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# The Book of Daniel - Number One-Hundred and Sixty-Two

Kitabu cha Danieli - Nambari mia na sitini na mbili

Rome’s Prophetic Time: Unveiling the Vision

Wakati wa Kinabii wa Roma: Kufunua Maono

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma inaanzisha maono, na Roma inafunuliwa katika "wakati" wake. Hii ni kauli ya Dada White ambapo anasema kile kinachopaswa kueleweka kama kilicho wazi:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> "Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni dhahiri, si ya kifumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii umechukuliwa tena kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameurudia, hivyo kuonyesha kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa." Manuscript Releases, juzuu ya 9, uk. 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Bwana harudii mambo yasiyo ya umuhimu mkubwa,” na “nyakati” zinazohusishwa na Rumi zinarudiwa tena na tena. Ni jambo “la umuhimu mkubwa” kuielewa “wakati” unaohusishwa na Rumi, kwa maana huo ndio unaoifunua Rumi kama mada inayoliimarisha ono. Mara saba, ile miaka elfu moja mia mbili na sitini ya utawala wa upapa inatajwa moja kwa moja katika Danieli na Ufunuo.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Naye atanena maneno makuu kinyume cha Aliye Juu, naye atawadhoofisha watakatifu wa Aliye Juu, naye atadhamiria kubadili nyakati na sheria; nao watatiwa mikononi mwake, hata wakati, na nyakati, na nusu ya wakati. Danieli 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto; alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele kwamba itakuwa kwa wakati, nyakati, na nusu; na atakapomaliza kuuvunja uweza wa watu watakatifu, ndipo mambo haya yote yatakapokamilika. Danieli 12:7.

> 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. Revelation 11:2.

> Lakini ua wa nje wa hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watakanyaga mji mtakatifu kwa miezi arobaini na miwili. Ufunuo 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Nami nitawapa mashahidi wangu wawili mamlaka, nao watatabiri siku elfu moja mia mbili na sitini, wakiwa wamevikwa nguo za magunia. Ufunuo 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Na yule mwanamke akakimbilia nyikani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini. Ufunuo 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Naye yule mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke kwenda nyikani, huko mahali pake, ambako anatunzwa kwa wakati, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Ufunuo 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Na akapewa kinywa kinena mambo makuu na makufuru; naye akapewa mamlaka ya kuendelea kwa muda wa miezi arobaini na miwili. Ufunuo 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Marejeo haya saba ya moja kwa moja yanaonyesha sifa bainifu tofauti za kinabii za Roma. Ndani ya vifungu hivyo ndiko Roma inafunuliwa. Dada White anaongeza kuwa vipindi hivi pia vinawakilishwa kama “miaka mitatu na nusu au siku 1260.” Huvikuti “miaka mitatu na nusu” wala “siku elfu mia mbili na sitini” katika Biblia. Dada White anatumia tu mahesabu ya marejeo hayo saba ipasavyo.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> Katika sura ya 13 (mistari 1-10) anaelezwa mnyama mwingine, ‘aliye kama chui,’ ambaye joka alimpa ‘nguvu zake, na kiti chake cha enzi, na mamlaka kuu.’ Alama hii, kama Waprotestanti wengi walivyoamini, inawakilisha upapa, uliorithi nguvu na kiti cha enzi na mamlaka yaliyowahi kushikiliwa na Dola la Roma la kale. Kuhusu yule mnyama aliye kama chui imetangazwa: ‘Akapewa kinywa kilichonena maneno makuu na makufuru.... Naye akaufungua kinywa chake kwa kumkufuru Mungu, kukufuru jina lake, na maskani yake, na wale wakaao mbinguni. Naye akapewa kufanya vita na watakatifu, na kuwashinda; tena akapewa mamlaka juu ya makabila yote, na lugha, na mataifa.’ Unabii huu, ambao unakaribiana sana na maelezo ya pembe ndogo ya Danieli 7, bila shaka unaashiria upapa.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> "'Akapewa mamlaka ya kuendelea miezi arobaini na miwili.' Na, asema nabii, 'Nikaona moja ya vichwa vyake kana kwamba kimejeruhiwa hata kufa.' Tena: 'Ampelekae watu utumwani ataenda utumwani; auaaye kwa upanga lazima auawe kwa upanga.' Miezi arobaini na miwili ni sawa na 'wakati, nyakati, na nusu wakati,' miaka mitatu na nusu, au siku 1260, za Danieli 7—kipindi ambacho mamlaka ya upapa ilipaswa kuwatesa watu wa Mungu. Kipindi hiki, kama ilivyotajwa katika sura zilizotangulia, kilianza na ukuu wa upapa mwaka 538 B.K., na kikamalizika mwaka 1798. Wakati huo papa alitekwa na jeshi la Ufaransa, mamlaka ya upapa ilipokea jeraha la mauti, na unabii ukatimizwa, 'Ampelekae watu utumwani ataenda utumwani.' Mapambano Makuu, 439."

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Kwa mamlaka iliyovuviwa ya kuzingatia pia miaka mitatu na nusu kama “wakati” ambao “unafunua” Roma, marejeo mengine ya kibiblia kuhusu Roma yanaibuka.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Lakini nawaambia hakika, kulikuwa na wajane wengi katika Israeli siku za Eliya, wakati mbingu ilipofungwa kwa miaka mitatu na miezi sita, wakati njaa kubwa ilikuwepo katika nchi yote. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Miaka mitatu na nusu ya Eliya inaunganisha wakati huo na Yezebeli, ambaye ni ishara ya Roma ya Kipapa katika kanisa la Thiatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Lakini nina mambo machache dhidi yako, kwa kuwa unamruhusu yule mwanamke Yezebeli, anayejiita nabii mwanamke, afundishe na awapotoshe watumishi wangu watende uasherati, na kula vitu vilivyotolewa sadaka kwa sanamu. Nami nilimpa nafasi ya kutubu uasherati wake; lakini hakutubu. Ufunuo 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

"Muda" uliotolewa kwa kanisa la nne, linalowakilishwa na Yezebeli, pia ni "nafasi."

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Eliya alikuwa mwanadamu mwenye tabia moja na sisi, naye akaomba kwa bidii kwamba mvua isinyeshe; nayo haikunyesha juu ya nchi kwa muda wa miaka mitatu na miezi sita. Yakobo 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Akitoa maoni kwamba miezi arobaini na miwili ni sawa na siku elfu moja mia mbili na sitini, Dada White anatambulisha kipindi hicho kama “siku zile,” ambazo Kristo alizirejelea.

> “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.

> Vipindi vilivyotajwa hapa—"miezi arobaini na miwili," na "siku elfu moja mia mbili na sitini"—ni sawa; vyote vinawakilisha wakati ambao kanisa la Kristo lilipaswa kuteseka chini ya dhuluma ya Roma. Miaka 1260 ya ukuu wa kipapa ilianza mwaka wa B.K. 538, na hivyo ingekoma mwaka 1798. Wakati huo jeshi la Ufaransa liliingia Roma na kumfanya Papa kuwa mfungwa, naye akafa uhamishoni. Ingawa Papa mpya alichaguliwa muda mfupi baadaye, uongozi wa kipapa haujaweza tena kuhodhi mamlaka ile iliyokuwa nayo hapo awali.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> Mateso ya kanisa hayakuendelea katika kipindi chote cha miaka 1260. Mungu, kwa rehema kwa watu wake, alipunguza muda wa jaribu lao kali. Katika kutabiri ‘dhiki kuu’ itakayolikumba kanisa, Mwokozi alisema: ‘Isipokuwa siku hizo zipunguzwe, hakuna mtu angeokolewa; lakini kwa ajili ya wateule siku hizo zitapunguzwa.’ Mathayo 24:22. Kupitia ushawishi wa Matengenezo, mateso hayo yalifikishwa mwisho kabla ya mwaka 1798. Pambano Kuu, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristo na Dada White wanatambua kauli ya "siku zile" kuwa "wakati" unaoutambulisha Roma ya Kipapa. Danieli anapozungumza kuhusu mateso yaliyofuata kuwekwa kwa upapa kwenye kiti cha enzi cha dunia katika aya ya thelathini na moja ya sura ya kumi na moja, anauita wakati huo wa mateso "siku nyingi".

> 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. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Na majeshi yatasimama upande wake, nao watatianajisi mahali patakatifu pa ngome, nao wataondoa dhabihu ya kila siku, nao wataweka chukizo la uharibifu. Na wale wafanyao uovu kinyume cha agano atawapotosha kwa ubembelezi; bali watu wamjuao Mungu wao watakuwa hodari, nao watatenda mambo makuu. Nao wenye ufahamu miongoni mwa watu watafundisha wengi; hata hivyo, wataanguka kwa upanga, na kwa moto, kwa kutekwa, na kwa uporaji, siku nyingi. Danieli 11:31-33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Roma inafunuliwa kwa uhusiano na wakati wa kinabii unaohusishwa nayo; ndiyo maana Paulo anasema kwamba mtu wa dhambi atafunuliwa “kwa wakati wake”. Ukweli kwamba Roma inaweka msingi wa maono, ambayo tusipoyajua tunaangamia, unabainisha kwa nini wakati huo wa kinabii unawakilishwa mara nyingi sana, na kwa njia nyingi, kwa maana Mungu “harudii mambo yasiyo na umuhimu mkubwa.” Katika mistari iliyotangulia, mwisho wa kipindi cha wakati pia umeonyeshwa.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Na wale wenye ufahamu miongoni mwa watu watafundisha wengi; lakini wataanguka kwa upanga, na kwa moto, kwa kutekwa mateka, na kwa uporaji, siku nyingi. Sasa watakapoanguka, watasaidiwa kwa msaada mdogo; lakini wengi wataambatana nao kwa kujipendekeza. Na baadhi ya wenye ufahamu miongoni mwao wataanguka, ili kuwajaribu, na kuwatakasa, na kuwafanya kuwa weupe, hata wakati wa mwisho; kwa kuwa bado ni kwa wakati uliowekwa. Danieli 11:33-35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Wakati wa mwisho” “bado ni kwa wakati uliowekwa.” Neno la Kiebrania “appointed” ni “moed,” na linamaanisha wakati uliowekwa au miadi. Umuhimu na uzito wa kinabii wa “wakati uliowekwa,” katika kitabu cha Danieli unatambulika kwa jinsi unavyotajwa mara kwa mara. Waadventista wa Laodikia wachache sana, iwapo wapo, hutambua kwamba mwaka 1989 ulikuwa “wakati wa mwisho,” na hivyo 1989 ulikuwa wakati uliowekwa. Ilikuwa miadi iliyowekwa na Mungu, wakati atakapofungua muhuri wa maarifa kwa ajili ya harakati ya mia moja na arobaini na nne elfu. Kwa sababu hii, kitabu cha Danieli hutoa ushahidi kwamba “wakati uliowekwa” unaashiria kuwasili kwa “wakati wa mwisho”. Katika Danieli sura ya nane, ishara hii ya kinabii imeelezwa.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Nikasikia sauti ya mtu kati ya kingo za Ulai, ikaita, ikasema, Gabrieli, umfanye mtu huyu aelewe maono. Basi akakaribia niliposimama: na alipofika, nikaogopa, nikaanguka kifudifudi: lakini akaniambia, Elewa, ee mwana wa mwanadamu: kwa maana maono hayo ni ya wakati wa mwisho. Na alipokuwa akisema nami, nilikuwa katika usingizi mzito, uso wangu ukiuelekea nchi: lakini akanigusa, akanisimamisha wima. Akasema, Tazama, nitakujulisha yatakayokuwako katika ule mwisho wa ghadhabu: kwa maana mwisho utakuwa wakati uliowekwa. Danieli 8:16-19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Kama ilivyo katika sura ya kumi na moja, neno “mwisho,” katika “wakati wa mwisho” katika aya hizi ni neno tofauti la Kiebrania kuliko lile linalotafsiriwa kama “uliowekwa.” Wakati wa mwisho unawakilisha kipindi kinachoanza katika wakati uliowekwa. “Wakati uliowekwa” (moed) ni miadi, na wakati wa mwisho (neno la Kiebrania “gets”) ni kipindi cha wakati, ambacho huanza katika wakati uliowekwa. Ni huo “wakati” unaoifichua Roma, na huo “wakati” ni muhimu sana kiasi kwamba mwisho wa kipindi hicho cha wakati, na kipindi kinachofuatia mwisho wa wakati huo, vinawakilishwa na mashahidi kadhaa. Katika aya ya ishirini na nne ya sura ya kumi na moja ya Danieli, Roma ya kipagani inatambuliwa kuwa inatawala ulimwengu kwa “wakati”.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Wakati” wa mfano ni miaka mia tatu na sitini, kwa kuwa kuna siku mia tatu na sitini katika mwaka wa kibiblia. Roma ya kipagani ilitawala kwa “wakati,” na Roma ya kipapa ilitawala kwa “wakati, nyakati na nusu ya wakati.” Roma ya kisasa inatawala kwa “saa” ya mfano, au “miezi arobaini na miwili” ya mfano. Hakuna wakati wa kinabii baada ya 1844, hivyo “saa” na “miezi arobaini na miwili” ni kipindi kuanzia sheria ya Jumapili inayokuja hivi karibuni hadi kufungwa kwa kipindi cha rehema cha wanadamu. Lakini Roma ya kipagani ilitawala kwa mamlaka ya juu kabisa kuanzia Vita vya Actium mwaka 31 KK, hadi Konstantino alipoahamishia mji mkuu wa himaya Konstantinopoli mwaka 330. Tunajua kwamba mistari ifuatayo inazungumzia Roma ya kipagani, kwa kuwa Kristo anaonyeshwa kama “mkuu wa agano” ambaye “atavunjika” aliposulubiwa. Nguvu iliyokuwa ikitawala wakati huo ilikuwa Roma ya kipagani, kwa hiyo mistari tutakayoitazama sasa inaitambulisha Roma ya kipagani.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Na katika mahali pake atasimama mtu wa kudharauliwa, ambaye hawatampa heshima ya ufalme; lakini atakuja kwa amani, naye ataupata ufalme kwa kujipendekeza. Na kwa jeshi kama mafuriko watafagiliwa mbali kutoka mbele yake, na kuvunjika; naam, hata mkuu wa agano. Na baada ya kufanywa agano pamoja naye atatenda kwa hila; maana atainuka, naye atatiwa nguvu pamoja na watu wachache. Ataingia kwa amani hata katika sehemu zilizo manono za mkoa; naye atafanya yale ambayo baba zake hawakuyafanya, wala babu zake; atawagawanyia nyara, uporaji, na mali; naam, atapanga hila zake juu ya ngome imara, hata kwa muda. Danieli 11:21-24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Neno "against" katika sehemu ya mwisho ya aya hizo kwa kweli linamaanisha "from," na aya hiyo inasema kwamba Roma ya kipagani itatawala (kutabiri hila zake) "from" ngome yake (Jiji la Roma) kwa miaka mia tatu na sitini.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> AYA 24. Ataingia kwa amani hata mahali palipo nono zaidi pa mkoa: naye atafanya lile ambalo baba zake hawakulifanya, wala mababu zake; atagawanya miongoni mwao mawindo, na nyara, na mali: naam, naye atafanya mashauri yake juu ya ngome, kwa muda.

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> Njia ya kawaida ambayo mataifa, kabla ya siku za Roma, yalitumia kupata majimbo ya thamani na ardhi tajiri ilikuwa kupitia vita na uvamizi. Roma sasa ilifanya jambo ambalo halikuwa limefanywa na baba zao wala babu zao; yaani, kupokea umiliki wa maeneo hayo kwa njia za amani. Desturi ambayo hapo awali haikuwahi kusikika sasa ilianzishwa, ya wafalme kuwaachia Waroma falme zao kwa wasia. Roma ilipata umiliki wa majimbo makubwa kwa njia hii.

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> Na wale ambao hivyo waliingia chini ya utawala wa Roma walinufaika si haba kutokana na hilo. Walitendewa kwa wema na kwa upole. Ilikuwa kana kwamba mawindo na nyara ziligawiwa miongoni mwao. Walilindwa dhidi ya maadui wao, na walipumzika kwa amani na usalama chini ya ulinzi wa mamlaka ya Kirumi.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> Kuhusu sehemu ya mwisho ya aya hii, Askofu Newton anatoa wazo la kubuni mipango kutoka katika ngome, badala ya dhidi ya ngome hizo. Hivi ndivyo Warumi walivyofanya kutoka katika ngome imara ya mji wao wenye vilima saba. ‘Hata kwa muda;’ bila shaka muda wa kinabii, miaka 360. Miaka hii inapaswa kuhesabiwa kuanzia wapi? Huenda kuanzia tukio linaloangaziwa katika aya inayofuata.

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> 'AYA 25. Naye ataamsha nguvu zake na ujasiri wake dhidi ya mfalme wa kusini pamoja na jeshi kubwa; na mfalme wa kusini atachochewa kwenda vitani akiwa na jeshi kubwa sana lenye nguvu; lakini hatasimama; kwa maana watabuni hila dhidi yake.'

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Kwa aya ya 23 na 24 tunaletwa hadi upande huu wa muungano kati ya Wayahudi na Warumi, mwaka 161 KK, hadi wakati ule ambapo Roma ilikuwa imepata utawala wa ulimwengu wote. Aya iliyoko mbele yetu sasa inaleta katika mtazamo kampeni yenye nguvu dhidi ya mfalme wa kusini, Misri, na kutokea kwa vita mashuhuri kati ya majeshi makubwa na yenye nguvu. Je, matukio kama haya yalitukia katika historia ya Roma yapata wakati huu?—Ndiyo, yalitukia. Vita hivyo vilikuwa vita kati ya Misri na Roma; na pambano hilo lilikuwa pambano la Actium. Hebu tuyatazame kwa ufupi mazingira yaliyoongoza kwenye mapambano hayo.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Katika aya zifuatazo, Danieli anarejea tena kwenye wakati uliowekwa na ule mwisho.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Naye atachochea nguvu zake na ujasiri wake kumpinga mfalme wa kusini pamoja na jeshi kubwa; na mfalme wa kusini atachochewa kwenda vitani pamoja na jeshi kubwa mno lenye nguvu; lakini hatasimama; kwa kuwa watabuni hila dhidi yake. Naam, wale wanaokula sehemu ya chakula chake watamwangamiza, na jeshi lake litasambaratika; na wengi wataanguka wakiuawa. Na mioyo ya wafalme hawa wawili itakuwa ya kutenda uovu, nao watasema uongo mezani pamoja; lakini haitafanikiwa; kwa maana mwisho bado utakuwa wakati uliowekwa. Kisha atarudi katika nchi yake akiwa na utajiri mwingi; na moyo wake utakuwa kinyume na agano takatifu; naye atafanya mambo ya ajabu, kisha atarudi katika nchi yake. Wakati uliowekwa atarudi, na kuja kuelekea kusini; lakini haitakuwa kama ya kwanza, wala kama ya mwisho. Danieli 11:25-29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Katika sura ya nane, Gabrieli alibainisha kwamba “chazon,” maono ya miaka elfu mbili mia tano na ishirini, yangekamilika wakati uliowekwa, na ndipo kipindi kinachowakilishwa na “wakati wa mwisho” kingeanza. Katika kifungu hiki, wakati uliowekwa ni mwisho wa miaka mia tatu na sitini ambayo Roma ya kipagani ingetawala dunia kwa enzi kuu. Katika kifungu hiki hakuna “wakati wa mwisho,” kwa maana hapakuwa na chochote kilichotiwa muhuri ambacho kingepaswa kufunguliwa mwishoni mwa kipindi hicho cha historia.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Katika Danieli sura ya nane, maono ya “mwisho wa ghadhabu” ile, ambayo ilikuwa miaka elfu mbili mia tano na ishirini iliyoishia wakati uleule na ile miaka elfu mbili mia tatu, yalitiwa muhuri hata “wakati wa mwisho”; kwa maana katika mwaka wa 1844, ambao ulikuwa wakati uliowekwa wa maono yote mawili, nuru ya malaika wa tatu ilifunuliwa. Katika Danieli kumi na moja, aya ya thelathini hadi thelathini na sita, mwishoni mwa “ghadhabu ya kwanza” katika mwaka wa 1798, palipaswa kuwepo kipindi kilichowakilishwa kuwa ni “wakati wa mwisho,” wakati ambapo nuru ya malaika wa kwanza ilifunuliwa. Kwa hiyo, unabii wa wakati wa Rumi ya kipagani haukuwa na wakati wa mwisho, bali wakati uliowekwa tu, ukitambulisha ni lini ile miaka mia tatu na sitini ilipomalizika; lakini wakati uliowekwa mwaka wa 1798, na wakati uliowekwa mwaka wa 1844, vyote viwili vilifunua ujumbe ambao ulipaswa kueleweka katika kipindi kilichowakilishwa kuwa ni “wakati wa mwisho”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Roma inafunuliwa kama inavyowakilishwa kinabii ndani ya wakati wake wa kinabii. "Wakati, nyakati na nusu ya wakati", "miezi arobaini na miwili", "siku elfu moja mia mbili na sitini", na "miaka mitatu na nusu" ni baadhi ya ishara mbalimbali zinazowakilisha kipindi ambacho upapa ulitawala wakati wa Enzi za Giza. Kipindi kinachounganisha harakati ya Wamileraiti na harakati ya wale elfu mia arobaini na nne ni miaka mia moja ishirini na sita. Mia moja ishirini na sita pia ni ishara ya siku elfu moja mia mbili na sitini, kwa kuwa ni zaka, yaani sehemu ya kumi ya kiasi hicho. Miaka mia moja ishirini na sita kuanzia uasi wa 1863 hadi wakati uliowekwa mwaka 1989, inautambulisha mwaka 1989 kuwa miadi ya Mungu na watu wake wa siku za mwisho.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> Tuyachunguzeje Maandiko? Je, tupigilie vigingi vya mafundisho yetu kimoja baada ya kingine, kisha tujitahidi kufanya Maandiko yote yalingane na maoni yetu tuliyoyaweka, au tuchukue mawazo na mitazamo yetu tukayapeleka kwa Maandiko, na kupima nadharia zetu kila upande kwa kipimo cha Maandiko ya kweli? Wengi wanaosoma, na hata wanaofundisha Biblia, hawaelewi ile kweli ya thamani wanayofundisha au kuisoma. Watu hukumbatia makosa, ilhali kweli imebainishwa waziwazi, na kama wangeleta mafundisho yao kwa neno la Mungu, wala wasilisome neno la Mungu kwa mwanga wa mafundisho yao ili kuthibitisha mawazo yao kuwa sahihi, wasingetembea katika giza na upofu, wala kukumbatia kosa. Wengi huwapa maneno ya Maandiko maana inayoendana na maoni yao wenyewe, na hujipotosha wenyewe na kuwadanganya wengine kwa tafsiri zao potofu za neno la Mungu. Tunapoanza kusoma neno la Mungu, tunapaswa kufanya hivyo kwa mioyo myenyekevu. Kila ubinafsi, na tamaa ya kuwa wa kipekee, viwekwe kando. Maoni yaliyothaminiwa kwa muda mrefu hayapaswi kuchukuliwa kuwa yasiyoweza kukosea. Kukosa utayari kwa Wayahudi kuacha mapokeo yao yaliyokuwa yamekita mizizi kulisababisha maangamizi yao. Walikuwa wameazimia kutoona dosari yoyote katika maoni yao au katika ufafanuzi wao wa Maandiko; lakini haidhuru muda gani watu wamekuwa na maoni fulani; kama hayajaungwa mkono kwa wazi na neno lililoandikwa, yanapaswa kutupiliwa mbali.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> Wale wanaotamani ukweli kwa dhati hawatasita kuweka wazi misimamo yao ili ichunguzwe na kukosolewa, wala hawatakereka iwapo maoni na mawazo yao yatapingwa. Huu ndio ulikuwa roho iliyothaminiwa miongoni mwetu miaka arobaini iliyopita. Tulikuwa tukikusanyika tukiwa na mzigo rohoni, tukiomba tuwe wamoja katika imani na mafundisho; kwa maana tulijua kwamba Kristo hagawanyiki. Hoja moja kwa wakati mmoja ilikuwa ikifanywa mada ya uchunguzi. Hali ya uzito na taadhima ilitawala mabaraza haya ya uchunguzi. Maandiko Matakatifu yalifunguliwa kwa kicho kikuu. Mara nyingi tulifunga, ili tuandaliwe vyema zaidi kuuelewa ukweli. Baada ya maombi ya bidii, ikiwa hoja yoyote haikueleweka, ilijadiliwa, na kila mmoja alitoa maoni yake kwa uhuru; kisha tulipiga magoti tena katika maombi, na dua za dhati zikapaa mbinguni kwamba Mungu atusaidie tuone sawa kwa sawa, ili tuwe wamoja, kama Kristo na Baba walivyo mmoja. Machozi mengi yalimwagika. Ikiwa ndugu mmoja angemkemea mwingine kwa upungufu wa uelewa kwa kutokuelewa kifungu kama alivyokielewa yeye, yule aliyekemewa baadaye angemshika ndugu yake mkono, na kusema, 'Tusimhuzunishe Roho Mtakatifu wa Mungu. Yesu yuko pamoja nasi; tuwe na roho ya unyenyekevu na inayoweza kufundishwa;' naye yule ndugu aliyekuwa amehutubiwa angesema, 'Nisamehe, ndugu, nimekutendea isivyo haki.' Kisha tulipiga magoti tena katika kipindi kingine cha maombi. Tulitumia saa nyingi kwa njia hii. Kwa kawaida hatukusoma pamoja zaidi ya saa nne kwa wakati mmoja, lakini wakati mwingine usiku mzima ulitumiwa katika uchunguzi wa makini wa Maandiko, ili tuuelewe ukweli wa wakati wetu. Wakati fulani Roho wa Mungu alinijilia, na sehemu zilizo ngumu zilifanywa wazi kupitia njia aliyoweka Mungu, na ndipo kulikuwa na maelewano kamilifu. Sote tulikuwa na nia moja na Roho mmoja.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> Tulihangaika kwa bidii kubwa kuhakikisha kwamba Maandiko hayangepotoshwa ili yakidhi maoni ya mtu yeyote. Tulijaribu kufanya tofauti zetu ziwe ndogo iwezekanavyo kwa kutozingatia sana hoja za umuhimu mdogo, ambazo kulikuwa na maoni yanayotofautiana juu yake. Lakini mzigo wa kila nafsi ulikuwa kuleta hali miongoni mwa ndugu ambayo ingejibu sala ya Kristo kwamba wanafunzi wake wawe mmoja kama yeye na Baba walivyo mmoja. Wakati mwingine ndugu mmoja au wawili wangalisimama kwa ukaidi kupinga mtazamo uliowasilishwa, na wakatenda kulingana na hisia za asili za moyo; lakini hali hii ilipojitokeza, tulisitisha uchunguzi wetu na kuahirisha mkutano wetu, ili kila mmoja apate nafasi ya kumwendea Mungu kwa sala, na bila kuzungumza na wengine, achunguze hoja ya tofauti, akiomba nuru kutoka mbinguni. Kwa ishara za urafiki tulitengana, tukaahidi kukutana tena haraka iwezekanavyo kwa uchunguzi zaidi. Mara kwa mara nguvu ya Mungu ilitujilia kwa namna iliyo dhahiri, na nuru iliyo wazi ilipofunua hoja za kweli, tulilia na tukafurahi pamoja. Tulimpenda Yesu; tulipendana.

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> Katika siku zile Mungu alitutendea, na ukweli ulikuwa wa thamani kwa roho zetu. Ni lazima umoja wetu leo uwe wa namna itakayoweza kustahimili majaribu. Tuko katika shule ya Bwana hapa, ili tuandaliwe kwa ajili ya shule ya mbinguni. Lazima tujifunze kuvumilia kukatishwa tamaa kwa mfano wa Kristo, na somo linalofundishwa na hili litakuwa la umuhimu mkubwa kwetu.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> Tuna masomo mengi ya kujifunza, na mengi mengi ya kuachana na tuliyojifunza. Mungu na mbingu peke yao ni wasio na kosa. Wale wanaodhani kwamba hawatapasa kamwe kuacha mtazamo wanaoupenda, wala hawatakuwa kamwe na haja ya kubadili maoni, watavunjika moyo. Mradi tu tunashikilia mawazo na maoni yetu wenyewe kwa kung’ang’ania kwa uthabiti, hatuwezi kuwa na umoja ambao Kristo aliuombea. Review and Herald, Julai 26, 1892.

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