenyu huchauya, husingafi, kubudikidza noMuponesi.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Yesu akanga ariwo mufananidzo womuprofita wokubatanidza.

> “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.

> “Kristu wadzatsogolera njira yochokera pa dziko lapansi kufika kumwamba. Iye ndiye ulalo wolumikiza maiko awiriwo. Iye amabweretsa chikondi ndi kudzichepetsa kwa Mulungu kwa munthu, ndipo kudzera mu zoyenera zake amakweza munthu kuti akakomane ndi kuyanjanitsidwa kwa Mulungu. Kristu ndiye njira, choonadi, ndi moyo. Ndi ntchito yovuta kutsatira, sitepe ndi sitepe, mwa zowawa ndi pang’onopang’ono, kupita patsogolo ndi kukwera m’njira ya kuyera ndi chiyero. Koma Kristu wakonza mokwanira kuti apereke mphamvu zatsopano ndi nyonga yaumulungu pa sitepe iliyonse yopitira patsogolo m’moyo waumulungu. Ichi ndicho chidziwitso ndi chokumana nacho chimene manja onse m’ofesimo akuchifuna, ndipo ayenera kukhala nacho, apo ayi tsiku ndi tsiku amabweretsa manyazi pa ntchito ya Kristu.” Testimonies, voliyumu 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:

Basa rechiporofita raJohani Mubhabhatidzi raisanganisira kubatanidza nguva yehurongwa hwezvinhu zvepanyika nenzvimbo tsvene yekudenga. Mashoko okutangira akataurwa naJohani paakatanga kuona Jesu akanga ari:

> 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.

> Mangwana acho Johane anoona Jesu achiuya kwaari, akati, Tarirai, Gwayana raMwari, rinobvisa chivi chenyika. Johane 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Asi kunyange zvazvo Johani aifanira kuzivisa kuchinja kubva kuvaIsraeri vekare kuenda kuvaIsraeri womudzimu, kunzwisisa kwake pamusoro pechinja ichocho kwakanga kwakaganhurirwa.

> “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.

> Kristu akati, achidzivirira Johani, “Asi makaenda kunooneiko? Muporofita here? Hongu, ndinoti kwamuri, uye anopfuura muporofita.” Johani akanga asiri muporofita chete wokufanotaura zviitiko zvichauya, asi akanga ari mwana wechivimbiso, akazadzwa noMweya Mutsvene kubva pakuberekwa kwake, uye akagadzwa naMwari kuti aite basa rakatsaurirwa somuvandudzi, rokugadzirira vanhu kugamuchira Kristu. Muporofita Johani ndiye akanga ari chisungo chinobatanidza nguva mbiri dzemagadzirirwo aMwari.

> “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.

> “Chitendero cha Ayuda, chifukwa cha kuchoka kwawo kwa Mulungu, chinali makamaka cha miyambo ya mwambo. Yohane anali kuunika kocheperako, kumene kunayenera kutsatiridwa ndi kuunika kwakukulu. Iye anayenera kugwedeza chikhulupiriro cha anthu m’miyambo yawo, ndi kuwaitanira kuti akumbukire machimo awo, ndi kuwatsogolera ku kulapa; kuti akhale okonzekera kuzindikira ntchito ya Khristu. Mulungu analankhula kwa Yohane mwa kudzoza, kuunikira mneneriyo kuti achotse zikhulupiriro zopanda pake ndi mdima m’maganizo mwa Ayuda okhulupirika, zomwe, chifukwa cha ziphunzitso zabodza za mibadwo yambiri, zinali zitawasonkhana pa iwo.”

> “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.

> “Mudzidzi mudiki zvikuru akatevera Jesu, akaona zvishamiso zvake, akateerera zvidzidzo zvake zvoumwari zvedzidziso, uye akanzwa mashoko ekunyaradza aibuda pamiromo yake, akanga aine mukana mukuru kupfuura Johani Mubhabhatidzi, nokuti akanga ane chiedza chakajeka zvikuru. Hakuna chimwe chiedza chakambopenya, kana kuti chichazombopenya, pamusoro pendangariro yomunhu anotadza, akawa, kunze kweicho chakanga chichipiwa, uye chiri kupiwa, kubudikidza naIye ari chiedza chenyika. Kristu nebasa rake zvakanga zvangonzwisiswa zvishoma chete kubudikidza nezvibayiro zvemumvuri. Kunyange Johaniwo akafunga kuti kutonga kwaKristu kwaizova muJerusarema, uye kuti aizomisa umambo hwenyika ino, vane pasi paro vaizova vatsvene.” Review and Herald, April 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.

Mupostori Pauro akanga ariwo muporofita waiva chisungo chinobatanidza, aifanira kuzivisa mashandisirwo ouporofita ekushanduka kwezviri pachena, zvenyama, zvichipinda mune zvomweya. Akanzwisisa kuti Jerusarema chaiyo, yenyama, yakanga isisiri Jerusarema youporofita, nokuti panguva iyoyo yakanga yatoshandukira kuJerusarema rokudenga.

> 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.

> Nokuti Hagari ndi Phiri la Sinai la ku Arabia, ndipo likufanana ndi Yerusalemu wa tsopano, ndipo ali mu ukapolo pamodzi ndi ana ake. Koma Yerusalemu wa kumwamba ndi waufulu, amene ndi amayi a ife tonse. Agalatiya 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.

Muna chitsauko chechipiri cha2 VaTesaronika, icho chatanga tichifungisisa, Pauro akaratidza kuti Roma yechihedheni chaiyo ndiyo yaiva simba raizvidzivirira Roma yepapa yomweya kukwira pachigaro choushe kusvikira pagore ra538. Muchitsauko ichocho anoratidza kuti “munhu wechivi,” akagara mutemberi yaMwari, ndiye mumwe cheteyo “mambo” akazivikanwa naDanieri muchitsauko chegumi nerimwe, ndima makumi matatu nenhanhatu. Uchapupu hwokuti “mambo wokumusoro” mundima nhanhatu dzokupedzisira dzaDanieri 11 ndiye upapa, ndihwo hwakava hwakakosha pakusimbisa chimiro chechokwadi chakashandiswa neFuture for America kubva pakuwedzera kwezivo muna 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

M’chikhawo chomwechi, Paulo anazindikiritsa ntchito ya Roma yachikunja yoletsa kuwuka kwa upapa, kufikira pa nthawi imene Roma yachikunja idzachotsedwe; motero anazindikiritsa kuti “ya tsiku ndi tsiku” m’buku la Danieli inali Roma yachikunja. Choonadi chimenecho chinakhala chinsinsi chenicheni chokhazikitsa maziko a choonadi amene anabala kuwonjezeka kwa chidziwitso 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.

Munhoroondo yaWilliam Miller, shoko rakaziviswa panguva iyo shanduko kubva mubato reFiraderufia kuenda kubato reRaodhikia yaifanira kuitika. Munhoroondo yeFuture for America, shanduko kubva mubato reRaodhikia ichienda kubato reFiraderufia yava kuitika zvino.

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, uliotambulisha mabadiliko kutoka Rumi halisi ya kipagani kwenda Rumi ya kiroho ya kipapa, ukawa mfumo wa uelewa wa kinabii wa Miller. Yohana Mbatizaji na Paulo waliinuliwa ili kufafanua mabadiliko kutoka kwa lililo halisi kwenda kwa lililo la kiroho. William Miller alifananishwa na Yohana Mbatizaji, na katika kazi yake ilikuwa muhimu sana kwamba atambue uhusiano na mabadiliko ya Rumi ya kipagani na Rumi ya kipapa, mabadiliko ambayo Yohana waliinuliwa kuyatambulisha.

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.

Mubhuku raDanieri mune zvinotaurwa zvishanu pamusoro pe“zvezuva nezuva,” uye nguva dzose zvinotangira chiratidzo chesimba repapa. Muchirevo chekuchinja kwechiporofita chatiri kufunga nezvacho, zvinotaurwa zvose zvishanu izvi zvinosanganisira kuchinja kubva kuRoma chaiyo kuenda kuRoma yemweya. “Zvezuva nezuva” mubhuku raDanieri ndechimwe chezvokwadi zvinomiririrwa pamatafura maviri aHabhakuki, saka chiri chokwadi chenheyo chaifanira kudzivirirwa; chokwadi chaizozofukidzwa pakupedzisira nematombo anokosha enhema neekunyepedzera pamwe chete nemari dzenhema. Hazvisi zvetsaona kuti chokwadi chimwe nechimwe chinomiririrwa pamachati maviri matsvene chine tsigiro yakananga yakafemerwa mukati mezvinyorwa zvaEllen White. Kuramba chero chipi zvacho chezvokwadi zvenheyo (kusanganisira “zvezuva nezuva”), panguva imwe cheteyo kuramba simba reMweya weChiporofita.

> “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.

> “Ndipo ndinaona zokhudza ‘Tsiku ndi Tsiku,’ kuti mawu akuti ‘nsembe’ anawonjezedwa ndi nzeru za munthu, ndipo sali a m’lembalo; ndiponso kuti Ambuye anapereka kumvetsetsa kolondola kwa nkhaniyi kwa amene analengeza kulira kwa ora la chiweruzo. Pamene mgwirizano unalipo, chisanafike chaka cha 1844, pafupifupi onse anali ogwirizana pa kumvetsetsa kolondola kwa ‘Tsiku ndi Tsiku;’ koma kuyambira 1844, m’chisokonezo, malingaliro ena alandiridwa, ndipo mdima ndi chisokonezo zatsatira.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Avo “vakapa kuchema kweawa rokutongwa,” vakanzwisisa “zvemazuva ose” sechiratidzo chechihedheni, uye/kana Roma yechihedheni. Kunzwisisa kwavo kwaisanganisira chokwadi chokuti shoko rokuti “chibayiro” rakanga risiri romundima iri muna Danieri, umo rakanga rawedzerwa navashanduri (nouchenjeri hwavanhu) veBhaibheri raKing James. Kunzwisisa kwamapiyona kwaisanganisirawo kuti “zvemazuva ose” nguva dzose zvaimirwa zvakabatana nechimwe chezviratidzo zviviri zvesimba roupapa, uye kuti chihedheni (“zvemazuva ose”) nguva dzose chaitangira chiratidzo chepapa. Nguva dzose zvaizivikanwa mukutevedzana kwazvo uko zvakasvika nako munhoroondo yechiporofita. Mabhuku aDanieri naZvakazarurwa haambotsauki pakutevedzana kwenhoroondo uko chihedheni chinotangira upapa, uye kana bhuku raZvakazarurwa richiunza simba rechitatu rinoparadza romuporofita wenhema, kuterera uku kwokutevedzana kunoramba kuchichengetedzwa nguva dzose.

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 seku na mu magama a Paulo ga zvaiprofita zvepanyama zvakashanduka zvikava zvemweya panguva yomuchinjikwa, panomuka dambudziko pamusoro poruprofita rwaKristu rwokuparadzwa kweJerusarema runowanikwa muEvhangeri dzose kunze kwaJohani. Zviratidzo zviviri zvehupapa zvakabatanidzwa ne“zvezuva nezuva” mubhuku raDhanieri zvinoti chinonyangadza chinoparadza nokudarika kunoparadza. Zviratidzo zviviri izvozvo zvinomirira chiratidzo chechikara (chinonyangadza) nomufananidzo wechikara (kudarika).

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.

Chivi chinobvumira upapa kuuraya avo vahunoti ndevanyengeri ndiko kubatanidzwa kwechechi nehurumende, chechi iri iyo inotonga hukama ihwohwo. Naizvozvo, Danieri anomiririra kubatanidzwa kwechechi nehurumende, uko kuri mufananidzo wechikara cheupapa, sechivi chinoparadza. Bhaibheri rinoratidza kunamata zvifananidzo sechinhu chinonyangadza, uye kunamata zvifananidzo kwose kwesimba roupapa kunomiririrwa neSabata yaro yechifananidzo, iyo Johani yaanoti mucherechedzo wechikara, uye Danieri yaanoti chinhu chinonyangadza chinoparadza.

> 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.

> Kubva pane chimwe chazvo kwakabuda runyanga ruduku, rwakazokura zvikuru kwazvo, ruchitarira kumaodzanyemba, nokumabvazuva, nokunyika inofadza. Uye rwakakura kusvikira kuhondo yokudenga; rukakandira pasi vamwe vehondo uye venyeredzi pasi, rukavatsika-tsika. Zvirokwazvo, rwakazvikudza kusvikira kuna muchinda wehondo; uye naye chibayiro chamazuva ose chakabviswa, nenzvimbo yetsvene yake yakaparadzwa. Uye hondo yakapiwa kwarwo kupikisana nechibayiro chamazuva ose nokuda kwokudarika; rukakandira chokwadi pasi; rukaita zvarwada, rukabudirira. Danieri 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.

Tidzakambira mavhesi aya zvakadzama mune chimwe chinyorwa, asi mundima yegumi neimwe, simba rakazvikudza richizvisimudzira richipikisa Kristu raiva Roma yechihedheni, pavakaedza kumuuraya pakuberekwa kwake uye vakazozviita pakupedzisira pamuchinjikwa. Ndima iyi inoti “naye” (Roma yechihedheni), “zuva nezuva chakabviswa.” Shoko rechiHebheru rakashandurwa richinzi “chakabviswa” ndiro “rum,” uye rinoreva “kusimudza nokukudza.” Roma yechihedheni yaizosimudza nokukudza chitendero chechihedheni, uye ndizvo chaizvo zvavakaita munhoroondo. Ndokusaka vachinzi Roma “yechihedheni.”

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.

Vhesi rinotevera rinoratidza kuti Roma yepapa yakapiwa “hondo” (simba remauto), yaiva pamusoro pe, kana kuti yaifanira kukunda, “rezuva nezuva” (hupagani). Izviwo ichokwadi chenhoroondo, nokuti simba remauto rakashandiswa noupapa (kunyange zvazvo husina kumbova neuto rahwo pachahwo), kukunda chidziviso chakanga chaiswa pamusoro pokumuka kwahwo kusimba. Simba iroro rakabva kuRoma yechihupagani. Simba remauto rakashandiswa nahwo rakapiwa kwahwo kubudikidza “nokudarika,” nokuti kudarika kwakabvumira kuti hutonge mauto amadzimambo akaisa pachigaro choushe mugore ra538, kwakanga kuri kudarika kwokubatanidzwa kwechechi nehurumende. Kutanga, Roma yechihupagani inotaurwa mundima yegumi neimwe, ichizivisa mudzidzi kuti Roma yechihupagani yaizosimukira ichipikisa Kristu, uye kuti yaizosimudzira chitendero chehupagani.

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.

Ndime i vhesi inotevera inotsanangura kudarika kwakakonzerwa nekubatanidzwa kwechechi nehurumende kwakabvumira upapa kukunda nokubvisa chipingamupinyi chakanga chaitwa neRoma yechihedheni pamusoro paro. Nhoroondo inosimbisa kushandiswa kwemavhesi ose ari maviri iwayo. “Chenguva dzose” chinomirira kana Roma yechihedheni, simba rakanga richipikisa Kristu, kana chitendero chechihedheni chakanga chakwidziridzwa neRoma yechihedheni. Chiratidzo che“chenguva dzose” chinobva chateverwa neupapa, sezvo chichiratidza kudarika kwechechi nehurumende ndiko kunopa upapa simba neuto kuti riite basa raro rakasviba. Kushandiswa kwechitatu kwaDhanieri kwe“chenguva dzose” mubvunzo unobereka mhinduro, iyo iri mbiru huru yepakati yeAdventism.

> 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.

> Ipapo ndakamwa omu santo achitaura, uye umwewo santo akati kune uya santo waitaura, Kusvikira rinhi chiono chine chokuita nechipiriso chezuva nezuva, nokudarika kunounza kuparadzwa, zvichipa zvose zviri zviviri nzvimbo tsvene nehondo kuti zvitsikwe netsoka? Danieri 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.”

M’verse iyi, mubvunzo unobvunzwa ndewokuti chiratidzo chichava kwenguva yakareba sei; saka uri kukumbira mhinduro inomirira hurefu hwenguva, kwete imwe nguva chaiyo. Mubvunzo hausi wokuti chiratidzo chichazadzikiswa pazuva ripi, asi wokuti hurefu hwenguva hwechiratidzo ihwoi. Verse iyi haibvunzi kuti, “Rinhi?” asi inobvunza kuti, “Kwenguva yakareba sei?” Chiratidzo ichi chiri pamusoro pemasimba anoparadza echihedheni, anomiririrwa se “zuva nezuva,” uye upapa sezvahunomiririrwa nokudarika kwoupapa kunozadzikiswa apo iye anoita upombwe nemadzimambo enyika. Masimba iwayo maviri anoparadza, echihedheni achiteverwa noupapa, aifanira kutsika-tsika pasi nzvimbo tsvene nehondo kwenguva ye “nguva nomwe.”

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.

Zvakakosha kuziva kuti kutsikwa-tsikwa kwenzvimbo tsvene chaiyo kwakavamba panguva yeBhabhironi, ndokuenderera mberi kusvika pakuparadzwa kweJerusarema neRoma yechihedheni muna 70 AD, kwakaitwa nemasimba echihedheni kubva pakutanga kwenhoroondo kusvika kumagumo. Saka, hwaiva huhedheni chaihwo, huri muzvizhinji, hwakatsika-tsika nzvimbo tsvene chaiyo neboka chaihwo rehondo (vanhu vaMwari). Asi yaiva Roma yomweya yakatsika-tsika Jerusarema yomweya naIsraeri yomweya.

> 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.

> Asi ruware rwuri kunze kwetembere urusiye kunze, uye usaruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsikira netsoka mwedzi makumi mana nemiviri. Uye ndichapa simba kuzvapupu zvangu zviviri, uye zvichaporofita mazuva ane chiuru namazana maviri namakumi matanhatu, zvakapfeka masaga. Zvakazarurwa 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.

Johane Mubhabhatidzi akanga ari muprofita webatanidzo akaratidza kushanduka kwenguva yekurongwa kwezvinhu kubva panzvimbo tsvene yepanyika kuenda kune iri kudenga, asina kuziva kuzara kwebasa rake. Pauro akanga ari muprofita webatanidzo akaratidza kushanduka kwenguva yekurongwa kwezvinhu kubva kuna Israeri chaiye (hondo) kuenda kuna Israeri wemweya. Jerusarema rakatsikwa-tsikwa kwemwedzi makumi mana nemiviri rakanga riri Jerusarema remweya.

> “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 kitu kilekile, vyote kwa namna sawa vikiiwakilisha wakati ambao kanisa la Kristo lilipaswa kuteswa chini ya ukandamizaji wa Rumi. Miaka 1260 ya ukuu wa upapa ilianza mwaka 538 B.K., na kwa hiyo ingefikia mwisho wake mwaka 1798. Wakati huo jeshi la Ufaransa liliingia Rumi na kumfanya papa mfungwa, naye akafa akiwa uhamishoni. Ingawa papa mpya alichaguliwa upesi baadaye, uongozi wa kipapa haujapata tena tangu wakati huo kuweza kutumia mamlaka ambayo hapo awali ulikuwa nayo.” 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 akazivisa kuti panguva yeshanduko yakaitika munhoroondo yomuchinjikwa, Jerusarema romweya iro “riri kumusoro,” rakava guta rakasarudzwa naMwari kuti aise zita rake, uye Jerusarema chaiyo rakarega kuva Jerusarema rechiporofita cheBhaibheri.

> 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.

> Nokuti Hagari uyu igomo reSinai riri muArabhiya, uye rinofananidzwa neJerusarema riripo zvino, uye riri muuranda pamwe chete navana varo. Asi Jerusarema riri kumusoro rakasununguka, iro riri mai vedu tose. VaGaratia 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.

Iri chokwadi ichi chakakosha kuti chinzwisiswe zvakarurama, uye kushandiswa kwenhema kweJerusarema chaiyo sechiratidzo chechiporofita cheBhaibheri chikamu chekunyengera kwakagadzirwa nemaJesuiti kuti kudzikise chokwadi chokuti papa weRoma ndiye antikristu. Dzidziso iyoyo yenhema inobereka chitendero mukati mePurotesitendi yakatsauka chinovabvumira kuti vatarisire zvisizvo kurudzi rwemazuva ano rwavaJudha rweIsraeri sechiratidzo chechiporofita. Jerusarema chaiyo yakaguma kuva Jerusarema yaMwari panguva yomuchinjikwa.

> “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.

> „Guta reJerusarema harichasisiri nzvimbo tsvene. Kutukwa kwaMwari kuri pamusoro paro nokuda kwokurambwa nokurovererwa pamuchinjikwa kwaKristu. Rima guru remhosva riri pamusoro paro, uye harichazovizve nzvimbo tsvene kusvikira racheneswa nemoto yokunatsa yokudenga. Panguva iyo nyika ino yakatukwa nechivi yacheneswa pachabviswa gwapa rimwe nerimwe rechivi, Kristu achamirazve paGomo reMiorivhi. Tsoka dzake padzichatsika pariri, richaparadzaniswa nepakati, uye richava bani guru, rakagadzirirwa guta raMwari.” 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.

Ukubaluleka kokwehlukanisa phakathi kweJerusalema engokoqobo neJerusalema elingokomoya kuzobhekwana nakho njengoba sicabangela isiprofetho sikaKristu ngokuphela kwezwe. Okwesine uDaniyeli lapho ekhomba “imihla ngemihla,” kukusahluko seshumi nanye.

> 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.

> “Amautho azakuma ngohlangothi lwakhe, angcolise indlu engcwele yamandla, asuse umhlatshelo wansuku zonke, abeke isinengiso esenza incithakalo.” Daniyeli 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.

Vhesi iri kuri kuratidza basa rakaitwa neRoma yechihedheni mukugadza hupapa pachigaro chenyika mugore ra538. “Maoko” anomirira simba remauto reRoma yechihedheni rakasimukira richitsigira hupapa, kutanga naClovis, mambo wavaFranks, mugore ra496. Madzimambo akasiyana-siyana eEurope akashandira kuiswa kwehupapa pachigaro zvichitevera Clovis, asi vhesi iri riri kuratidza zvinhu zvina zvakaitirwa hupapa nemadzimambo eEurope (maoko), mushure mokunge vapara kudarika nokupinda mumubatanidzwa wechechi nenyika nechifeve cheTire.

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.

Va nga va yimela vupapa, va “nyamisile” kumbe va lovisa muti wa Rhoma, lowu a wu ri xikombiso xa matimba ya Rhoma ya vukhongeri bya swikwembu swa vamatiko ni ya Rhoma ya vupapa. Ku nyamisiwa loku ku boxiweke eka ndzimana ku endleke hi ku phindha-phindha hi malembe, tanihi leswi muti wa Rhoma a wu nghenisiwa ehansi ka ku hlaseriwa ka nyimpi loku yaka emahlweni. Tihosi teto ta Yuropa (mavoko), na tona a ti ta “susa swa siku na siku.” Rito ra Xiheveru leri hundzuluxeriweke ri va “susa” eka ndzimana leyi a hi “rum,” hilaha a swi ri hakona eka ndzima ya nhungu. Eka ndzimana leyi, rito leri hundzuluxeriweke ri va “susa,” i “sur,” naswona ri vula ku susa. Mavoko ya tihosi ta Yuropa a ma ta susa ku lwisana ka vukhongeri bya vamatiko ni ku tlakuka ka vupapa hi lembe ra 508. Kutani hi lembe ra 538, mavoko wolawo a ma ta veka vupapa exiluvelweni xa misava. Kutani eka Huvo ya Orleans, hi lembe rero rero, vupapa byi sungurile nawu wa Sonto.

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.

रविवारलाई उपासनाको दिनका रूपमा मानिनु नै सिस्टर ह्वाइटले “मूर्ति” सबाथ भन्नुभएको कुरा हो, र मूर्तिपूजा “घृणित वस्तु” भन्ने शब्दको सिद्ध बाइबलीय परिभाषा हो। सन् ५३८ मा, अन्यजातीय रोमका भुजाहरूले उजाड पार्ने घृणित वस्तुलाई स्थापित गरे।

> “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.

> “Vose vachakakwidziridza nokunamata sabata rechifananidzo, zuva risina kukomborerwa naMwari, vanobatsira dhiabhori nengirozi dzake nesimba rose rekugona ravakapiwa naMwari, ravakatsausira pakushandiswa kusiri iko. Vachikurudzirwa nomumwe mweya, unovapofumadza pakunzwisisa kwavo, havagoni kuona kuti kukwidziridzwa kweSvondo inzira yakatangwa zvachose neChechi yeKaturike.” Selected Messages, bhuku 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.

Ubungoma lomphrofethi nomlando kuqinisekisa ukusetshenziswa esesikukhombile kwevesi lamashumi amathathu nanye. Lapho sithi ubungoma bomphrofethi buqinisekisa lokhu kusetshenziswa, sibhekisa eqinisweni lokuthi kukhona ezinye iziprofetho ezikhuluma ngalezi zinto ezifanayo, ngaphandle kokuzingenisa kule ngxoxo ngalesi sikhathi. Isikhathi sesihlanu nesokugcina uDanyeli asebenzisa ngaso elithi “insuku zonke,” sitholakala esahlukweni seshumi nambili.

> 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.

> Uye kubva panguva iyo chibayiro chezuva nezuva chichabviswa, nechinhu chinonyangadza chinoparadza chamiswa, pachava nemazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe. Akaropafadzwa iye anomirira, uye anosvika kumazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Danieri 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.

Ubuprofeti n’amateka bishimangira ko mu mwaka wa 508, ukurwanya ukuzamuka kw’ubupapa kwarangiye mu buryo bw’ingenzi, igihe inzitizi ya nyuma mu nzitizi eshatu z’akarere (Abagoti) yakurwagaho, nk’uko Daniyeli igice cya karindwi ibigaragaza.

> 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.

> Ndzi anakanyisise timhondzo teto; kutani, waswivo, exikarhi ka tona ku humelela rin’wana rhondzo leritsongo, leri emahlweni ka rona ku handzuriweke timhondzo tinharhu ta leto sungula hi timitsu; naswona, waswivo, eka rhondzo leri a ku ri ni mahlo lama fanaka ni mahlo ya munhu, ni nomo lowu vulavulaka swilo leswikulu. Daniyele 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.

Nyanga nhatu dzakabviswa dzinoratidzirwa pamatafura matsvene maviri, uye apo chechitatu chemipingo mitatu iyoyo yezvipingamupinyi zvenzvimbo chakadzingwa kubva muguta reRoma, mugore ra508, kupikisa kumuka kwesimba reupapa kwakabviswa. Kumiswa kunotaurwa mundima yegumi neimwe kunomiririra makore makumi matatu ari pakati pa508 na538. Kunoratidza makore makumi matatu umo kugadzirira kwekumisikidza munhu wechivi mutembere yaMwari kwakapedziswa.

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.

Shoko lililotafsiriwa kuwa “kuondolewa” pia ni “sur,” lenye maana ya kuondoa, na katika mwaka 508, upinzani dhidi ya kuinuka kwa upapa uliondolewa (ukachukuliwa mbali). Tangu tarehe hiyo, miaka elfu moja mia mbili na tisini inakupeleka hadi 1798, na jeraha la mauti la upapa. Siku elfu moja mia tatu na thelathini na tano zinakupeleka hadi katika kukatishwa tamaa kwa kwanza, na mwanzo wa wakati wa kukawia mwishoni kabisa mwa mwaka 1843. Aya hiyo inaahidi baraka kwa wale wanao“fika” 1843. Neno “fika” maana yake ni kugusa. Siku ya kwanza ya 1844 huashiria kukatishwa tamaa kwa kwanza, lakini siku ya mwisho ya 1843 hugusa wakati wa kwanza wa 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.

Tichaenderera mberi nekufungisisa kukosha kwe“zvezuva nezuva” sechokwadi chenheyo munyaya inotevera.

> “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.

> “Mharidzo dzose dzakapihwa kubva muna 1840–1844 dzinofanira kuitwa dzine simba zvino, nokuti kune vanhu vazhinji vakarasikirwa negwara ravo. Mharidzo idzi dzinofanira kuendeswa kumachechi ose.

> “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.

> Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, vaprofita vazhinji navarurami vakashuva kuona zvinhu zvamunoona imi, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa imi, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ujumbe ulitolewa. Wala kusiwe na kuchelewa kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya kufunga lazima ifanywe. Kazi kubwa itafanywa kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu, ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

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