Article

# The Book of Daniel - Number Forty-Five

Kitabu cha Danieli - Nambari Arobaini na Tano

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Mabadiliko ya Kiishara: Kufumbua Fumbo la Kila Siku katika Kitabu cha Danieli

Author

Jeff Pippenger

Published

January 9, 2024

Formats

PDF
Word

The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

Kile "cha kila siku" katika kitabu cha Danieli kilitambuliwa na William Miller kuwa ni ishara ya Roma ya kipagani au upagani, lakini katika siku za mwisho ni ishara ya kukataliwa kwa kweli za msingi za William Miller. Kinawakilisha mwisho wa uasi ulioanza mwaka 1863, kwa kukataliwa kwa uelewa wa Miller kuhusu "mara saba" za Musa katika Mambo ya Walawi ishirini na sita. Wakati Waadventista walipokataa utambuzi sahihi wa "cha kila siku" kama upagani, waligeuza ishara ya Shetani kuwa ishara ya Kristo. Isaya anabainisha kwamba kazi hii ilikuwa ya kugeuza mambo juu chini. Kukataliwa kwa "cha kila siku" kuliwekwa rasmi katika miaka ya 1930 (kizazi cha tatu cha Uadventista), lakini suala hili lilikuwa la mabishano tangu 1901 (kizazi cha pili cha Uadventista). Kama ilivyokuwa kwa Israeli ya kale, kukataa kwa hatua kwa hatua ukweli kulipelekea kukubaliwa kwa kosa lililokuwa na vipengele vya dhambi isiyosameheka.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Dhambi isiyosameheka kwa Wayahudi waliopenda mabishano ilidhihirishwa walipotambua kazi alizofanya Kristo kuwa kazi za Shetani. Israeli ya kale ni ishara kuu ya Israeli ya kisasa, na Israeli ya kisasa ilifanya jambo hilo hilo, ila kwa kinyume. Walichukua kazi za Shetani (upagani), wakazinasibisha kwa Kristo. Uasi wa Israeli ya kale unajumuisha uchaguzi wao wa Shetani kuwa mfalme wao.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Basi Pilato aliposikia neno hilo, akamleta Yesu nje, akaketi katika kiti cha hukumu, mahali paitwapo Sakafu ya Mawe; kwa Kiebrania, Gabatha. Nayo ilikuwa siku ya Maandalio ya Pasaka, yapata saa ya sita; akawaambia Wayahudi, Tazameni Mfalme wenu! Nao wakapiga kelele, Mwondoe, mwondoe, msulubishe. Pilato akawaambia, Je, nimsulubishe Mfalme wenu? Makuhani wakuu wakajibu, Hatuna mfalme ila Kaisari. Ndipo akamkabidhi kwao ili asulubishwe. Wakamchukua Yesu, wakamwondoa. Yohana 19:13-16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilato alikuwa mwakilishi wa Roma ya kipagani, na Dada White anabainisha kwamba yule joka aliyefukuzwa kutoka mbinguni katika Ufunuo sura ya kumi na mbili ni Shetani, lakini kwa maana ya pili, joka pia ni Roma ya kipagani. Kwa hiyo joka linaashiriwa na "ile ya kila siku." Mwisho wa uasi wa Israeli wa kale, walipotangaza hadharani, "Hatuna mfalme ila Kaisari," uliwakilisha tamko lao la hadharani kwamba walikuwa chini ya utawala wa mfalme wao, na mfalme wao alikuwa Shetani. Uasi huo dhidi ya Mungu kama Mfalme ulianza katika siku za nabii Samweli, walipomkataa Mungu kuwa mfalme wao na kudai wapewe mfalme wa kibinadamu ili wawe kama mataifa mengine.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Ndipo wazee wote wa Israeli wakakusanyika pamoja, wakamwendea Samweli huko Rama, wakamwambia, Tazama, wewe u mzee, na wanao hawaendi katika njia zako; sasa utuweke mfalme atuhukumu kama mataifa yote. Lakini neno hilo lilimchukiza Samweli waliposema, Tupe mfalme atuhukumu. Naye Samweli akamwomba Bwana. Bwana akamwambia Samweli, Sikiliza sauti ya watu katika yote watakayokuambia; kwa maana hawajakukataa wewe, bali wamenikataa mimi, ili nisiwatawale. Kulingana na matendo yao yote waliyoyafanya tangu siku ile nilipowatoa katika nchi ya Misri hata leo hii, yaani wameniacha na kutumikia miungu mingine, ndivyo wanavyokutendea wewe pia. 1 Samweli 8:4-8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Waisraeli wa kale hawakuwahi kutambua kwamba walikuwa wamemkataa Mungu, wala kwamba tamaa yao ya kuwa na mfalme wa kidunia ingeendelea hadi kufikia kiasi cha kumsulubisha Masihi na kumchagua Shetani kuwa mfalme wao. Uasi wao ulifichwa machoni pao na mawazo yao ya kujihesabia haki kwamba, licha ya kumkataa Mungu, bado walikuwa watu teule; kwani, baada ya yote, walivyofikiri, Mungu bado alidumisha huduma takatifu ya kinabii, hata baada ya Samweli.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Walitafsiri vibaya huduma ya kinabii ya manabii, wakiamini kwamba uwepo wa manabii wa Mungu ulithibitisha kuwa wao walikuwa wateule wa Mungu. Hawakutambua kwamba walikuwa mbali na Mungu na kwamba manabii walikuwa wakitafuta kuwaongoza warudi kwa Mungu, kwa kuwa waliutafsiri utendaji wa manabii kuwa ushahidi kwamba Mungu alikuwa akiwaongoza. Hii ilikuwa licha ya wao kuendelea kukataa ujumbe wote wa manabii uliotumwa kwao. Udanganyifu huo huo uliingia katika Uadventista mwaka 1863.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Uadventista ulikataa harakati iliyokuwa imeunganishwa kupitia huduma ya William Miller, na ukachagua kuwa kanisa lililosajiliwa kisheria katika mwaka huohuo ambapo walikataa ujumbe wa Musa wa "mara saba," kama ulivyowasilishwa na Eliya (William Miller). Mwaka huohuo walitengeneza chati ya kinabii bandia, ambayo haikuweza tena kusomeka, wala haikuweza tena "kunena" kulingana na Habakuki 2:3, kwa kuwa ilihitaji kipeperushi cha maelezo ili kuifafanua. Chati za Habakuki ziliweza kusomeka jinsi zilivyokuwa, na hivyo ziliweza "kunena".

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Uadventista ulikataa kufanya uchunguzi wowote wa nafsi kuhusu uamuzi walioufanya mwaka 1863, kwa maana walikuwa na nabii wa kike miongoni mwao, ambaye alithibitisha kwamba wao ndio watu waliobaki waliotambuliwa katika Kitabu cha Ufunuo, waliokuwa na Roho ya Unabii. Walionyesha roho na mtazamo uleule wa Israeli ya kale, na uasi ulioanza kwa kukataa johari ya kwanza iliyogunduliwa na Miller hatimaye uliwaongoza kukataa pia utambuzi wa Miller wa johari ya "kile cha kila siku".

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Israeli ya kisasa ilikataa ufahamu wa Miller kuhusu "kile cha kila siku", ishara ya Roma ya kipagani, ambayo kwa upande wake ni ishara ya Shetani, na ikadai kwamba "kile cha kila siku" ni ishara ya Kristo. Kwa maneno mengine, Israeli ya kisasa ilichagua kukubali ishara ya kishetani kama ishara ya Kristo. Kama vile Israeli ya kale ilitangaza kwamba haikuwa na mfalme ila Kaisari, mwakilishi wa Roma ya kipagani, ambayo ni ishara ya Shetani.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Kwa upande wa matumizi ya kinabii, uchaguzi huo ulilazimu Israeli ya kisasa kufafanua upya sura za saba, nane na tisa za Danieli, ambazo ndizo haswa zinazowakilishwa na Mto Ulai, na ndizo zilizokuwa ongezeko la maarifa katika historia ya Wamileraiti. Wangelazimika kubadili sura hizo, kwa kuwa sura ya nane inataja moja kwa moja “kile cha kila siku” mara tatu.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Walilazimishwa na historia ambapo maono ya Mto Ulai yalifunguliwa muhuri, Wamileraiti hawakuona falme nyingine za kidunia kabla ya Kristo kurudi na kuanzisha ufalme wake wa milele, kama inavyoonyeshwa katika Danieli sura ya pili. Kwa hiyo walichukulia ufalme wa nne wa Rumi kuwa ufalme mmoja wenye vipengele viwili. Vipengele hivyo viwili vilionyeshwa moja kwa moja katika sura ya saba na ya nane za Danieli. Danieli anabainisha kwamba maono aliyopokea katika sura ya nane yalipaswa kueleweka kwa uhusiano na maono ya sura ya saba.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Katika mwaka wa tatu wa kutawala kwa mfalme Belshaza, maono yalionekana kwangu, naam, mimi Danieli, baada ya yale yalionekana kwangu hapo kwanza. Danieli 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Maono "yaliyomtokea" Danieli "hapo mwanzo," yalikuwa maono ya sura ya saba.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Katika mwaka wa kwanza wa Belshaza, mfalme wa Babeli, Danieli aliona ndoto na maono ya kichwa chake alipokuwa kitandani; ndipo akaandika ile ndoto, akatoa habari ya jumla ya mambo hayo. Danieli 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Maono mawili hayo yanawakilisha vipengele viwili vya falme za unabii wa Biblia ambavyo kwanza vilikuwa vimewakilishwa katika sura ya pili ya Danieli. Falme nne za Babeli, Umedi-Uajemi, Ugiriki na Urumi zilirudiwa katika sura ya saba, na tena katika sura ya nane, lakini kwa utofautishaji kati ya vipengele vya kisiasa vya falme hizo nne na vipengele vya kidini vya falme hizo nne. Katika Danieli sura ya saba, falme hizo zinawakilishwa na wanyama wawindaji, lakini katika sura ya nane falme zilezile zinawasilishwa na wanyama wa hekaluni. Danieli alitamani kuelewa maono ya sura ya saba, nao Gabrieli akamjia ili kuyaeleza.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Mimi, Danieli, nilihuzunika rohoni mwangu ndani ya mwili wangu, na maono ya kichwa changu yakanifadhaisha. Nikamkaribia mmoja wa wale waliosimama karibu, nikamuuliza habari ya kweli ya haya yote. Basi akaniambia, akanijulisha tafsiri ya mambo hayo. Hawa wanyama wakubwa, ambao ni wanne, ni wafalme wanne watakaoinuka kutoka duniani. Bali watakatifu wa Aliye Juu Sana watapokea ufalme, nao wataumiliki ufalme huo milele, naam, hata milele na milele. Danieli 7:15-18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Danieli aliambiwa kwamba wale wanyama wanne walikuwa ni falme nne za duniani ambazo zingekuwapo hadi ufalme wa milele wa Mungu usimamishwe, kulingana na Danieli sura ya pili. Ilipaswa kuwe na falme nne za duniani zilizotangulia kuwasili kwa ufalme wa milele wa Mungu, kama ilivyowakilishwa na jiwe lililokatwa kutoka mlimani na likajaza dunia yote katika sura ya pili.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Dada White aliupeleka uelewa wa Wamileraiti kuhusu zile falme nne mbali zaidi ya uelewa wa Wamileraiti, alipozungumzia mnyama wa nchi katika Ufunuo sura ya kumi na tatu.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> Katika hatua hii ishara nyingine inaletwa. Asema nabii: 'Nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo.' Mstari wa 11. Mwonekano wa mnyama huyu pamoja na namna ya kuinuka kwake vinaonyesha kwamba taifa analoliwakilisha si sawa na yale yaliyowasilishwa katika ishara zilizotangulia. Falme kuu zilizotawala ulimwengu ziliwasilishwa kwa nabii Danieli kama wanyama wa mawindo, zikiinuka wakati 'pepo nne za mbinguni ziliposhindana juu ya bahari kuu.' Danieli 7:2. Katika Ufunuo kumi na saba malaika alieleza kwamba maji yanawakilisha 'watu, na makutano, na mataifa, na lugha.' Ufunuo 17:15. Pepo ni ishara ya mapambano. Pepo nne za mbinguni zikishindana juu ya bahari kuu zinawakilisha matukio ya kutisha ya uvamizi na mapinduzi ambayo kwayo falme zimepanda madarakani. The Great Controversy, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Wanyama hao ni ishara za ushindi wa kijeshi uliopatikana wakati falme zilipokuja madarakani. Mnyama wa mawindo kwa kinabii huwakilisha nguvu za kisiasa, kiuchumi na kijeshi za ufalme. Falme zilezile zinazowakilishwa katika Danieli sura ya pili na ya saba, pia zinawakilishwa katika sura ya nane, lakini huko zote zimehusishwa na vipengele vinavyotokana na patakatifu pa Mungu, na kwa kufanya hivyo zinawakilisha kipengele cha kidini cha falme hizo, kwa kuwa zote zilikuwa muungano wa kanisa na dola.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> Katika mwaka wa tatu wa kutawala kwa mfalme Belshaza maono yalinitokea, mimi, naam, mimi Danieli, baada ya yale yaliyonionekana hapo mwanzo. Nikaona katika maono; ikawa, nilipoona, nilikuwa Shushani ngomeni, iliyo katika mkoa wa Elamu; nami nikaona katika maono, nikawa kando ya mto Ulai. Ndipo nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo dume mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko nyingine, nayo iliyo ndefu ilitokea mwisho. Nikamuona yule kondoo dume akisukuma kuelekea magharibi, na kaskazini, na kusini; hata hapakuwa na mnyama aliyeweza kusimama mbele yake, wala hakuwapo wa kuokoa kutoka mkononi mwake; bali alifanya kama alivyotaka, akawa mkuu. Na nilipokuwa nikitafakari, tazama, mbuzi dume alikuja kutoka magharibi juu ya uso wa dunia yote, wala hakugusa ardhi; na yule mbuzi alikuwa na pembe iliyo dhahiri kati ya macho yake. Akamwendea yule kondoo dume mwenye pembe mbili, niliyemwona amesimama mbele ya mto, akamkimbilia kwa ukali wa uweza wake. Nikamwona akimkaribia yule kondoo dume, akaghadhibika juu yake, akampiga kondoo dume, akazivunja pembe zake mbili; wala kondoo dume hakuwa na nguvu ya kusimama mbele yake, bali akamwangusha chini, akamkanyaga; wala hapakuwa na yeyote wa kumwokoa yule kondoo dume mkononi mwake. Basi yule mbuzi dume akawa mkuu sana; na alipokuwa na nguvu, ile pembe kubwa ikavunjika; na badala yake zikatokea pembe nne zilizo dhahiri zikielekea pepo nne za mbinguni. Danieli 8:1-8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Sura ya nane inaanza na Danieli akithibitisha kwamba alikuwa akiishi wakati huo katika historia ya ufalme wa kwanza wa unabii wa Biblia (Babeli), lakini maono yake hayabainishi ishara yoyote iliyopaswa kuwakilisha Babeli, kwa maana yanaanza na kondoo dume aliyewakilisha ufalme wa pili wa kidunia wa Umedi na Uajemi. Kutokuwepo kwa ishara ya Babeli ni makusudi, kwa kuwa sifa kuu ya Babeli ni kwamba inawakilisha ufalme unaoondolewa, kisha kurejeshwa, kama inavyoonyeshwa na “nyakati saba” za Nebukadneza za kuishi kama mnyama. Katika hizo “nyakati saba” kipengele cha Babeli ya kiroho (upapa) kinawakilishwa, kwa kuwa upapa ndio ufalme uliosahauliwa kwa miaka sabini ya mfano, katika kipindi ambacho ulipewa jeraha la mauti. Ukweli kwamba Danieli anabainisha kuwa alipokea maono “katika mwaka wa tatu wa kutawala kwa mfalme Belshaza,” unaibainisha Babeli kuwa ufalme uliotangulia ufalme wa pili wa Umedi na Uajemi, bali unasisitiza Babeli kama ufalme uliofichika, au uliosahaulika, unaosahauliwa katika siku za mfalme mmoja.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Wanyama wa sura ya nane si wanyama walao mawindo; ni wanyama waliotumiwa kama wanyama wa dhabihu katika huduma ya patakatifu. Ufalme wa nne umeonyeshwa kama "pembe ndogo," si kama mnyama, lakini pembe zilikuwa sehemu ya patakatifu pa Mungu, kwa kuwa madhabahu katika patakatifu pa Mungu yalikuwa na pembe kama sehemu ya muundo wao.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Si tu kwamba falme nne za unabii zilionyeshwa na Danieli kwa kutumia istilahi za patakatifu, bali simulizi la sura hiyo pia lina maneno kadhaa yaliyotokana moja kwa moja na huduma ya patakatifu ya Mungu. Simulizi katika sura hiyo limewasilishwa kwa maneno ya Kiebrania yaliyochukuliwa kutoka huduma ya patakatifu, na pia kitendo cha kutoa sadaka katika huduma ya patakatifu kimejengewa ndani ya muundo wa sura hiyo. Ukweli kwamba Danieli kwa makusudi aliunganisha sura ya saba na ya nane, unawaruhusu wale wanaotaka kuona kwamba sura ya saba inatambulisha mbinu za utawala wa kisiasa za falme za unabii wa Biblia, na sura ya nane inatambulisha mbinu za utawala wa kanisa za falme za unabii wa Biblia.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Uadventista umelazimika kuficha ukweli huu kwa ngano za kishetani, kwa kuwa utambuzi huu unaonyesha kwamba vito vya Miller vilikuwa sawasawa jinsi Mungu alivyovikusudia viwe. Kukataa kwao uelewa wa Miller kuhusu “the daily,” kunaonyeshwa kama dai kwamba “Mungu hakuwa na uelewa,” kwa kuwa wanadai kwamba wakati Mungu alipompa Miller muundo huo (kupitia huduma ya malaika watakatifu), haukuwa sahihi.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Kwa hakika kupindua kwenu mambo kutahesabiwa kuwa kama udongo wa mfinyanzi; je, kazi itamwambia yeye aliyeifanya, Hajanifanya? au kitu kilichoumbwa kitamwambia yeye aliyekiumba, Hakuwa na ufahamu? Isaya 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Muundo wa Miller ulikuwa muundo wa kinabii alioutambua na kuutumia, lakini kuanzia mwaka 1863 na kuendelea, Uadventista ukarejea kwenye matumizi ya kiteolojia ya Uprotestanti uliokengeuka na Ukatoliki, ili kufunika vito vya ndoto ya Miller. Uadventista ulikubali muundo wa uongo (kile kilichoumbwa), ili kukataa kazi, na pia Muumba wa kazi hiyo. Kwa kufanya hivyo, wanadai kwamba Muumba wa kazi hana uelewa. Kukataliwa kwa muundo huo kulikuwa, na bado ni, kukataa ongezeko la maarifa lililofunguliwa mwaka 1798. Wale wanaokataa ongezeko la maarifa wanakataa kazi na Muumba wa kazi, na kulingana na Danieli walikuwa “waovu”.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watatenda uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

"Waovu watatenda uovu," hivyo kuonyesha kukataa ukweli kwa hatua kwa hatua kunakoongezeka. Kukataa ule mfumo kunakofanywa na waovu ni kumkataa Mungu, na kwa upande wake Mungu huwakataa waovu kwa sababu ya kukataa ambalo wanajaribu kukitimiza kupitia mfumo bandia.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Watu wa Mungu, ambao walikuwa “makuhani” wa Mungu kuanzia 1844 hadi 1863, walikataliwa kwa kukosa “maarifa” ambayo yameongezwa kupitia huduma ya William Miller. Ni muhimu kuzingatia muktadha wa aya ya sita katika Hosea, kwa kuwa muktadha huo unatambua uasi unaoongezeka dhidi ya ukweli, unaowakilishwa kama “maarifa.”

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Lisikieni neno la Bwana, enyi wana wa Israeli; kwa kuwa Bwana ana kesi na wenyeji wa nchi, kwa sababu hapana kweli, wala rehema, wala maarifa ya Mungu katika nchi. Kwa kuapa, na kusema uongo, na kuua, na kuiba, na kuzini, wanafanya ghasia, na damu yagusana na damu. Kwa hiyo nchi itaomboleza, na kila akaaye ndani yake atadhoofika, pamoja na wanyama wa kondeni, na ndege wa angani; naam, samaki wa bahari pia wataondolewa. Walakini mtu asibishane, wala asimkeme mwingine; kwa maana watu wako ni kama wanaoshindana na kuhani. Kwa hiyo utaanguka mchana, na nabii pia ataanguka pamoja nawe usiku, nami nitaiharibu mama yako. Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umekataa maarifa, mimi nami nitakukataa, usiwe kuhani kwangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Walivyozidi kuongezeka, ndivyo walivyonitenda dhambi; kwa hiyo nitageuza utukufu wao kuwa aibu. Wanakula dhambi ya watu wangu, nao wanauelekeza moyo wao katika uovu wao. Basi itakuwa: kama watu, ndivyo kuhani; nami nitawaadhibu kwa njia zao, na nitawalipa kwa matendo yao. Maana watakula, wala hawatatosheka; watafanya uzinzi, wala hawataongezeka; kwa sababu wameacha kumzingatia Bwana.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Uasherati na divai na divai mpya huondoa akili. Watu wangu huuliza mashauri kwa miti yao, na fimbo yao huwajulisha; kwa maana roho ya uasherati imewasababisha kupotoka, nao wamekwenda kufanya uasherati, wamemwacha Mungu wao. Hutoa dhabihu juu ya vilele vya milima, na kufukiza uvumba juu ya vilima, chini ya mialoni na mitopola na mierezi, kwa sababu uvuli wao ni mzuri; kwa sababu hiyo binti zenu watafanya uasherati, na wake zenu watazini. Sitawaadhibu binti zenu watakapofanya uasherati, wala wake zenu watakapozini; kwa maana wao wenyewe hujitengea pamoja na malaya, nao hutoa dhabihu pamoja na malaya; kwa hiyo watu wasiofahamu wataanguka. Ijapokuwa wewe, Israeli, wacheza uasherati, lakini Yuda asikose; wala msiende Gilgali, wala msipande kwenda Bethaveni, wala msiape, “Aishivyo Bwana.” Kwa maana Israeli amerudi nyuma kama mtamba mkaidi; sasa Bwana atawalisha kama mwana-kondoo katika mahali penye wasaa. Efraimu ameambatana na sanamu; mwacheni. Kinywaji chao kimechacha; wamefanya uasherati daima; wakuu wake, kwa aibu, hupenda kusema, “Toeni.” Upepo umemfunga katika mabawa yake, nao wataona aibu kwa sababu ya dhabihu zao. Hosea 4:1-19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Onyo la Hosea ni kwamba “Bwana ana kesi na wenyeji wa nchi, kwa sababu hakuna uaminifu, wala rehema, wala maarifa ya Mungu katika nchi.” Uadventista ni watu wa Mungu wa siku za mwisho. Siku ambayo mtu wa ufagio wa uchafu ataingia katika chumba cha Miller, Uadventista, pamoja na watu, makuhani, na manabii “wasioelewa wataanguka,” kwa kuwa watakuwa “wameambatana na sanamu.” Sanamu zao ni mafundisho yao bandia, yaliyosokotwa ndani ya mfumo bandia.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Uasi unaowakilishwa na kukataa ongezeko la maarifa ni kuongezeka kwa hatua kwa hatua kwa uasi kunakofikia hatua ambapo kipindi chao cha rehema kinafikia kikomo kwa tamko kwamba wameambatana na mafundisho bandia yaliyofagiwa kutoka katika chumba cha Miller. Uasi wao unaonyeshwa kama kutenda uzinzi daima. Kuanzia mwaka 1863 na kuendelea hadi kufungwa kwa mlango wa rehema, wanaendelea kuasi hadi watatapikwa kutoka kinywani mwa Bwana.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Uasi wa kukataa maarifa uliwakilishwa na “kuzini kwao mara kwa mara,” na ingawa si neno lile lile la Kiebrania, maana yake ni sawa na neno la Kiebrania “tamid” linalomaanisha “endelevu,” nalo hutafsiriwa kama “ya kila siku” katika kitabu cha Danieli.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Tutaendelea na utafiti wetu wa falme nne za unabii wa Biblia katika makala inayofuata.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 1, 1850.

Back to Articles