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# The Book of Daniel - Number Forty-Seven

Kitabu cha Danieli - Nambari arobaini na saba

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Kufichua Mafundisho ya Udanganyifu: Uchambuzi wa Kihakiki wa Danieli 8 na Changamoto kwa Teolojia ya Waadventista

Author

Jeff Pippenger

Published

January 11, 2024

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When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Wakati pembe ndogo ya Roma inawakilishwa katika aya ya tisa hadi kumi na mbili za Danieli sura ya nane, ni ishara iliyopotoshwa, kwa kuwa ni ishara ya uvaaji wa mavazi ya jinsia nyingine—mvaaji wa mavazi ya jinsia nyingine anayebadilika-badilika kati ya kiume na kike. Hili linakubaliana na uelewa wa Wamilleraiti kwamba Roma iliwakilishwa na hatua mbili, hatua ya kwanza ikiwa ni utawala wa dola ya Kirumi na hatua ya pili ikiwa ni utawala wa kanisa la Kirumi, lakini katika kubadilika-badilika kwa jinsia katika aya hizo, pembe ndogo hiyo iko nje ya mfuatano wa kihistoria na wa kinabii (imepotoshwa). Hata hivyo, kila mojawapo ya aya hizo nne inawakilisha historia inayohusishwa moja kwa moja ama na utawala wa dola ya Kirumi au na utawala wa kanisa la Kirumi. Roma ya kipagani iliwatesa wote waliopinga mamlaka yake ya kifalme ya dola, lakini mateso ya Roma ya kipapa (ya kike) katika aya ya kumi, yanalengwa mahsusi dhidi ya mbingu.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Katika ufahamu wa Wamileraiti kwamba Roma ilikuwa ufalme wa nne na wa mwisho, kubadilika-badilika kutoka dola hadi kanisa, kisha dola tena hadi kanisa tena kusingekuwa jambo la wasiwasi. Walikuwa wameuona mchanganyiko wa chuma na udongo katika miguu ya Danieli sura ya pili, na waliuelewa tu kama awamu mbili za Roma, bila kujishughulisha kufafanua mfuatano mahsusi wa kihistoria wa ufalme wa nne na wa tano. Ndivyo walivyoelewa pia kuhusu sura ya saba, ambapo pembe iliyosema maneno makuu dhidi ya Aliye Juu Sana ilikuwa na pembe tatu zilizong'olewa kutoka zile pembe kumi za asili za mnyama wa Roma. Hata kama Miller alitambua kubadilika-badilika kwa jinsia katika aya za tisa hadi kumi na mbili, hilo lisingekuwa muhimu kwa ufahamu wake kwamba ufalme wa nne ni Roma. Katika ufahamu wa Wamileraiti ufalme wa nne uliisha mwaka 1798, na tukio linalofuata la kinabii lilikuwa kuja kwa mara ya pili kwa Kristo.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Pembe ya kike hutambua mwanamke anayefanya uzinzi wa kiroho na pembe ya kiume, na inawakilishwa katika mistari ya kumi na kumi na mbili.

> 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. Daniel 8:10.

> Nalo likakua sana, hata likafika kwa jeshi la mbinguni; likaangusha chini baadhi ya jeshi hilo na nyota, na kukanyaga juu yao. Danieli 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Mateso ya mamlaka ya kipapa yalielekezwa dhidi ya Ukristo (jeshi la mbinguni), na katika aya ya kumi na mbili Roma ya kipapa (ya kike) inapokea mamlaka ya kutekeleza kazi yake ya mauaji kupitia uvunjaji wa sheria wa kufanya uasherati na wafalme wa Ulaya.

> 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 8:12.

> Na jeshi likatolewa kwake juu ya sadaka ya kila siku kwa sababu ya makosa, nayo ikaitupa kweli chini; ikafanya, ikafanikiwa. Danieli 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

Neno "host" katika aya hiyo linawakilisha nguvu za kijeshi zilizopewa upapa "against the daily." Neno "against" linamaanisha "from". Kutoka kwa wafalme wa kipagani wa Ulaya (Roma ya kipagani), wanaowakilishwa na "the daily," msaada wa kijeshi (jeshi) ulipewa upapa "kwa sababu ya uasi." Muungano wa kanisa na dola, huku kanisa likidhibiti uhusiano huo, ndiyo "uasi." Divai ya uasi huo ni damu ya Wakristo. Mara tu upapa ulipodhibiti majeshi ya Roma ya kipagani, Roma ya kipapa ("it") "iliitupa ukweli chini; ikatenda, na ikafanikiwa."

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

Katika Danieli sura ya kumi na moja, mstari wa thelathini na moja, tukio la kukabidhi majeshi kwa Roma ya kipapa pia limewakilishwa:

> 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.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Aya hiyo inatambulisha mpito wa kihistoria kutoka Roma ya kipagani hadi Roma ya kipapa. Katika aya hiyo, "majeshi" ni wafalme wa Ulaya walioanza kusimama kwa ajili ya upapa, kuanzia na Clovis, mfalme wa Wafaranki (Ufaransa), mwaka 496. "Majeshi" pia yalitia unajisi "mahali patakatifu pa nguvu" (mji wa Roma), kupitia vita vya mfululizo kuanzia karne ya nne hadi mwaka 538. "Majeshi" pia yaliondoa upinzani wa kipagani dhidi ya kuinuka kwa upapa, na kufikia mwaka 508, upinzani wa kipagani ulikuwa umekoma.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Neno lililotafsiriwa kama "take away" ni neno la Kiebrania "sur" na maana yake ni "kuondoa". "Majeshi" yaliweka "chukizo lifanyalo ukiwa" (upapa) juu ya kiti cha enzi cha dunia mwaka 538. Wakati Danieli sura ya nane, aya ya kumi na mbili, inapobainisha kwamba "jeshi" lilipewa ile pembe ndogo ya kike, inakubaliana na ushuhuda wa aya ya thelathini na moja ya sura ya kumi na moja. Kitabu cha Ufunuo pia kinatoa ushuhuda wa kweli hiyo hiyo katika sura ya kumi na tatu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Na yule mnyama niliyemwona alikuwa kama chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; na joka likampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu. Ufunuo 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

Dada White anatambua moja kwa moja mnyama wa aya ya pili kuwa ni Upapa, na kwamba joka katika aya hiyo ni Roma ya kipagani. Roma ya kipagani iliupatia Upapa mambo matatu; "nguvu zake, na kiti chake cha enzi, na mamlaka kuu."

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Nguvu ya kijeshi ilitolewa na Roma ya kipagani kuanzia enzi za Clovis mwaka 496. “Kiti” cha kutawalia kilitolewa kwa upapa mwaka 330, wakati mfalme Konstantino alipohamisha mji mkuu wake hadi Konstantinopoli, na kuiacha Roma, mji wake wa zamani wa mji mkuu, chini ya udhibiti wa kanisa la kipapa. Mwaka 533, mfalme Justiniani alitangaza kwamba papa ndiye mkuu wa kanisa na mrekebishaji wa wazushi, na akaikabidhi “mamlaka yake kuu” kwa papa wa Roma. Aya ya kumi na mbili ya sura ya nane ya Danieli inabainisha wakati ambapo “jeshi” lilipewa, na ukweli huo wa kinabii unashuhudiwa na mashahidi wengi. Tangu wakati huo (kuanzia mwaka 496), upapa “ulistawi.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Ingeendelea "kutenda" na "kufanikiwa" hadi ghadhabu dhidi ya ufalme wa kaskazini wa Israeli ilipoisha mwaka 1798, na upapa ulipopokea jeraha lake la mauti.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Na mfalme atatenda kama apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itimie; maana yale yaliyokwisha kukusudiwa yatatimizwa. Danieli 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Aya ya tisa ya sura ya nane inaelezea Roma ya kiume (Roma ya kipagani), na inawakilisha mchakato wa ushindi wa hatua tatu uliotekelezwa na Roma ya kipagani, ambao uliakisi maeneo matatu ya kijiografia ambayo yangetekwa ili Roma ya kipapa isimikwe juu ya kiti cha enzi cha dunia, kama inavyoonyeshwa na pembe tatu zilizong’olewa katika sura ya saba. Ushindi wa hatua tatu wa aina mbili huo, wa Roma ya kipagani na ya kipapa, uliwakilisha vikwazo vitatu vya kijiografia vya Roma ya kisasa, katika aya za arobaini hadi arobaini na tatu za sura ya kumi na moja ya Danieli. Kisha katika sura ya nane, aya ya kumi na moja, pembe ndogo ya kiume (Roma ya kipagani) inawakilishwa tena. Katika aya hiyo, mantiki iliyotakaswa ni imara sana hivi kwamba watu wa dhihaka wanaotawala Yerusalemu walilazimika kuingiza uongo kadhaa wa kitheolojia ili kusimamisha msingi wao wa bandia.

> 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. Daniel 8:11.

> Naam, alijitukuza hata kufikia mkuu wa jeshi, na kwa mkono wake dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakatupwa chini. Danieli 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Kadri tunapoanza kushughulikia sarafu na vito bandia vilivyoletwa ndani ya Uadventista tangu 1863, inapaswa kubainishwa kwamba kuna nyanja mbili kuu za ujuzi wa kiteolojia unaodaiwa ambazo Uadventista hujivunia, kama msingi wao wa kutetea mafundisho ya Uprotestanti murtadi na Ukatoliki. Madai ambayo wanatheolojia wa kisasa wa Uadventista hutoa ni kwamba wao ni ama wataalamu wa historia ya Kibiblia, au wataalamu wa lugha za Kibiblia. Matumizi yao ya aya hiyo hufichua kwamba neno la kinabii limekuwa kama kitabu kilichotiwa muhuri kwao, na pia hufichua kwamba dai lao la kuwa wataalamu wa lugha za Kibiblia ni udhihirisho wa kisasa tu wa Ufarisayo.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Kwanza ni kupuuzwa kwa ubadilishaji wa jinsia za kisarufi kuhusu pembe ndogo katika aya ya tisa hadi ya kumi na mbili. Kama kweli wangekuwa wataalamu wa lugha ya Kiebrania, wasingekanusha, wala kupunguza uzito wa, ukweli kwamba Danieli alitumia makusudi ubadilishaji wa jinsia katika aya hizo. Pembe ndogo inawakilishwa katika jinsia zote mbili, na jinsia hizo hubadilishana katika aya hizo. Wanatheolojia wanajaribu kufunika ukweli huu kwa upuuzi na sarafu bandia, kwa kuwa inabainisha wazi kwamba aya ya kumi na moja inatambua Roma ya kipagani, si Roma ya kipapa. Bila shaka wao husisitiza kuwa pembe ndogo ya aya ya kumi na moja ni papa, ilhali kwa kweli ni Roma ya kipagani.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Mara tu inapotambuliwa kwamba mbili kati ya aya nne kuhusu pembe ndogo ni za kiume na mbili ni za kike, basi inakuwa rahisi kujumuisha ukweli wa kibiblia kwamba mwanamke katika unabii wa Biblia anawakilisha kanisa, na mwanaume anawakilisha dola. Kujua hili huwaruhusu wote wanaotaka kuona kwamba pembe ndogo ya aya ya kumi na moja ni Roma ya kiume (Roma ya kipagani), si Roma ya kike (Roma ya kipapa).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Basi, mstari huo unaeleweka kuwa unafundisha kwamba Roma ya kipagani (yeye) alijitukuza hata juu ya mkuu wa jeshi, kama vile Roma ya kipagani ilivyofanya ilipomweka mkuu wa jeshi juu ya msalaba wa Kalvari. Si tu kwamba Roma ya kipagani ilijitukuza dhidi ya Kristo msalabani, mstari huo unaendelea kusema kwamba kwa yeye (Roma ya kipagani) "sadaka ya kila siku iliondolewa."

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Katika kitabu cha Danieli kuna maneno mawili ya Kiebrania ambayo yote hutafsiriwa kama "kuondoa." Maneno hayo ni "sur" na "rum". Maneno yote mawili yanatumika katika huduma ya patakatifu. "Sur" maana yake ni kuondoa au kutoa, na wakati majivu kutoka madhabahuni katika patakatifu yalipoondolewa, neno lililotumika kuelezea kuondolewa kwa hayo majivu ni "sur". Neno "rum" linamaanisha kuinua na kutukuza, na wakati kuhani katika patakatifu alipotakiwa kuinua sadaka ya kutikiswa, alipaswa "rum" (kuinua) ile sadaka. Katika aya ya kumi na moja, Roma ya kipagani ("ya kila siku") inge "rum" (kuondoa) upagani kwa kuinua na kuitukuza dini ya upagani.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Roma ya kipagani ingeinua na kuitukuza dini ya upagani. Wanateolojia Waadventista wanaodai kuwa na utaalamu wa lugha za kibiblia huchagua kuchukulia kila tukio la "take away" katika kitabu cha Danieli kuwa "remove". Wanashindwa kutambua uandishi wa kipekee na sahihi wa Danieli, na hivyo kujikweza juu ya nabii Danieli.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Wanatheolojia wanaodai kuelewa lugha za Kibiblia hutoa hoja za kuhalalisha kwa nini Danieli alikusudia kumaanisha jambo lilelile alipotumia maneno mawili tofauti. Wanatoa masomo marefu na ya kuchosha ya maneno ili kuunga mkono madai yao ya uongo. Wanatheolojia wanaodai kuelewa historia ya Kibiblia wanabishana kwamba matumizi potofu yanategemea kutambua kwamba katika vipindi tofauti vya historia neno lilelile linaweza kumaanisha kitu tofauti, na hivyo basi, Danieli alipotumia maneno mawili tofauti, ni mtaalamu wa historia tu anayeweza kubaini kile ambacho Danieli kwa kweli alimaanisha. Ni muhimu kutambua mbinu hizi mbili za uongo kwa kuwa hutumiwa mara nyingi na wanatheolojia wanaotaka kukwepa mbinu ya “mstari juu ya mstari.”

> 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. Daniel 8:11.

> Naam, alijitukuza hata kufikia mkuu wa jeshi, na kwa mkono wake dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakatupwa chini. Danieli 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Neno lililotafsiriwa kuwa "kuondolewa" katika aya hiyo linamaanisha "kuinua na kutukuza". Halimaanishi kuondoa. Ukweli huu unaleta mkanganyiko na utata kwa wanateolojia wa Waadventista, kwa maana misingi yao haistahimili tathmini rahisi ya aya hiyo, wakati ufafanuzi halisi wa neno alilotumia Danieli unapotumika katika aya hiyo. Wanadai kwamba pembe ndogo katika aya hiyo ni Roma ya Kipapa, na kwa hiyo aya hiyo ingesomeka kwamba "kwa yeye" (Roma ya Kipapa) "cha kila siku kiliondolewa."

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Bila shaka hawana tatizo kujumuisha lile neno la ziada ambalo Dada White anasema moja kwa moja kuwa liliongezwa kwa hekima ya kibinadamu na halitumiki kwa andiko hilo.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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.” Early Writings, 74.

> "Kisha nikaona kuhusiana na 'ya kila siku' (Danieli 8:12) kwamba neno 'dhabihu' liliongezwa kwa hekima ya mwanadamu, na si sehemu ya maandishi, na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu mtazamo sahihi kuhusu hilo." Maandishi ya Mapema, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Wanatambua “kila siku” kama huduma ya Kristo katika patakatifu, hivyo “sadaka ya kila siku” inaunga mkono dhana kwamba “kila siku” ni kazi ya dhabihu ya Kristo katika patakatifu pa mbinguni. Lakini uvuvio unabainisha kwamba neno “sadaka” “halimo katika andiko”.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Walevi wa Efraimu wanapokitambua "kile cha kila siku" kuwa huduma ya patakatifu ya Kristo, basi andiko hilo lingesomeka, "kwa yeye" (Roma ya Kipapa) "kile cha kila siku kiliondolewa," au lingeonekana kusoma, "kwa nguvu za kipapa, huduma ya patakatifu ya Kristo iliondolewa." Kwa kweli wanafundisha uongo huu. Wanasisitiza kwamba kupitia giza la utawala wa kipapa uelewa wa kweli wa huduma ya patakatifu ya Kristo uliondolewa kutoka katika akili za wanadamu.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Hata hivyo neno linalotafsiriwa kama “take away,” halimaanishi kuondoa, linamaanisha kuinua na kutukuza. Iwapo wanaodai kuwa wataalamu wa lugha za kibiblia wangeitumia kwa usahihi maana ya neno la Kiebrania “rum” katika kifungu hicho, tafsiri yao ingebidi iseme, “kwa mamlaka ya kipapa, huduma ya Kristo katika Patakatifu iliinuliwa na kutukuzwa.” Ni lini upapa uliwahi kumwinua na kumtukuza Kristo?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Wanajaribu kulazimisha maana ya neno la Kiebrania "sur" juu ya neno la Kiebrania "rum." Danieli anatumia neno "sur," ambalo linamaanisha kuondoa, kuhusiana na "kile cha kila siku" katika aya mbili nyingine, lakini katika aya ya kumi na moja, Danieli alichagua neno "rum" linalomaanisha kuinua na kutukuza. Siyo tu kwamba mkusanyiko wa hadithi za uongo kuhusu aya hii ni upumbavu kwa sababu ya kupindishwa kwa maana ya neno lililotafsiriwa kama "kuondoa," bali pia hakukuwa wakati wowote ambapo huduma ya Kristo katika patakatifu iliondolewa kwa namna yoyote kutoka kwa wanadamu.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Lakini mtu huyu, kwa kuwa anadumu milele, ana ukuhani usiobadilika. Kwa hiyo aweza pia kuwaokoa kabisa wale wamjiao Mungu kwa njia yake, kwa maana yu hai daima ili awaombee. Waebrania 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Kudai, kama wanavyofanya wanatheolojia wa Waadventista, katika jaribio la kuunga mkono matumizi yao potofu ya aya hiyo, kwamba kulikuwa na kipindi ambapo upapa ulitumia aina fulani ya mamlaka ya kuondoa uombezi wa Kristo katika patakatifu, ni upuuzi!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Lakini wanatheolojia hawafundishi kwamba aya hiyo inaonyesha kwamba upapa uliinua na kutukuza huduma ya Kristo katika patakatifu. Wanakwepa maana ya maneno ya Danieli, na ushauri uliovuviwa wa Ellen White, ili kufundisha kile wanachochagua kufundisha licha ya ushuhuda wa maneno ya Danieli.

> 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. Daniel 8:11.

> Naam, alijitukuza hata kufikia mkuu wa jeshi, na kwa mkono wake dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakatupwa chini. Danieli 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Wanatheolojia hufundisha kwamba aya hiyo inamaanisha “kwa mamlaka ya kipapa, huduma ya Kristo katika patakatifu iliondolewa,” na kuondolewa kwa huduma ya Kristo katika patakatifu kutoka katika akili za wanadamu kunathibitishwa na ukweli kwamba, sambamba na kuondolewa huko, mahali pa “patakatifu” pa Kristo “palitupwa chini.” Hakuna hata aya moja katika Neno la Mungu inayosema kwamba patakatifu pa mbinguni—ambapo Kristo hufanya uombezi wake—pamewahi kutupwa chini. Wala hakuna kifungu chochote cha Biblia kinachosema kwamba mbingu yenyewe, ambayo ni “mahali pa patakatifu pake,” imewahi kutupwa chini. Mara nyingine tena, wanatheolojia wanajikweza juu ya nabii Danieli, kwa maana wanasisitiza kwamba “mahali pa patakatifu pake” katika aya hiyo kunarejelea patakatifu pa Mungu, licha ya kwamba Danieli hufundisha kinyume kabisa na wazo hilo.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Wanaodai kuwa wataalamu wa lugha ya Kiebrania wanasisitiza kwamba katika aya hiyo neno la Kiebrania “rum” linapaswa kueleweka kwa maana ya neno la Kiebrania “sur.” Wanasisitiza pia kwamba neno la Kiebrania “miqdash” linapaswa kueleweka kama neno la Kiebrania “qodesh.” “Miqdash” na “qodash” vyote vimetafsiriwa tu kama “patakatifu” katika kitabu cha Danieli, ilhali vina maana tofauti. “Miqdash” linawakilisha patakatifu lolote, liwe la Mungu au la kipagani. Ni neno la jumla kwa ajili ya patakatifu, lakini “qodesh” linatumika tu katika Biblia kumaanisha patakatifu la Mungu.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Danieli alijua tofauti kati ya mahali patakatifu pa kipagani na mahali patakatifu pa Mungu. Kama Danieli angebainisha mahali patakatifu pa kipagani, angetumia neno "miqdash." Ni jambo la kushangaza kwangu kwamba wanaoitwa wataalamu wa lugha ya Kiebrania hawajawahi kuushughulikia ukweli kwamba katika mistari minne mfululizo, Danieli anatumia maneno yote mawili mara tatu. Matumizi ya Danieli ya maneno hayo mawili ya Kiebrania, ambayo yote hutafsiriwa kama "patakatifu", yanafafanua maana ambayo Danieli alikusudia ieleweke.

> 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. 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 8:11–14.

> Naam, alijikuza hata kufikia mkuu wa jeshi, naye akaondoa sadaka ya kila siku, na mahali pa patakatifu pake pakatupwa chini. Nao jeshi likatiwa mikononi mwake dhidi ya sadaka ya kila siku kwa sababu ya maasi; nalo likaangusha kweli chini; likatenda, na likafanikiwa. Kisha nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu sadaka ya kila siku, na lile maasi liletalo ukiwa, ili patakatifu pamoja na jeshi vikanyagwe? Naye akaniambia, Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa. Danieli 8:11-14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Katika kifungu chenyewe kinachojumuisha msingi wa Uadventista, Danieli anatumia maneno mawili tofauti ya Kiebrania ambayo yote yanatafsiriwa kuwa "patakatifu." Katika aya ya kumi na tatu na ya kumi na nne Danieli alichagua kutumia neno la Kiebrania la "patakatifu," ambalo linatumika tu katika Biblia kutambua patakatifu pa Mungu, lakini katika aya ya kumi na moja, Danieli alitumia neno la jumla la Kiebrania ambalo linaweza kuwa patakatifu pa Mungu, au linaweza kuwa patakatifu la kipagani.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Kama Danieli angependa kutambua “patakatifu” katika aya ya kumi na moja kama patakatifu la Mungu, angelitumia neno lile lile la Kiebrania alilotumia mara mbili katika aya tatu zinazofuata. Ni dhahiri kabisa kwamba Danieli alikuwa anatofautisha kati ya patakatifu la kipagani katika aya ya kumi na moja, na patakatifu la Mungu katika aya ya kumi na tatu na ya kumi na nne! Lakini walevi wa Efraimu wanadai kwamba “mahali pa patakatifu pake” palipo “angushwa,” katika aya ya kumi na moja, palikuwa mahali pa patakatifu la Mungu, ingawa wanaepuka neno “mahali.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Wanafundisha kwamba upapa uliondoa huduma ya Kristo ya uombezi na kuutupa chini ukweli kuhusu patakatifu pa mbinguni. Lakini Danieli alikuwa wazi kwamba "patakatifu" katika aya ya kumi na moja halikuwa patakatifu la Mungu, bali patakatifu la kipagani. Danieli alikuwa wazi pia kwamba kilichoangushwa hakikuwa "patakatifu" bali "mahali" pa patakatifu lake.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Kukataa kutambua kubadilika-badilika kwa jinsia kwa makusudi katika mistari tisa hadi kumi na mbili, wanateolojia wa kisasa walikubali ufafanuzi wa “cha kila siku” uliotokana na Uprotestanti uliopotoka, na wakaanza kujenga msingi juu ya mchanga wa dhana za kibinadamu, mapokeo na desturi. Wanapofika kwenye mstari wa kumi na moja, hata wanakataa ushauri uliovuviwa wa Dada White uliobainisha kwamba uelewa wa Miller wa “cha kila siku” kama upagani ulikuwa sahihi, na kuanza kutumia sanaa ya upotoshaji na udhanifu ili kutetea mapenzi yao kwa teolojia ya Kikatoliki na Kiprotestanti.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Wanageuza Roma ya kipagani kuwa Roma ya kipapa katika aya, na wanalazimisha tafsiri ya "kuondoa" kwenye neno linalomaanisha "kuinua na kutukuza". Wanaifafanua ishara ya kishetani ya "kile cha kila siku" kama ishara ya kimungu, kisha wanasisitiza kwamba hekalu la kipagani ni hekalu la Mungu, huku wakiepuka marejeo ya moja kwa moja kwa "mahali" pa patakatifu. Na "wasioelimika" (kama Isaya anavyowaita), ambao wataelewa tu ikiwa "walioelimika" watawaambia kwamba ndivyo ilivyo, wanakubali sahani ya hadithi za uongo kwa uharibifu wao wenyewe.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Tutaendelea na uchambuzi wetu wa ongezeko la maarifa yanayowakilishwa na vito katika ndoto ya Miller katika makala ijayo.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> Mtume Paulo anatuonya kwamba ‘baadhi watajitenga na imani, wakisikiliza roho zidanganyazo, na mafundisho ya mashetani.’ Haya ndiyo tunayoweza kutarajia. Majaribu yetu makubwa zaidi yatatokana na kundi la wale waliowahi kutetea ukweli, lakini wanauacha na kuigeukia dunia, na kuukanyaga chini kwa chuki na dhihaka. Mungu ana kazi kwa watumishi wake waaminifu kufanya. Mashambulizi ya adui lazima yakabiliwe kwa ukweli wa neno lake. Uongo lazima ufichuliwe, tabia yake halisi ifunuliwe, na nuru ya sheria ya Yehova iangaze katika giza la maadili la dunia. Tunapaswa kuwasilisha madai ya neno lake. Hatutahesabiwa wasio na hatia tukipuuzia wajibu huu mzito. Lakini tunaposimama kutetea ukweli, tusisimame kutetea nafsi zetu, wala tusifanye makelele makubwa kwa sababu tumeitwa kubeba lawama na kusingiziwa. Tusijione huruma, bali tuwe na ari kuu kwa sheria ya Aliye Juu Sana.

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> Asema mtume, ‘Wakati utakuja ambapo hawatavumilia mafundisho yenye uzima; bali kwa kufuata tamaa zao wenyewe watajikusanyia walimu, wakiwa na masikio yanayowasha; nao watajiepusha masikio yao wasisikie ile kweli, nao watageukia hadithi za uongo.’ Kila upande tunaona watu wakitekwa kwa urahisi na mawazo ya udanganyifu ya wale wanaobatilisha neno la Mungu; lakini kweli inapoletwa mbele yao, wao hukosa uvumilivu na hujawa na hasira. Lakini usia wa mtume kwa mtumishi wa Mungu ni, ‘Kesha katika mambo yote, vumilia mateso, fanya kazi ya mwinjilisti, timiliza huduma yako.’ Katika siku zake baadhi waliliacha kazi ya Bwana. Anaandika, ‘Dema ameniacha, kwa kuwa amependa dunia ya sasa;’ tena, anasema, ‘Aleksanda mfua shaba alinitendea mabaya mengi; Bwana na amlipa sawasawa na matendo yake; nawe ujihadhari naye pia; kwa maana amepinga sana maneno yetu.’

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> Manabii na mitume walipitia majaribu yanayofanana ya upinzani na lawama, na hata Mwanakondoo wa Mungu asiye na doa alijaribiwa katika mambo yote kama sisi tunavyojaribiwa. Alivumilia upinzani wa wenye dhambi dhidi yake.

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> Kila onyo kwa wakati huu lazima lifikishwe kwa uaminifu; lakini 'mtumishi wa Bwana asizozane; bali awe mpole kwa watu wote, awe tayari kufundisha, mvumilivu; kwa unyenyekevu akiwafundisha wale wanaojipinga.' Ni lazima tuyalinde kwa makini maneno ya Mungu wetu, tusije tukaathiriwa na hila za udanganyifu za wale walioiacha imani. Tupaswa kupinga roho yao na ushawishi wao kwa silaha ile ile Bwana wetu aliyoitumia aliposhambuliwa na mkuu wa giza,—'Imeandikwa.' Tunapaswa kujifunza kulitumia Neno la Mungu kwa ustadi. Nasaha ni, 'Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mfanyakazi asiye na haja ya kuaibika, akilitumia kwa usahihi neno la kweli.' Lazima kuwe na kazi ya bidii na sala ya dhati pamoja na imani ili kukabiliana na upotoshaji wa kijanja wa walimu wa uongo na wadanganyifu; kwa maana 'katika siku za mwisho nyakati hatari zitakuja. Watu watakuwa wapendao nafsi zao, wenye tamaa, wenye kujisifu, wenye kiburi, watukanaji, wasiowatii wazazi, wasio na shukrani, wasio watakatifu, wasio na upendo wa asili, wavunjaji wa makubaliano, washtaki wa uongo, wasiojizuia, wakali, wachukiao wema, wasaliti, wajeuri, wenye majivuno, wapendao anasa kuliko kumpenda Mungu; wakiwa na mfano wa utauwa, lakini wakikana nguvu zake; hao ujiepushe nao.' Maneno haya yanaonyesha tabia ya watu ambao watumishi wa Mungu watalazimika kukutana nao. 'Washtaki wa uongo,' 'wachukiao wema,' watawashambulia wale walio waaminifu kwa Mungu wao katika nyakati hizi zilizopotoka. Lakini balozi wa Mbingu lazima aonyeshe roho ile ile iliyodhihirishwa na Bwana. Kwa unyenyekevu na upendo ni lazima afanye kazi kwa ajili ya wokovu wa watu.

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> Paulo anaendelea kuzungumzia wale wanaopinga kazi ya Mungu, akiwafananisha na watu waliopiga vita dhidi ya waaminifu wakati wa Israeli ya kale. Anasema: 'Sasa kama vile Jannes na Jambres walivyompinga Musa, vivyo hivyo hawa nao huipinga kweli; watu wa nia potovu, wasiofaa katika mambo ya imani. Lakini hawatasonga mbele zaidi; kwa kuwa upumbavu wao utadhihirishwa kwa watu wote, kama ilivyokuwa kwao pia.' Tunajua kwamba wakati unakuja ambapo upumbavu wa kupiga vita dhidi ya Mungu utafichuliwa. Tunaweza kungoja kwa utulivu na uvumilivu, tukiwa na imani, haijalishi tumekashifiwa na kudharauliwa kiasi gani; kwa maana 'hakuna kitu kilichofichika, ambacho hakitadhihirishwa,' na wale wanaomheshimu Mungu watapewa heshima naye mbele ya wanadamu na malaika. Tunapaswa kushiriki katika mateso ya wanamatengenezo. Imeandikwa, 'Lawama za wale waliokukashifu zilianguka juu yangu.' Kristo anaelewa majonzi yetu. Hakuna hata mmoja wetu aliyeitwa kubeba msalaba peke yake. Yule Mtu wa mateso wa Kalivari anaguswa na hisia za majonzi yetu, na kwa kuwa yeye mwenyewe ameteseka akijaribiwa, aweza pia kuwasaidia wale walio katika huzuni na majaribu kwa ajili yake. 'Naam, na wote watakaoishi kwa kumcha Mungu katika Kristo Yesu watateswa. Lakini watu waovu na wadanganyaji watazidi kuwa wabaya zaidi na zaidi, wakiwadanganya wengine na wao wenyewe wakidanganywa. Lakini wewe, endelea katika mambo uliyojifunza.' Review and Herald, Januari 10, 1888.

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