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# The Book of Daniel - Number Forty-Three

Kitabu cha Danieli - Nambari arobaini na tatu

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Kufunua Uashiriaji wa Chukizo la Uharibifu katika Unabii wa Kibiblia

Author

Jeff Pippenger

Published

January 7, 2024

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Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.

Utambuzi wa Paulo wa Roma ya kipagani kuwa ndiyo nguvu iliyozuia upapa usiinuke kupata mamlaka mwaka 538, ukawa ushahidi ambao William Miller alitambua uliothibitisha kwamba “the daily,” katika kitabu cha Danieli, inawakilisha upagani. Mfumo wa William Miller ulijengwa juu ya nguvu mbili za uharibifu: upagani ukifuatiwa na upapa. Ugunduzi muhimu zaidi wa Miller uliounga mkono mfumo huo ulikuwa ushuhuda wa Paulo katika 2 Wathesalonike, sura ya pili, ambamo Paulo anatambua kwamba kizuizi dhidi ya upapa, kilichotokana na Roma ya kipagani, kitaondolewa, ili “mtu wa dhambi” awekwe katika hekalu la Mungu, akijionyesha kuwa yeye ni Mungu.

In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?

Katika kitabu cha Danieli, ishara ya "kila siku" inayowakilisha upagani siku zote hufuatiwa na ishara ya upapa, iwe ikiwakilishwa kama "maasi ya uharibifu" au "chukizo la uharibifu." Hata hivyo, katika onyo la Kristo kwa Wakristo kuhusu kuzingirwa na kuangamizwa kwa Yerusalemu kulikotokea katika kipindi cha miaka mitatu na nusu kuanzia mwaka 66 hadi 70 BK, Kristo alirejelea "chukizo la uharibifu, lililonenwa na nabii Danieli" kama ishara kwa Wakristo waliokuwa Yerusalemu kukimbia mara moja. Historia inaonyesha kwamba ishara hiyo haikuwa ishara ya Roma ya kipapa, bali ya Roma ya kipagani. Ishara hiyo ilipaswa kutambuliwa na waaminifu, ili waweze kuepuka kuzingirwa na uharibifu. Je, "chukizo la uharibifu, lililonenwa na nabii Danieli," ni ishara ya Roma ya kipagani, au Roma ya kipapa?

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.

> Basi mtakapoona chukizo la uharibifu, lililonenwa na nabii Danieli, limesimama mahali patakatifu (asomaye na afahamu:), ndipo wale walioko Uyahudi wakimbilie milimani; yeye aliye juu ya paa la nyumba asishuke kuchukua kitu chochote kutoka nyumbani mwake; wala yeye aliye shambani asirudi nyuma kuchukua mavazi yake. Na ole wao wenye mimba, na wale wanaonyonyesha, siku zile! Lakini ombeni kwamba kukimbia kwenu kusiwe wakati wa baridi, wala siku ya sabato; kwa maana wakati huo kutakuwa na dhiki kuu, ambayo haijawahi kuwapo tangu mwanzo wa ulimwengu mpaka sasa, wala haitakuwapo kamwe. Na kama siku hizo zisingepunguzwa, hakuna mwenye mwili angeokoka; lakini kwa ajili ya wateule siku hizo zitapunguzwa. Mathayo 24:15-22.

Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?

Dada White anatoa maoni kuhusu jinsi onyo hili lilivyotimizwa katika historia ya uharibifu wa Yerusalemu kuanzia mwaka 66 hadi 70 B.K., na anabainisha kwamba bendera, au alama ya jeshi la Kirumi, ilikuwa ishara kwa Wakristo waliokuwa bado Yerusalemu kwamba wakimbie. Basi, je, “chukizo la uharibifu, lililonenwa na nabii Danieli,” lilikuwa Roma ya kipagani, au lilikuwa Roma ya kipapa, kama Miller alivyoutegemeza mfumo wake?

William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.

William Miller aliongozwa kuelewa madhihirisho yote mawili ya Roma (ya kipagani yakifuatiwa na ya kipapa), lakini alilazimishwa na historia ya wakati aliouishi kuzichukulia falme zote mbili kama ufalme mmoja. Na bila shaka, ni ufalme mmoja, lakini pia zinawakilisha falme mbili mfululizo. Akiwa amelazimishwa na historia ya kinabii ya 1798, Miller ilimbidi aizungumzie Roma kimsingi kama ufalme mmoja. Mnamo 1798, Miller aliamini Kurudi kwa Pili kwa Kristo kungekuwa takriban miaka ishirini na mitano baadaye. Alijua vyema kabisa kwamba Roma ya kipapa ilikuwa imepokea jeraha la mauti mnamo 1798. Kwa Miller, hakukuwa na falme nyingine za kidunia ambazo zingefuata Roma ya kipapa, kwa kuwa Kristo alikuwa karibu kurudi.

In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.

Katika kipindi cha historia alichokuwamo Miller, alielewa kwamba sanamu ya sura ya pili ya Danieli iliwakilisha falme nne za kidunia, kwa kuwa hayo ndiyo Danieli aliyashuhudia.

> And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.

> Na ufalme wa nne utakuwa imara kama chuma; kwa kuwa chuma huvunja vipande vipande na kutiisha vyote; na kama chuma kinavyovunja hivi vyote, ndivyo kitakavyovunja vipande vipande na kuponda. Na ulivyoziona miguu na vidole vya miguu, sehemu ya udongo wa mfinyanzi na sehemu ya chuma, ufalme huo utagawanyika; lakini ndani yake kutakuwepo nguvu za chuma, kwa kuwa uliona chuma kimechanganyika na udongo wa tope. Danieli 2:40, 41.

Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.

Miller alielewa kwamba kulikuwa na falme nne tu, na ufalme wa nne na wa mwisho ulikuwa Roma, ambayo alijua kutokana na historia kuwa ilikuwa Roma ya kipagani ikifuatiwa na Roma ya kipapa. Kwa Miller, kwa mujibu wa neno la Danieli, ufalme wa nne ulikuwa "umegawanyika," lakini kwa Miller mgawanyiko huo uliwakilisha tu tofautisho kati ya vipengele vya kihalisia na vya kiroho vya ufalme wa Roma. Alikuwa sahihi, lakini uelewa wake ulikuwa mdogo.

Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.

Miller hakuona kwamba mgawanyiko wa Roma ya kipagani na ya kipapa ulitegemea mgawanyiko ambao Paulo aliinuliwa kuutambua. Paulo (na Yohana Mbatizaji) walitambua kwamba katika kipindi cha msalaba, kile kilicho cha kihalisi kilipaswa kubadilika kuwa cha kiroho. Bila uelewa huo, Miller alilazimika kukubali kwamba Roma kimsingi ilikuwa ufalme mmoja wenye awamu mbili. Na bila shaka, alikuwa sahihi (lakini kwa kiwango fulani). Hakuweza kuona kwamba Roma ya kiroho iliwakilishwa na Babeli halisi, maana Roma ya kiroho (upapa) pia ni Babeli ya kiroho.

Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.

Babeli halisi, akiwa wa kwanza kati ya falme nne katika Danieli sura ya pili, ingekuwa kielelezo cha ufalme wa nne, kwa kuwa wa kwanza daima huwa kielelezo cha wa mwisho. Roma ya kipagani ilikuwa imewakilishwa kwa mfano na Babeli, lakini Roma ya kipagani na Babeli zote mbili zilikuwa kielelezo cha Roma ya kiroho (upapa). Hivyo basi, upapa ulikuwa ufalme wa tano, nao uliwakilishwa na Babeli. Hii ndiyo sababu ya msingi kwa nini Dada White analinganisha utekwa wa Israeli halisi katika Babeli kwa miaka sabini na utekwa wa Israeli wa kiroho katika Babeli ya kiroho kwa miaka elfu moja mia mbili na sitini.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Kanisa la Mungu duniani lilikuwa kwa hakika katika utumwa katika kipindi hiki kirefu cha mateso yasiyokoma kama vile wana wa Israeli walivyoshikiliwa mateka huko Babeli wakati wa uhamisho." Manabii na Wafalme, 714.

Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.

Miller basi hakuwa na tatizo kuchanganya utimilifu wa unabii ulioutambulisha kwa uhususi zaidi Roma ya kipagani na Roma ya kipapa. Tutatoa mifano ya hili tunapoendelea, lakini tukielewa kwamba Miller aliiona Roma ya kipagani na ya kipapa kuwa ufalme mmoja, tunaweza kuelewa kwa nini Miller hakuwa na tatizo Yesu anaporejelea "chukizo la uharibifu, lililonenwa na nabii Danieli," kama utimilifu unaomhusu Roma ya kipagani, huku bado akiuelewa usemi wa "chukizo la uharibifu," katika kitabu cha Danieli kama ishara ya Roma ya kipapa. Miller hakuweza kuona nguvu tatu za kuweka ukiwa, na kwa sababu hiyo mfumo wake wa kinabii ulikuwa na mipaka, ingawa ulikuwa sahihi.

But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.

Lakini tunawezaje kuelewa utata kuhusu utimilifu wa kihistoria wa mwaka 66 AD, wakati Roma ya kipagani iliweka bendera zake katika maeneo takatifu ya hekalu kwa kutimiza utabiri wa Kristo? Je, “chukizo la uharibifu, alilosema nabii Danieli,” ni ishara ya Roma ya kipagani au ya kipapa? Jibu la kitendawili hicho ni rahisi kiasi unapotambua nguvu tatu za kuleta ukiwa, badala ya mbili. Tunapaswa kuanza na ufafanuzi wa Dada White kuhusu utimilifu wa utabiri wa Kristo wa uharibifu wa Yerusalemu.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> Katika kusulubiwa kwa Kristo kulikofanywa na Wayahudi kulikuwemo pia maangamizi ya Yerusalemu. Damu iliyomwagwa huko Kalvari ilikuwa uzito uliowazamisha katika maangamizi, kwa dunia hii na ile ijayo. Ndivyo itakavyokuwa katika ile siku kuu ya mwisho, hukumu itakapowashukia wanaoikataa neema ya Mungu. Kristo, jiwe lao la kujikwaa, atawadhihirikia kama mlima wa kulipiza kisasi. Utukufu wa uso wake, ambao kwa wenye haki ni uzima, kwa waovu utakuwa moto unaoteketeza. Kwa sababu upendo umekataliwa, neema imedharauliwa, mwenye dhambi ataangamizwa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> "Kwa mifano mingi na maonyo ya mara kwa mara, Yesu alionyesha kile ambacho kingewapata Wayahudi kwa kumkataa Mwana wa Mungu. Kwa maneno haya alikuwa akiwahutubia wote wa kila kizazi wanaokataa kumpokea kama Mkombozi wao. Kila onyo ni kwao. Hekalu lililotiwa unajisi, mwana asiye mtii, wakulima waovu, na wajenzi wenye dharau, vyote vina ulinganifu wake katika uzoefu wa kila mwenye dhambi. Isipokuwa atubu, hukumu waliyoionyesha kwa mfano itakuwa yake." The Desire of Ages, 600.

When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.

Paulo alipotambua mpito kutoka halisi kwenda kiroho, alibainisha kuwa ulijiri katika kipindi cha msalaba, na ikumbukwe kwamba uharibifu wa Yerusalemu umehusishwa moja kwa moja na msalaba. Uharibifu wa Yerusalemu halisi, uliotekelezwa mara ya kwanza na Babeli halisi, ulitekelezwa kwa mara ya mwisho na Roma halisi, kwa kuwa Yesu siku zote huwakilisha mwisho pamoja na mwanzo. Kukanyagwa chini kwa patakatifu na jeshi kulikoanza na mamlaka ya kipagani ya Babeli kuliishia kwa mamlaka ya kipagani ya Roma.

The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.

Kukanyagwa kiroho kwa Yerusalemu wa kiroho kulifanywa na Roma ya kipapa, na vipindi vyote viwili hivyo vya kukanyagwa (halisi na vya kiroho) vinawakilisha kukanyagwa kwa watu wa Mungu na nguvu ya tatu ya kuleta ukiwa, ambayo katika muktadha wa Roma huitwa Roma ya kisasa.

There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.

Kuna nguvu tatu za kutia ukiwa ambazo kila moja huwatesa watu wa Mungu: joka la upagani, kisha mnyama wa bahari wa Ukatoliki, baada yake mnyama wa nchi kavu wa Marekani (nabii wa uongo). Upagani uliwakilishwa na nguvu mbalimbali za kipagani zilizokanyaga Israeli wa kimwili. Kisha upapa ukakanyaga Israeli wa kiroho kwa miaka elfu moja mia mbili na sitini kuanzia 538 hadi 1798. Umoja wa mara tatu wa joka, mnyama na nabii wa uongo ni Roma ya kisasa, nao pia unawakanyaga watu wa Mungu wakati wa "saa" ya mgogoro wa sheria ya Jumapili. Nguvu tatu za kutia ukiwa za joka, mnyama na nabii wa uongo pia zinawakilishwa kama Roma ya kipagani, Roma ya kipapa na Roma ya kisasa.

In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.

Kwa mujibu wa Ufunuo sura ya kumi na saba, upagani ndio wafalme wanne wa kwanza, mfalme wa tano ni upapa, na mfalme wa sita, wa saba na wa nane ni muungano wa sehemu tatu wa Roma ya kisasa.

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.

> Na kuna wafalme saba: watano wameanguka, na mmoja yupo, na mwingine bado hajaja; naye atakapokuja, lazima adumu muda mfupi. Na yule mnyama aliyekuwako, wala hayupo, yeye ndiye wa nane, naye ni wa wale saba, naye aelekea kuangamia. Ufunuo 17:10, 11.

In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).

Kwa mujibu wa Danieli sura ya pili, upagani ni falme zote nne kuanzia Babeli halisi hadi Roma halisi. Babeli ya kiroho ni Upapa (kichwa cha dhahabu), na muungano wa mara tatu wa joka, mnyama, na nabii wa uongo (Roma ya kisasa), unawakilishwa na muungano wa mara tatu wa Umedi na Uajemi wa kiroho, Ugiriki wa kiroho, na Roma ya kiroho (ambayo jeraha lake la mauti limeponywa).

When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.

Yesu aliporejelea "chukizo la uharibifu, lililonenwa na nabii Danieli," alikuwa akibainisha ishara mahsusi ambayo Wakristo ni lazima waitambue katika kila moja ya hizo Roma tatu. Roma ya kipagani, Roma ya kipapa na Roma ya kisasa zote zinawatesa watu wa Mungu. Mateso hayo yanaonyeshwa kinabii kama kukanyagwa chini kwa mahali patakatifu na jeshi. Yesu alitoa onyo kuhusu kukaribia kwa mateso hayo kwa kila mojawapo ya vipindi vitatu vya mateso. Wakati "ishara" ya mamlaka ya Roma iliwekwa ndani ya mahali patakatifu, wakati wa kukimbia Yerusalemu ulikuwa umefika. Yesu hakuwa akitumia usemi wa Danieli wa "chukizo la uharibifu" kama ishara ya nguvu ya kidunia, bali kama ishara ambayo Wakristo walihitaji kuitambua.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.

> "Yesu aliwaeleza wanafunzi waliokuwa wakimsikiliza hukumu ambazo zingewajia Israeli waliokengeuka, na hasa adhabu ya kulipiza kisasi ambayo ingewapata kwa sababu ya kumkataa na kumsulubisha Masihi. Ishara zisizo na utata zingetangulia kilele cha kutisha. Saa ile ya kutisha ingekuja ghafla na kwa haraka. Naye Mwokozi aliwaonya wafuasi Wake: 'Basi, mtakapouona chukizo la uharibifu, lile lililonenwa na nabii Danieli, limesimama katika mahali patakatifu, (asomaye na afahamu:) ndipo walio Yudea wakimbilie milimani.' Mathayo 24:15, 16; Luka 21:20, 21. Wakati bendera za kipagani za Warumi zitakapowekwa katika nchi takatifu, iliyokuwa ikienea stadi kadhaa nje ya kuta za mji, ndipo wafuasi wa Kristo walipaswa kupata usalama kwa kukimbia. Ishara hiyo ya onyo itakapoonekana, wale watakaotaka kuokoka wasichelewe hata kidogo. Katika nchi yote ya Yudea, na pia katika Yerusalemu yenyewe, ishara ya kukimbia ilipaswa kutiikiwa mara moja. Aliyekuwa juu ya paa la nyumba asishuke kuingia nyumbani mwake, hata ili kuokoa hazina zake za thamani zaidi. Wale waliokuwa wakifanya kazi mashambani au katika mashamba ya mizabibu wasichukue muda kurudi kuchukua vazi la nje walilokuwa wameliacha kando walipokuwa wakitwika joto la mchana. Wasisite hata kwa kitambo, wasije wakakumbwa na uharibifu wa jumla." Pambano Kuu, 25.

In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.

Katika kifungu hicho Dada White anabainisha “chukizo la uharibifu” kama “ishara isiyoweza kutia shaka,” iliyowakilishwa na “alama za uabudu-sanamu za Warumi,” ambazo waliziweka “katika eneo takatifu” la hekalu. Yesu hakuwa akitumia “chukizo la uharibifu” kuwakilisha aidha mamlaka ya Roma ya kipagani au ya kipapa, bali kama “ishara.” Wakati “ishara” hiyo ilipowekwa katika eneo takatifu la hekalu, Wakristo walipaswa kukimbia kutoka Yerusalemu “wasije wakahusishwa katika maangamizi ya jumla.” Dada White anaenda mbali zaidi baadaye katika kifungu hicho hicho na kubainisha kwamba unabii wa Kristo uliotaja uharibifu huo ulitimia zaidi ya mara moja.

> “The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.

> Unabii wa Mwokozi kuhusu kutembelewa kwa hukumu juu ya Yerusalemu utakuwa na utimilifu mwingine, ambao ule ukiwa wa kutisha ulikuwa tu kivuli hafifu. Katika hatima ya mji ule teule tunaweza kuona maangamizi ya dunia iliyokataa rehema za Mungu na kukanyaga sheria Yake. Kumbukumbu za mateso ya wanadamu ambazo dunia imeshuhudia katika karne zake ndefu za uovu zimejaa giza. Moyo huugua, na akili hulegea katika kutafakari. Ya kutisha yamekuwa matokeo ya kukataa mamlaka ya Mbinguni. Lakini taswira iliyo na giza zaidi bado inawasilishwa katika ufunuo wa mambo yajayo. Kumbukumbu za yaliyopita—msururu mrefu wa misukosuko, migogoro, na mapinduzi, “vita vya shujaa ... pamoja na kelele za mkanganyiko, na mavazi yaliyoviringishwa damu” (Isaya 9:5)—hivi ni nini, vikilinganishwa na vitisho vya siku ile ambayo Roho wa Mungu azuiaye ataondolewa kabisa kutoka kwa waovu, asizuie tena mlipuko wa mihemko ya kibinadamu na ghadhabu ya kishetani! Hapo ndipo dunia itaona, kama haijawahi kuona kabla, matokeo ya utawala wa Shetani.

> “But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

> Lakini siku ile, kama ilivyokuwa wakati wa uangamizo wa Yerusalemu, watu wa Mungu wataokolewa, kila mmoja atakayepatikana ameandikwa miongoni mwa walio hai. Isaya 4:3. Kristo ametangaza kwamba Atakuja mara ya pili kuwakusanya waaminifu Wake Kwake Mwenyewe: “Ndipo makabila yote ya dunia wataomboleza, nao watamwona Mwana wa Adamu akija katika mawingu ya mbinguni kwa uwezo na utukufu mkubwa. Naye atawatuma malaika Wake kwa sauti kuu ya tarumbeta, nao watawakusanya wateule Wake kutoka pepo nne, toka mwisho mmoja wa mbingu hata mwisho wa pili.” Mathayo 24:30, 31. Hapo ndipo wao wasiotii injili wataangamizwa kwa pumzi ya kinywa Chake na kuangamizwa kwa mng’ao wa kuja Kwake. 2 Wathesalonike 2:8. Kama Israeli wa kale waovu hujiharibu wenyewe; huanguka kwa sababu ya uovu wao. Kwa maisha ya dhambi, wamejitenga sana na Mungu; asili zao zimepotoka na kuharibika kwa uovu kiasi kwamba udhihirisho wa utukufu Wake kwao ni moto unaoteketeza.

> “Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.

> Wanadamu wajihadhari wasije wakapuuzia funzo lililowafikishwa kwao katika maneno ya Kristo. Kama vile alivyowaonya wanafunzi wake juu ya uharibifu wa Yerusalemu, akiwapa ishara ya kuukaribia uharibifu huo, ili wapate kuponyoka; vivyo hivyo ameiuonya dunia kuhusu siku ya uharibifu wa mwisho na kuwapa dalili za kuikaribia, ili wote watakao waweze kukimbia hasira inayokuja. Yesu asema: 'Kutakuwa na ishara katika jua, na katika mwezi, na katika nyota; na juu ya nchi dhiki ya mataifa.' Luka 21:25; Mathayo 24:29; Marko 13:24-26; Ufunuo 6:12-17. Wale wanaoona watangulizi wa kuja kwake wanapaswa 'kujua ya kwamba iko karibu, hata mlangoni.' Mathayo 24:33. 'Basi kesheni,' ndiyo maneno yake ya maonyo. Marko 13:35. Wanaotii onyo hilo hawataachwa gizani hata siku ile isiwajie kwa ghafla bila wao kujua. Lakini kwa wale wasiotaka kukesha, 'siku ya Bwana hufika kama mwivi usiku.' 1 Wathesalonike 5:2-5." Pambano Kuu, 36, 37.

When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.

Wakati Dada White aliandika maneno haya, bado palikuwa na utimilifu wa baadaye wa uharibifu wa Yerusalemu. Hukumu ya kulipiza kisasi inayotekelezwa dhidi ya Roma ya kisasa (yule joka, mnyama na nabii wa uongo), mwishoni mwa dunia, inawakilisha anguko la mwisho la Babeli ya kiroho, lakini Babeli ya kiroho (upapa) tayari ilianguka mara moja mwaka 1798. Uharibifu wa Yerusalemu unaonyesha hukumu ya kulipiza kisasi ya Mungu juu ya kanisa lililoasi.

The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.

Uharibifu wa Yerusalemu katika kipindi cha miaka mitatu na nusu kuanzia mwaka 66 BK hadi 70 BK unaashiria uharibifu unaotokana na hukumu ya kulipiza kisasi ya Mungu mwishoni mwa dunia, ambao unaletwa juu ya Roma ya kisasa (yule joka, mnyama na nabii wa uongo). Kuzingirwa na uharibifu wa Yerusalemu, uliotekelezwa na upagani kuanzia mwaka 66 BK hadi 70 BK, kulidumu kwa miaka mitatu na nusu kamili.

The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.

Kipindi cha mzingiro na uharibifu wa Yerusalemu ya kiroho, kilichotekelezwa na mfumo wa kipapa, kilidumu miaka mitatu na nusu ya kinabii, kuanzia mwaka 538 hadi 1798. Mifano hiyo miwili inaashiria mzingiro na uharibifu wa Yerusalemu katika "saa" ya mzozo wa sheria ya Jumapili unaoletwa na Roma ya kisasa. Tukio la mwisho kati ya matukio matatu ya uharibifu wa Yerusalemu linageuzwa, kama inavyowakilishwa katika kitabu cha Danieli.

The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.

Kitabu cha Danieli kinaanza na Babeli kuvamia na kuharibu Yerusalemu, na kinamalizika na maangamizi ya Babeli na ushindi wa Yerusalemu. Katika kila moja ya vita vitatu, kulikuwa na ishara iliyotolewa kwa Wakristo iliyowaarifu wakimbie kutokana na vita vilivyokuwa vinakuja. Mnamo mwaka 66 BK, ilikuwa pale majeshi ya Roma ya kipagani yalipoweka alama zao (bendera zao za kivita) katika ardhi takatifu ya patakatifu. Mwaka 538, ilikuwa pale "mtu wa dhambi" alipofunuliwa, akiketi katika hekalu la Mungu (kanisa la Kikristo), akijionyesha kuwa yeye ndiye Mungu, alipopitisha sheria ya Jumapili katika Baraza la Orleans mwaka huo. Kulazimisha utunzaji wa Jumapili ndiko ambako upapa hutambua kama ushahidi wa mamlaka yao juu ya ulimwengu wa Kikristo, kwa kuwa wanadai (kwa usahihi) kwamba hakuna msingi wa ibada ya Jumapili katika Neno la Mungu, na ukweli kwamba wao waliifanya Jumapili kuwa siku ya ibada katika Ukristo ni ushahidi kwamba mamlaka ya mapokeo na desturi zao za kipagani yako juu ya Biblia.

In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.

Mwaka wa 538, Wakristo walipaswa kujitenga na Kanisa la Kirumi, si tu kwa sababu halikuwa kanisa la Kikristo la kweli, bali pia kwa sababu ishara ya mamlaka ya kipapa ilikuwa imewekwa katika maeneo matakatifu ya Kanisa la Mungu. Dada White anabainisha mchakato wa kujitenga wa historia hiyo ulioanzisha kipindi ambacho Kanisa la Mungu lilikimbilia jangwani kwa miaka elfu moja mia mbili na sitini.

> “But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.

> Lakini hakuna muungano kati ya Mkuu wa nuru na mkuu wa giza, wala hauwezi kuwako muungano kati ya wafuasi wao. Wakristo walipokubali kuungana na wale waliokuwa wameongoka nusu tu kutoka katika upagani, waliingia katika njia iliyowaongoza zaidi na zaidi mbali na kweli. Shetani alishangilia kwamba alikuwa amefaulu kuwadanganya idadi kubwa ya wafuasi wa Kristo. Kisha akazielekeza nguvu zake kwa ukamilifu zaidi juu ya hawa, na akawatia moyo kuwatesa wale waliobaki waaminifu kwa Mungu. Hakuna aliyeelewa vyema jinsi ya kupinga imani ya kweli ya Kikristo kama wale waliowahi kuwa watetezi wake; na hawa Wakristo waliokengeuka, wakiungana na wenzao walio nusu wapagani, walielekeza vita vyao dhidi ya vipengele muhimu zaidi vya mafundisho ya Kristo.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Ili wale waliodhamiria kubaki waaminifu wasimame imara dhidi ya udanganyifu na machukizo yaliyofunikwa kwa mavazi ya kikuhani na kuingizwa kanisani, ilihitajika mapambano ya kufa na kupona. Biblia haikukubaliwa kama kipimo cha imani. Fundisho la uhuru wa dini liliitwa uzushi, na waliolitetea walichukiwa na kupigwa marufuku.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> Baada ya mzozo mrefu na mkali, wachache waaminifu waliamua kuvunja muungano wote na kanisa lililoasi ikiwa bado lingekataa kujinasua kutoka kwa uongo na ibada ya sanamu. Waliona kwamba utengano ulikuwa wa lazima kabisa ikiwa wangetii Neno la Mungu. Hawakuthubutu kuvumilia makosa yenye kuangamiza roho zao wenyewe, na kutoa mfano ambao ungehatarisha imani ya watoto wao na watoto wa watoto wao. Ili kuhakikisha amani na umoja walikuwa tayari kufanya maridhiano yoyote yanayopatana na uaminifu kwa Mungu; lakini walihisi kwamba hata amani ingenunuliwa kwa gharama kubwa mno ikiwa ingepatikana kwa gharama ya kanuni. Ikiwa umoja ungeweza kupatikana tu kwa kufanya maridhiano kwa gharama ya ukweli na haki, basi kuwe na kutofautiana, na hata vita. Pambano Kuu, 45.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> Umilele umejitanua mbele yetu. Pazia liko karibu kuondolewa. Sisi tunaoshikilia nafasi hii yenye uzito na uwajibikaji, tunafanya nini, tunawaza nini, hata tunang'ang'ania upendo wa ubinafsi wa starehe, wakati nafsi zinaangamia kutuzunguka? Je, mioyo yetu imekuwa migumu kabisa? Je, hatuwezi kuhisi au kufahamu kwamba tuna kazi ya kufanya kwa ajili ya wokovu wa wengine? Ndugu, je, ninyi ni wa kundi la wale ambao wakiwa na macho hawaoni, na wakiwa na masikio hawasikii? Je, ni bure kwamba Mungu amewapa maarifa ya mapenzi yake? Je, ni bure kwamba amewatumia onyo baada ya onyo? Je, mnaamini matamko ya kweli ya milele kuhusu yale yanayokaribia kuja juu ya dunia, je, mnaamini kwamba hukumu za Mungu zinaning'inia juu ya watu, na bado mnaweza kukaa kwa raha, wazembe, wasiojali, wapenda starehe?

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.

> "Sasa si wakati kwa watu wa Mungu kufunga mioyo yao au kujilundikia hazina duniani. Wakati huo hauko mbali, ambapo, kama wanafunzi wa awali, tutalazimika kutafuta kimbilio katika maeneo yaliyo ukiwa na ya upweke. Kama vile kuzingirwa kwa Yerusalemu na majeshi ya Kirumi kulivyokuwa ishara ya kutoroka kwa Wakristo wa Yudea, ndivyo pia pale taifa letu litakapochukua mamlaka kwa kutoa amri ya kulazimisha sabato ya kipapa; hilo litakuwa onyo kwetu. Wakati huo itakuwa ni wakati wa kuondoka katika miji mikubwa, kama maandalizi ya kuondoka hata katika miji midogo, twende kuishi katika makazi ya kujitenga, sehemu za faragha katikati ya milima. Na sasa, badala ya kutafuta makazi ya gharama kubwa hapa, tunapaswa kujiandaa kuhamia nchi iliyo bora zaidi, yaani ya mbinguni. Badala ya kutumia mali yetu kwa kujiridhisha, tunapaswa kujifunza kubana matumizi. Kila talanta aliyotukopesha Mungu inapaswa kutumiwa kwa utukufu wake katika kuupa ulimwengu onyo. Mungu ana kazi kwa wasaidizi wake ya kufanywa mijini. Misheni zetu lazima ziungwe mkono; misheni mipya lazima ifunguliwe. Kusukuma kazi hii mbele kwa mafanikio kutahitaji gharama si ndogo. Nyumba za ibada zinahitajika, ambamo watu wanaweza kualikwa kusikia kweli za wakati huu. Kwa kusudi hili hasa, Mungu amewaaminisha wasimamizi wake mtaji. Msiifunge mali yenu katika shughuli za kidunia hata kazi hii izuiliwe. Wekeni mali zenu mahali mnaweza kuisimamia kwa manufaa ya kazi ya Mungu. Zitumeni hazina zenu mbele yenu mbinguni." Ushuhuda, juzuu ya 5, 464.

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