Article

# The Eighth is of the Seven - Number One

Wa Nane ni miongoni mwa Wale Saba - Nambari Moja

Miller’s Two Rome’s

Roma Mbili za Miller

Author

Jeff Pippenger

Published

September 13, 2023

Formats

PDF
Word

William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller aliweka msingi wa ujumbe wake wa kinabii katika mfumo wa nguvu mbili zinazosababisha ukiwa, ambazo alizitambua kwa usahihi kuwa Roma ya kipagani na Roma ya kipapa.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> "William Miller, alipotumia hermeneutiki yake, aliona katika vifungu mbalimbali vya maandiko ya apokaliptiki dhamira inayojirudia ya mzozo kati ya watu wa Mungu na maadui zao. Katika uchambuzi wake wa nguvu zilizowatesa watu wa Mungu katika enzi zote aliunda dhana ya machukizo mawili, ambayo yalifafanuliwa kama upagani (chukizo la kwanza) unaowakilisha nguvu ya kutesa iliyo nje ya kanisa, na Upapa (chukizo la pili) unaowakilisha nguvu ya kutesa iliyo ndani ya kanisa. Ilikuwa ni dhamira ya machukizo mawili iliyotambulisha tafsiri zake nyingi za kinabii zilizofuata." P. Gerard Damsteegt, Misingi ya Ujumbe na Utume wa Waadventista Wasabato, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Wanatheolojia wa Uadventista wanatambua ukweli kwamba mfumo wa Miller wa matumizi ya kinabii ulijikita katika nguvu mbili za uharibifu za upagani na upapa, ijapokuwa wanaliona hilo tu kama uchambuzi wa historia ya wafuasi wa Miller, na si kama kweli aliyopewa na Mungu.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> Mungu alimtuma malaika wake kuugusa moyo wa mkulima ambaye hakuamini Biblia, ili amwongoze kuchunguza unabii. Malaika wa Mungu walimtembelea mara kwa mara yule mteule, ili kuongoza akili yake na kumfungulia ufahamu wake kuhusu unabii ambao siku zote umekuwa wa giza kwa watu wa Mungu. Alipewa mwanzo wa mnyororo wa ukweli, naye akaongozwa kutafuta kiungo baada ya kiungo, hata akalitazama Neno la Mungu kwa mshangao na kuvutiwa. Akaona hapo mnyororo mkamilifu wa ukweli. Neno hilo ambalo alikuwa amelidhania halikuwa limevuviwa na Mungu sasa likamfungukia mbele ya macho yake katika uzuri na utukufu wake. Akaona kwamba sehemu moja ya Maandiko hueleza nyingine, na wakati kifungu kimoja kilipokuwa kimefungika kwa ufahamu wake, alipata katika sehemu nyingine ya Neno kile kilichokifafanua. Aliliheshimu Neno takatifu la Mungu kwa furaha na kwa heshima ya kina na kicho. Maandishi ya Awali, 230.

“His angel” is identified directly as Gabriel by Sister White.

"Malaika wake" ametambuliwa moja kwa moja kuwa Gabrieli na Dada White.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> Maneno ya malaika, 'Mimi ni Gabrieli, nisimamaye mbele za Mungu,' yanaonyesha kwamba anashika nafasi ya heshima kuu katika mabaraza ya mbinguni. Alipokuja na ujumbe kwa Danieli, akasema, 'Hakuna anayesimama pamoja nami katika mambo haya, ila Mikaeli [Kristo] Mkuu wenu.' Danieli 10:21. Kuhusu Gabrieli, Mwokozi ananena katika Ufunuo, akisema kwamba 'Aliituma na kuionyesha kwa mtumishi Wake Yohana kwa njia ya malaika Wake.' Ufunuo 1:1. Na kwa Yohana malaika akatangaza, 'Mimi ni mtumishi mwenzako pamoja nawe na ndugu zako manabii.' Ufunuo 22:9, R.V. Wazo la ajabu—kwamba malaika anayesimama wa pili kwa heshima baada ya Mwana wa Mungu ndiye aliyeteuliwa kufunua makusudi ya Mungu kwa wanadamu wenye dhambi. The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

Wazo la ajabu—kwamba malaika anayefuata kwa heshima baada ya Mwana wa Mungu ndiye aliyechaguliwa kufunua makusudi ya Mungu—liliingia akilini mwa William Miller. Si Gabrieli tu, bali malaika wengi waliongoza uelewa wake wa unabii “ambao daima umekuwa giza kwa watu wa Mungu.” Gabrieli na malaika wengine walimwongoza Miller kupitia Biblia kwa mfuatano kuanzia Mwanzo na kuendelea. Hivyo akaongozwa hadi kwa unabii wa muda mrefu zaidi katika Biblia, ambao ni “mara saba” (miaka elfu mbili mia tano ishirini) ya Mambo ya Walawi ishirini na sita, muda mrefu kabla ya kuongozwa hadi siku elfu mbili mia tatu za Danieli sura ya nane na aya ya kumi na nne.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> Kisha nilijitolea kwa maombi na kwa kusoma Neno. Niliazimia kuweka kando mawazo yangu yote ya awali, kulinganisha Maandiko na Maandiko kwa kina, na kufuatilia masomo yake kwa njia ya kawaida na ya kimfumo. Nilianza na Mwanzo, nikisoma mstari kwa mstari, nikisonga mbele si kwa kasi zaidi ya kadiri maana ya vifungu mbalimbali ilivyofunuliwa, kiasi cha kuniacha huru bila mkanganyiko kuhusu mafumbo au mkinzano wowote. Kila nilipopata jambo lisiloeleweka wazi, desturi yangu ilikuwa kulilinganisha na vifungu vyote vinavyohusiana; na kwa msaada wa CRUDEN, nilichunguza maandiko yote ambayo ndani yake yalipatikana maneno muhimu yoyote yaliyomo katika sehemu yoyote isiyoeleweka. Kisha, kwa kulipa kila neno uzito wake unaostahili katika mada ya maandishi, ikiwa mtazamo wangu ulipatana na kila kifungu kinachohusiana katika Biblia, jambo hilo liliacha kuwa tatizo. Kwa njia hii niliendeleza masomo ya Biblia, katika usomaji wangu wa kwanza wa Biblia, kwa takribani miaka miwili, nami nikaridhika kabisa kwamba Biblia ni mfasiri wake yenyewe. Niliona kwamba kwa kulinganisha Maandiko na historia, unabii wote, kadiri ulivyotimizwa, ulitimizwa kwa maana halisi; kwamba taswira mbalimbali, sitiari, mifano, fananisho, n.k. za Biblia, ziliwekwa wazi ama katika muktadha wao wa karibu, au maneno yaliyotumika kuyaelezea yalifafanuliwa katika sehemu nyingine za Neno, na, yalipofafanuliwa hivyo, yanafaa kueleweka kwa maana halisi kulingana na ufafanuzi huo. Hivyo nikaridhika kwamba Biblia ni mfumo wa kweli zilizofunuliwa, zilizotolewa kwa uwazi na urahisi kiasi kwamba "msafiri, ajapokuwa mjinga, hahitaji kukosea ndani yake.' ...

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> "Kutokana na utafiti zaidi wa Maandiko, nilihitimisha kwamba nyakati saba za utawala wa Mataifa zilipaswa kuanza wakati Wayahudi walipoacha kuwa taifa huru, katika utekwa wa Manase, ambao wanakronolojia bora waliuweka kuwa mwaka K.K. 677; kwamba siku 2300 zilianza pamoja na majuma sabini, ambayo wanakronolojia bora waliyapanga kuanzia mwaka K.K. 457; na kwamba siku 1335, zikianzia na kuondolewa kwa kile cha kila siku, na kusimamishwa kwa chukizo la uharibifu, Danieli sura ya saba, aya ya kumi na moja, zilipaswa kuhesabiwa kuanzia kusimikwa kwa utawala wa Upapa, baada ya kuondolewa kwa machukizo ya kipagani; na kwamba, kwa mujibu wa wanahistoria bora nilioweza kushauriana nao, mwanzo huo unapaswa kuelezwa kuwa takribani mwaka B.K. 508. Kwa kuhesabu vipindi vyote hivi vya kinabii kuanzia tarehe mbalimbali zilizotolewa na wanakronolojia bora kwa matukio ambayo kwa wazi ndiyo yanayotakiwa kuwa mwanzo wa hesabu, vyote vingekomea pamoja, takribani B.K. 1843. Hivyo, mwaka 1818, mwisho wa masomo yangu ya miaka miwili ya Maandiko, nilifikia hitimisho zito kwamba, takribani baada ya miaka ishirini na mitano tangu wakati huo, mambo yote ya hali yetu ya sasa yangehitimishwa..." William Miller's Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Kanuni ya kutajwa kwa mara ya kwanza inaweka kwamba jambo la kwanza kutajwa ndilo la muhimu zaidi, na jambo la kwanza kutajwa katika Ufunuo sura ya kwanza mstari wa kwanza ni mchakato wa mawasiliano ambao Baba hutumia anapompa Yesu ujumbe, ambaye naye humpa malaika Wake, kisha huyo humpa nabii ambaye huandika na kuutuma kwa makanisa. Wakati Waadventista walipokataa kazi na uvumbuzi wa William Miller, hawakukataa tu misingi yao, bali pia walikataa mchakato wenyewe wa mawasiliano uliomwongoza Miller kufikia uelewa wake, na wakaukataa mchakato ambao ndiyo njia ya pekee kwa wanadamu kuelewa Ufunuo wa Yesu Kristo unaofunguliwa muda mfupi kabla ya kufungwa kwa mlango wa rehema.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller aliongozwa kuelewa kwamba nyakati saba za Mambo ya Walawi zilianza mwaka 677 K.K. Haikuwa hadi mwaka 1856 ndipo Bwana alimtumia Hiram Edson kubainisha kwamba kutawanywa kwa nyakati saba kulifanyika pia dhidi ya makabila kumi ya kaskazini ya Israeli. Bwana alikuwa akijaribu kukuza uelewa wa nyakati saba kwa kuafikiana na ugunduzi wa msingi wa Miller kuhusu nyakati saba, lakini ukienda mbali zaidi ya huo. Lakini mwaka 1856 nuru iliyowasilishwa na Hiram Edson ilikoma kwa namna ya ajabu, kwa kuwa makala ya nane katika mfululizo huo iliishia kwa maneno ya James White, ambaye wakati huo alikuwa Mhariri wa Review and Herald, "Itaendelea." Ilikusudiwa "kuendelea" lakini si hadi baada ya tarehe 11 Septemba, 2001, wakati Bwana alipowaongoza watu wake kwenye "njia za kale" na hatimaye kwenye mfululizo wa makala usiokamilika uliotungwa na Hiram Edson.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Kwa sasa hatuzungumzii uasi ulioanza muda mfupi baada ya kukata tamaa kuu, bali kuonyesha tu kwamba, ijapokuwa Miller aliongozwa kwenye “mara saba” za Mambo ya Walawi ishirini na sita, ni wazi kwamba Bwana alikusudia kuongeza uelewa wa awali wa hizo mara saba kuliko uelewa wa msingi wa Miller kuhusu somo hilo. Alimchagua Hiram Edson, yuleyule mtumishi kutoka katika historia hiyo hiyo ambaye hapo awali alikuwa amemchagua kumpa maono ya Kristo akiingia katika Patakatifu pa Patakatifu tarehe 23 Oktoba, 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Hii ndiyo sababu nilitumia maneno ya mwanatheolojia Mwadventista kutambua kwamba mfumo wa matumizi yote ya kinabii ya Miller ulijengwa juu ya uelewa wake wa mamlaka mbili za kuharibu ambazo katika kitabu cha Danieli zinawakilishwa kama “ya kila siku” (upagani), ambayo daima inahusishwa aidha na “maasi” au “chukizo,” vyote vikiwakilisha vipengele tofauti vya mamlaka ya kuharibu ya upapa. Uelewa wa msingi wa Miller kuhusu mamlaka za Kirumi umeongezeka sana tangu historia anayoiwakilisha.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Malaika wa Mungu, akiwemo Gabrieli, walimwongoza Miller kwenye uelewa alioutangaza. Uelewa huo ulihusisha unabii alioutangaza, kanuni za ufafanuzi wa Kibiblia alizotumia, na pia mfumo uliomruhusu kupanga unabii huo kwa usahihi. Miller alipewa mfumo uliobainisha kwamba nguvu mbili za kuleta ukiwa zinazotajwa katika Danieli ni Rumi ya kipagani na Rumi ya kipapa. Future for America iliongozwa kwenye mfumo wa nguvu tatu za kuleta ukiwa za joka, mnyama na nabii wa uongo.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Na nikaona roho tatu najisi walio kama vyura wakitoka kinywani mwa yule joka, na kinywani mwa yule mnyama, na kinywani mwa yule nabii wa uongo. Kwa maana hao ni roho za mashetani, watendao miujiza, watokao kwenda kwa wafalme wa dunia na wa ulimwengu wote, ili kuwakusanya kwa ajili ya vita ya siku ile kuu ya Mungu Mwenyezi. Ufunuo 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Mfumo wa Future for America umejengwa juu ya kazi ya Miller, lakini unakwenda zaidi ya pale kazi yake ilipoishia. Uadventista uliacha mfumo wake na ukarudi kwenye teolojia ya Uprotestanti uliopotoka na ya Roma. Mstari uleule wa unabii unaendelezwa katika kitabu cha Ufunuo, uliokuwa umeanza katika kitabu cha Danieli.

> “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.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller hakuweza kuelewa unabii wa Kitabu cha Ufunuo, kwa kuwa mlolongo wa upagani na upapa ambao umetambuliwa kwa uthabiti sana katika Kitabu cha Danieli umepanuliwa katika Kitabu cha Ufunuo ili kujumuisha mamlaka ya kutesa inayofuata itakayojitokeza katika jukwaa la historia ya kinabii.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> Kupitia upagani, na kisha kupitia Upapa, Shetani alitumia nguvu zake kwa karne nyingi katika jitihada ya kuwafuta kutoka duniani mashahidi wa Mungu walio waaminifu. Wapagani na wafuasi wa Upapa walichochewa na roho ileile ya joka. Walitofautiana tu kwa kuwa Upapa, ukijifanya kumtumikia Mungu, ulikuwa adui hatari na mkatili zaidi. Kupitia wakala wa Ukatoliki wa Kirumi, Shetani aliliteka ulimwengu. Kanisa linalodai kuwa la Mungu likasombwa likaingia katika safu za udanganyifu huu, na kwa zaidi ya miaka elfu moja watu wa Mungu waliteseka chini ya ghadhabu ya joka. Na Upapa ulipopokonywa nguvu na kulazimishwa kuacha mateso, Yohana akaona nguvu mpya ikitokea ili kutoa mwangwi wa sauti ya joka, na kuendeleza kazi ileile ya ukatili na ya kufuru. Nguvu hii, ya mwisho itakayopiga vita dhidi ya kanisa na sheria ya Mungu, iliwasilishwa na mnyama mwenye pembe kama za mwana-kondoo. Wanyama waliomtangulia walikuwa wameinuka kutoka baharini, lakini huyu alitokea kutoka katika nchi, ikiashiria kuinuka kwa amani kwa taifa linalowakilishwa. “Pembe mbili kama za mwana-kondoo” zinawakilisha vyema tabia ya Serikali ya Marekani, kama inavyoonyeshwa katika kanuni zake mbili za msingi, Ujamhuri na Uprotestanti. Kanuni hizi ndizo siri ya nguvu na ustawi wetu kama taifa. Wale wa kwanza waliopata hifadhi katika fukwe za Amerika walifurahi kwamba walikuwa wamefika katika nchi iliyo huru kutokana na madai ya majivuno ya upapa na udhalimu wa utawala wa kifalme. Wakaazimia kuanzisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa kidini.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> Lakini mchoro mkali wa kalamu ya kinabii unafunua mabadiliko katika mandhari hii ya amani. Mnyama mwenye pembe kama za mwanakondoo ananena kwa sauti ya joka, na “hutumia mamlaka yote ya yule mnyama wa kwanza mbele yake.” Unabii unatangaza kwamba atawaambia wakaao juu ya nchi kwamba watengeneze sanamu ya yule mnyama, na kwamba “awafanya wote, wadogo na wakubwa, matajiri na maskini, walio huru na walio watumwa, wapokee alama katika mkono wao wa kuume, au katika vipaji vya nyuso zao; na kwamba mtu yeyote asiweze kununua wala kuuza, isipokuwa yule aliye na ile alama, au jina la yule mnyama, au hesabu ya jina lake.” Hivyo, Uprotestanti unafuata nyayo za Upapa. Ishara za Nyakati, Novemba 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Kwa Miller, mnyama wa bahari na mnyama wa nchi wa Ufunuo kumi na tatu waliwakilisha Roma ya kipagani ikifuatiwa na Roma ya kipapa. Miller pia alijaribu kutumia mfumo wake wa tafsiri katika Ufunuo kumi na saba, lakini uponyaji wa jeraha la mauti la upapa, nafasi ya kinabii ya Marekani na Umoja wa Mataifa vilikuwa nje ya mfumo wa kimungu aliokuwa amepewa na malaika. Kwake, mnyama aliyepanda kutoka katika nchi katika Ufunuo kumi na tatu alikuwa upapa.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller alikuwa mjumbe aliyepaswa kutumiwa kuondoa joho la Uprotestanti kutoka mikononi mwa waliodai kuwa Waprotestanti waliokuwa wametoka katika Enzi za Giza. Kipindi ambacho Marekani ingenena kama joka, wakati Ujamhuri ungegeuka kuwa demokrasia na Uprotestanti ulioasi ungeungana na serikali iliyoasi na kurudia muungano wa kanisa na serikali, ambao ni taswira ya upapa, bado kilikuwa jambo la wakati ujao katika siku zake. Kwa sababu hiyo, alijaribu kuweka kitabu cha Ufunuo ndani ya mfumo wa kimungu aliokuwa amepewa na malaika.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Alichaguliwa kuelewa ongezeko la maarifa lililoletwa mwaka 1798, wakati maono ya Mto Ulai ya Danieli sura ya nane na tisa yalipofunuliwa. Future for America ilikusudiwa kuelewa maono ya Mto Hidekeli ya Danieli sura za kumi hadi kumi na mbili, ambayo yalifunuliwa mwaka 1989, wakati ambapo, kama ilivyoelezwa katika Danieli kumi na moja, aya ya arobaini, nchi zilizowakilisha Umoja wa Kisovyeti wa zamani zilifagiliwa mbali na upapa na Marekani.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Mfumo uliotolewa na malaika kwa Future for America ulijengwa juu ya utambuzi na matumizi ya unabii katika muktadha wa muungano wa mara tatu wa joka, mnyama na nabii wa uongo.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, mito mikuu ya Shinari, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatokea." Ushuhuda kwa Wahudumu, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Wamillerite waliwasilisha ujumbe wa malaika wa kwanza na wa pili, wakitangaza kufunguliwa kwa hukumu. Future for America inawasilisha ujumbe wa malaika wa tatu.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Mimi nilipanda, Apolo akamwagilia; lakini Mungu ndiye aliyekuza. Basi, si yeye apandaye kitu, wala yeye amwagiliaye; bali Mungu anayeleta ukuaji. Basi, apandaye na amwagiliaye ni mmoja; na kila mtu atapokea thawabu yake kwa kadiri ya kazi yake mwenyewe. Kwa maana sisi ni watenda kazi pamoja na Mungu; ninyi ni shamba la Mungu, ninyi ni jengo la Mungu. Kwa kadiri ya neema ya Mungu iliyopewa mimi, kama mjenzi mkuu mwenye hekima, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi anavyojenga juu yake. Maana msingi mwingine hakuna mtu awezaye kuuweka kuliko ule uliokwisha kuwekwa, ambao ni Yesu Kristo. 1 Wakorintho 3:6-11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Ili kuwasilisha kwa usahihi ujumbe wa malaika wa tatu, ni lazima pia uwasilishe ujumbe wa malaika wa kwanza na wa pili, kwa kuwa tumejulishwa kwamba haiwezi kuwepo ujumbe wa tatu bila ule wa kwanza na wa pili. Ujumbe wa kwanza na wa pili ndio msingi, na ule wa tatu ndio kilele; lakini ujumbe wa tatu kamwe hautakana wala kupingana na wa kwanza na wa pili. Ukifanya hivyo si ujumbe wa kweli.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> "Ujumbe wa kwanza ulitolewa mwaka 1843, na wa pili mwaka 1844, na sasa tuko chini ya tangazo la ujumbe wa tatu; lakini ujumbe wote watatu bado lazima utangazwe. Ni muhimu sasa kama ilivyokuwa wakati wowote uliopita kwamba ujumbe huo urudiwe kwa wale wanaotafuta ukweli. Kwa kalamu na kwa sauti tunapaswa kulitoa tangazo hilo, tukionyesha mpangilio wa ujumbe huo, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwa na wa tatu bila wa kwanza na wa pili. Ujumbe huu tunapaswa kuupeleka kwa ulimwengu katika machapisho na katika hotuba, tukionyesha katika mlolongo wa historia ya kinabii mambo yaliyokuwapo na yatakayokuwapo." Ujumbe Ulioteuliwa, kitabu cha 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Kuna mtazamo mzuri sana kuhusu historia ya Wamileraiti na historia yetu. Wamileraiti walikuwa mwanzo na sisi ni mwisho. Waliwasilisha na kuishi ujumbe wa malaika wa kwanza na wa pili. Sisi tunawasilisha malaika wa tatu. Ujumbe wao usiotiwa muhuri (maono ya Ulai) unapatikana katika sura mbili za kitabu cha Danieli, na wetu (maono ya Hiddekel) unapatikana katika sura tatu. Walitambua ole wa kwanza na wa pili, na waliishi katika utimilifu wa ole wa pili. Sisi tunatambua na tunaishi katika utimilifu wa ole wa tatu. Mfumo wao wa matumizi ya unabii ulikuwa Roma ya kipagani (joka) na Roma ya kipapa (mnyama). Mfumo wetu wa matumizi ya unabii ni Roma ya kisasa kama mnyama wa sehemu tatu.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Tunapoanza kuzingatia tabia ya Roma ya Kipapa katika sura ya kumi na saba ya Ufunuo, akiwa wa nane aliye wa wale saba, yafaa kuzingatia kile ambacho Wamileraiti walielewa kuhusu Roma wakati wa historia ya msingi. Malaika wa tatu atakuwa na nuru ya ziada, lakini nuru hiyo haitawahi kupingana na ukweli uliothibitishwa.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Danieli sura ya pili, ya saba, ya nane, ya kumi na moja na ya kumi na mbili zinaitambua Roma miongoni mwa mamlaka nyingine. Tunazingatia awamu mbili za Roma kabla ya 1798; ya kipagani na ya kipapa kama mfumo wa matumizi ya kinabii ya Miller. Miller na waanzilishi wanatambua kwamba "wanyang'anyi wa watu wako" katika Danieli sura ya kumi na moja, aya ya kumi na nne, ni Roma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Kuna angalau mambo mawili muhimu ya kuzingatia katika aya hii. Neno “maono” katika aya hii ni mojawapo ya maneno mawili ya Kiebrania katika kitabu cha Danieli yanayotafsiriwa kama “maono.” Mojawapo ya maneno ya Kiebrania yanayotafsiriwa “maono” ni châzôn, nalo linamaanisha ndoto, au unabii, au maono. Neno châzôn hutambulisha historia ya kinabii, au kipindi cha wakati, na hupatikana mara kumi katika kitabu cha Danieli na daima hutafsiriwa kama “maono.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Neno lingine la Kiebrania ambalo pia linatafsiriwa kama "maono" ni mar-eh' na linamaanisha mwonekano. Neno mar-eh' linabainisha mwonekano mmoja, wakati fulani. Neno la Kiebrania mar-eh' linapatikana mara kumi na tatu katika kitabu cha Danieli, nalo limetafsiriwa kama "maono" mara sita, mara nne kama "uso," mara mbili kama "mwonekano" na mara moja kama "wa kupendeza."

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Waporaji wa watu wako wanawakilisha Roma, na hivyo basi mada ya kinabii ya Roma ndiyo inayoweka msingi wa "maono" ya kinabii katika kitabu cha Danieli. Kwa sababu hii, ni muhimu kuelewa umuhimu wa Roma kama ishara ya kinabii.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Mantiki ya kinabii inadai kwamba neno "maono" linalowakilisha historia ya kinabii ni "maono" yale yale yanayoshughulikiwa katika kitabu cha Ufunuo, kwa kuwa uvuvio wa Mungu unatambua kwamba Danieli na Ufunuo ni kitabu kilekile, kwamba vinakamilishana, kwamba vinaletana hadi ukamilifu, na kwamba mstari uleule wa unabii ulioko katika Danieli umechukuliwa katika Ufunuo. Mambo hayo yaliyowekwa wazi katika Roho ya Unabii tayari yamejumuishwa katika mfululizo huu wa makala, kwa hiyo sitayarudia tena. Nitaongeza hoja nyingine ambayo pia tumeijumuisha kutoka kwa Dada White. Hoja hiyo ni kwamba vitabu vyote vya Biblia hukutana na kutamatika katika kitabu cha Ufunuo. "Maono" ya historia ya kinabii (châzôn) yanayopatikana katika Danieli na yaliyothibitishwa kupitia mada ya kinabii kuhusu Roma, yanawakilisha maono ya historia ya kinabii katika Biblia yote. Vitabu vyote vya Biblia hukutana na kutamatika katika Ufunuo, na Mungu hajipingani Mwenyewe. Kamwe! Ukidhani kwamba Amefanya hivyo, basi unaelewa vibaya kitu fulani. Neno hilo hilo la Kiebrania (châzôn) pia limetafsiriwa kuwa "maono" katika kitabu cha Mithali.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Hilo ndilo jambo la kwanza la kuzingatia kuhusu aya hiyo. Ikiwa tutaielewa Roma vibaya, basi hatutaweza kuweka wazi maono ya historia ya kinabii. Ukweli huo kimsingi unafafanua juhudi za Wajesuiti na wengine katika historia yote ambao wameingiza teolojia bandia ili kuharibu mada ya kinabii kuhusu Roma. Tunapozingatia uelewa wa msingi kuhusu Roma, tunapaswa kuliweka akilini.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> Wale wanaochanganyikiwa katika uelewa wao wa neno, wanaoshindwa kuona maana ya mpinga Kristo, bila shaka watajiweka upande wa mpinga Kristo. Hakuna wakati sasa kwetu kujiambatanisha na ulimwengu. Danieli amesimama katika fungu lake na mahali pake. Unabii wa Danieli na ule wa Yohana unapaswa kueleweka; kila mmoja unaufafanua mwingine. Unauletea ulimwengu ukweli ambao kila mtu anapaswa kuuelewa. Unabii huu unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimizwa kwake katika siku hizi za mwisho, utajieleza. Mkusanyiko wa Kress, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Ikiwa utashindwa kuelewa maana ya Mpinga Kristo (Roma) utaungana na Roma, na onyo hili linatolewa katika muktadha wa kuweza au kushindwa kuelewa vitabu vya Danieli na Ufunuo. Wamileraiti walijenga uelewa wa msingi wa Uadventista juu ya utambuzi wao wa Roma. Waliaelewa kwamba Roma iliwakilishwa na mamlaka mbili za kuleta ukiwa, kwamba zote mbili zilikuwa awamu za Roma, lakini hawakuwa katika hatua ya historia ya kuiona Roma kama muungano wa sehemu tatu kama inavyowakilishwa katika kitabu cha Ufunuo. Hivyo Danieli ni msingi unaowakilishwa na Wamileraiti, na Ufunuo ni jiwe la kilele linalowakilishwa na Future for America. Kuna hoja nyingine kutoka Danieli sura ya kumi na moja, aya ya kumi na nne, ambayo tungependa kuitambua.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller na waasisi walielewa kwamba sanamu ya ndoto ya Nebukadneza iliwakilisha falme nne za Babeli, Umedi-Uajemi, Ugiriki na Roma. Hawakuweza kuona zaidi ya ufalme wa nne, kwa kuwa walielewa kwamba Roma ya Kipapa ilikuwa tu awamu ya pili ya Roma na hivyo kwamba ufalme wa nne ulikuwa umekwisha mwaka 1798. Kwa mtazamo wao wa kihistoria ishara ya kinabii pekee iliyobaki ilikuwa Kurudi kwa Pili kwa Kristo, ambapo jiwe lililokatwa kutoka mlimani lingeugonga miguu ya ile sanamu. Wafuasi wa Miller walitambua tofauti za kinabii kati ya Roma ya Kipagani na Roma ya Kipapa, lakini kwa kulazimika kuoanisha 1798 na kurudi kwa Kristo hawakuweza kuona zaidi ya falme nne.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> Tumefika wakati ambapo kazi takatifu ya Mungu inawakilishwa na miguu ya ile sanamu ambamo chuma kilichochanganywa na udongo wa tope. Mungu ana watu, watu walioteuliwa, ambao utambuzi wao lazima utakaswe, ambao hawapaswi kujitia unajisi kwa kujenga juu ya msingi kwa kuni, majani na mabua. Kila mtu aliye mwaminifu kwa amri za Mungu ataona kwamba sifa bainishi ya imani yetu ni Sabato ya siku ya saba. Kama serikali ingeheshimu Sabato kama Mungu alivyoamuru, ingesimama katika nguvu za Mungu na katika kutetea ile imani iliyokabidhiwa mara moja kwa watakatifu. Lakini wanasiasa wataunga mkono sabato bandia, na watachanganya imani yao ya kidini na ushikaji wa zao hili la upapa, wakiliweka juu kuliko Sabato ambayo Bwana ameifanya takatifu na kuibariki, akiitenga kwa ajili ya mwanadamu ili aishike iwe takatifu, iwe ishara kati Yake na watu Wake hata kwa vizazi elfu. Mchanganyiko wa kanisa na serikali unawakilishwa na chuma na udongo. Muungano huu unadhoofisha nguvu zote za makanisa. Huku kuvikwa kwa kanisa mamlaka ya serikali kutaleta matokeo mabaya. Wanadamu wamekaribia kupita mpaka wa uvumilivu wa Mungu. Wamewekeza nguvu zao katika siasa, na wameungana na upapa. Lakini wakati utafika ambapo Mungu atawaadhibu wale waliobatilisha sheria Yake, na kazi yao ya uovu itawarudia wenyewe. Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Ufunuo sura ya kumi na saba ndio utambulisho wa mwisho wa falme za unabii wa Biblia, na unaonyesha kwamba falme saba zimeanguka na kwamba ufalme wa nane ni muungano wa sehemu tatu wa Roma ya kisasa. Ikiwa rejejeo la kwanza kuhusu falme za unabii wa Biblia ni Danieli sura ya pili, na kwa hakika ndivyo ilivyo; basi rejejeo la mwisho linapaswa kuonyeshwa na rejejeo la kwanza. Je, falme nne za Danieli sura ya pili zinawezaje kukubaliana na falme nane katika Ufunuo sura ya kumi na saba?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Basi kumbukeni tunapoendelea, Wamileriti hawakuweza kuona matukio ya kinabii yaliyo nje ya historia yao. Ujumbe waliouelewa na kuutangaza ulitambua Kurudi kwa Kristo mara ya pili kama alama muhimu inayofuata katika historia ya kinabii. Lakini ikiwa ufahamu wa Wamileriti kwamba Roma ni ishara inayoweka msingi wa maono ya historia ya kinabii, na pia Danieli sura ya pili, vyote ni kweli za msingi za Wamileriti, hili linawezaje kuafikiana na falme nane za Ufunuo sura ya kumi na saba?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Ikiwa hauna uhakika iwapo sanamu ya Danieli sura ya pili ni ya msingi, unachohitaji kufanya ni kuzingatia chati za waanzilishi za 1843 na 1850. Zote mbili zinaonyesha sanamu ya Danieli sura ya pili. La muhimu pia ni kwamba Ellen White anabainisha kuwa chati zote mbili zilitengenezwa kwa maelekezo ya Mungu na kwa mpango Wake.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> "Nimeona kwamba chati ya 1843 ilielekezwa kwa mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba tarakimu zilikuwa kama Alivyotaka; kwamba mkono Wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu, ili mtu yeyote asiweze kuliona, mpaka mkono Wake ulipoondolewa." Early Writings, 74, 75.

Of the 1850 chart she stated:

Kuhusu chati ya mwaka 1850, alisema:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> Niliona kwamba Mungu alihusika katika uchapishaji wa chati uliofanywa na Ndugu Nichols. Niliona kwamba kulikuwa na unabii kuhusu chati hii katika Biblia, na ikiwa chati hii imekusudiwa kwa watu wa Mungu, ikiwa inamtosha mmoja, inamtosha mwingine pia, na kama mmoja alihitaji chati mpya iliyotayarishwa kwa ukubwa mkubwa zaidi, basi wote wanaihitaji vilevile. Manuscript Releases, juzuu ya 13, ukurasa 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Kuna methali ya kale duniani isemayo, "Kosa lina njia nyingi, lakini kweli ina njia moja tu." Kuna makosa kadhaa mbalimbali yaliyotumiwa kuwazuia watu watambue kwamba Roma ya kisasa katika Ufunuo sura ya kumi na saba ni kichwa cha nane kilicho cha wale saba. Moja ya makosa hayo ambayo hutumiwa na wanatheolojia wa Uadventista ni uwakilishi potofu wa falme za historia. Sirejelei hapa falme za unabii wa Biblia; haya ni maainisho mawili tofauti. Falme za unabii wa Biblia hujengeka juu ya utajo wa kwanza katika Danieli sura ya pili, lakini kulikuwa na falme za historia zilizotangulia Babeli. Ellen White anatambulisha wazi ni zipi zilikuwa falme za historia, lakini wanatheolojia wa Uadventista hupuuzia ushuhuda uliovuviwa na kuunda mfuatano wa falme za historia unaofifisha uelewa kwamba Roma daima hutokea kama kichwa cha nane na ni cha wale saba. Hata hivyo, ni Roma inayothibitisha maono.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Wanatheolojia wa Uadventista na Uprotestanti uliopotoka wanapendekeza kwamba falme katika historia zilikuwa Misri, Ashuru, Babeli, Umedi na Uajemi, Ugiriki, Roma na kadhalika. Dada White anatujulisha kwamba kuna ufalme wa tatu katika historia, ambao wao huchagua kuuacha. Je, wanaacha ufalme huo, au wanaacha Roho ya Unabii? Vyote viwili.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Historia ya mataifa ambayo, moja baada ya jingine, yameishi katika wakati uliowekwa na mahali palipowekwa kwao, bila kujua yakitoa ushuhuda kwa ile kweli ambayo yenyewe hayakujua maana yake, inatunenea. Kwa kila taifa na kwa kila mtu wa leo Mungu amewapangia nafasi katika mpango Wake mkuu. Leo, watu na mataifa wanapimwa kwa timazi lililo mkononi mwa Yeye asiyekosea. Wote, kwa hiari yao wenyewe, wanaamua hatima yao, na Mungu anatawala juu ya yote kwa ajili ya kutekeleza makusudi Yake.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> Historia ambayo yule MIMI NIKO Mkuu ameweka wazi katika Neno Lake, akiunganisha kiungo baada ya kiungo katika mlolongo wa kinabii, kuanzia umilele uliopita hadi umilele ujao, inatuambia tulipo leo katika mwendo wa nyakati, na kile kinachoweza kutarajiwa katika wakati ujao. Yote ambayo unabii umetabiri kuwa yatatimia, hadi wakati wa sasa, yameandikwa kwenye kurasa za historia, na tunaweza kuwa na hakika kwamba yote ambayo bado hayajatokea yatatimizwa kwa wakati na utaratibu wake.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> Upinduliwaji wa mwisho wa tawala zote za kidunia umetabiriwa waziwazi katika neno la kweli. Katika unabii uliotamkwa wakati hukumu kutoka kwa Mungu ilipotolewa juu ya mfalme wa mwisho wa Israeli, ujumbe huu ulitolewa: ‘Hivi ndivyo asemavyo Bwana Mungu; Ondoa kilemba, na vua taji: ... umwinue aliye chini, na umshushe aliye juu. Nitapindua, nitapindua, nitapindua; wala haitakuwapo tena, hata atakapokuja yeye ambaye haki ni yake; nami nitampa yeye.’ Ezekieli 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> Taji lililoondolewa kutoka Israeli lilipokelewa mfululizo na falme za Babeli, Umedi na Uajemi, Ugiriki, na Roma. Mungu asema, ‘Halitakuwa tena, hata atakapokuja yeye ambaye ni haki yake; nami nitampa.’

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> Wakati huo umekaribia. Leo dalili za nyakati zinatangaza kwamba tumesimama kwenye kizingiti cha matukio makuu na yenye uzito. Kila kitu katika dunia yetu kiko katika msukosuko. Unabii wa Mwokozi kuhusu matukio yatakayotangulia kuja Kwake unatimia mbele ya macho yetu: 'Nanyi mtasikia habari za vita na matetesi ya vita.... Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; na kutakuwa na njaa, na tauni, na matetemeko ya ardhi, katika sehemu mbalimbali.' Mathayo 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Wakati uliopo ni kipindi cha shauku kubwa kwa wote walio hai. Watawala na wanasiasa, watu wanaoshika nyadhifa za kuaminika na mamlaka, wanaume na wanawake wenye kufikiri kutoka tabaka zote, wamekazia mawazo yao juu ya matukio yanayotokea karibu nasi. Wanafuatilia mahusiano yenye mvutano na kutotulia yanayokuwapo miongoni mwa mataifa. Wanaona ukali unaokumba kila nyanja ya mambo ya kidunia, na wanatambua kwamba kuna jambo kubwa na la maamuzi liko karibu kutokea, kwamba dunia iko ukingoni mwa mgogoro mkubwa wa kutisha.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> Malaika sasa wanazuia upepo wa ugomvi, ili usivume mpaka ulimwengu uonywe juu ya maangamizi yake yajayo; lakini dhoruba inajikusanya, tayari kuikumba dunia; na Mungu atakapowaamuru malaika wake waachilie ule upepo, patakuwa na hali ya ugomvi ambayo hakuna kalamu inayoweza kuielezea.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> Biblia, na Biblia peke yake, hutoa mtazamo sahihi wa mambo haya. Hapa hufunuliwa matukio makuu ya mwisho katika historia ya ulimwengu wetu, matukio ambayo tayari yanatupa vivuli vyao mbele, sauti ya kukaribia kwao ikisababisha dunia kutetemeka na mioyo ya watu kuzimia kwa hofu. Elimu, 178-180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Sehemu hii ina nuru nyingi kwa wakati wetu, lakini ninachotaka kuonyesha ni kwamba Dada White anaonyesha wazi kuwa ufalme wa kihistoria uliotangulia Babeli ulikuwa Israeli, si Ashuru. Mfuatano wa falme za kihistoria unaotumiwa na wanateolojia huiacha Israeli nje kama ufalme wa kihistoria, licha ya nguvu na utukufu uliimarishwa wakati wa utawala wa Mfalme Sulemani, na licha ya ushuhuda wa moja kwa moja wa uvuvio kupitia Ezekieli na Ellen White kwamba taji la Israeli lilihamishiwa Babeli.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Tukitumia ufafanuzi uliovuviwa kwa falme za historia, tunagundua kwamba Israeli inapaswa kuhesabiwa miongoni mwa falme hizo. Israeli, Ashuru na Misri ni falme za historia zilizotangulia ufalme wa kwanza wa unabii wa Biblia, ambao ulikuwa Babeli. Hivyo basi, ufalme wa nne wa "historia" ulikuwa Babeli, wa tano ulikuwa Umedi-Uajemi, wa sita ulikuwa Ugiriki, wa saba ulikuwa Roma ya kipagani, na wa nane ulikuwa Roma ya kipapa, ambayo ni ya wale saba kwa kuwa inawakilisha awamu ya pili ya Roma ya kipagani. Katika hesabu ya falme za historia, Roma ya kipapa ni ya nane, na ni ya wale saba.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Katika Danieli sura ya saba tunazo falme za unabii wa Biblia zinazowakilishwa na wanyama. Babeli ndiyo simba aliyefuatiwa na dubu wa Umedi na Uajemi. Ufalme wa tatu ulikuwa Ugiriki kama chui, kisha Roma kama yule mnyama "wa kutisha na wa kuogofya" aliyekuwa na "meno ya chuma." Mnyama huyo wa kutisha, kwa kuafikiana na sanamu ya Danieli sura ya pili, ni Roma, ufalme wa nne wa unabii wa Biblia.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Wamileraiti walielewa kwamba ufalme wa nne ulikuwa Roma, kwa hiyo wakatambua kwamba sifa za mnyama wa kutisha ni za Roma, na wakazihusisha tu sifa zote za kinabii za mnyama huyo na ufalme wa nne. Waliona tofauti kati ya Roma ya kipagani na Roma ya kipapa katika kifungu hicho, lakini hawakuweza kuona ufalme wa tano wa unabii wa Biblia, kwa kuwa walitumia kwa usahihi kutajwa kwa mara ya kwanza kwa falme za unabii wa Biblia kama rejea yao. Hata hivyo, utofauti kati ya Roma hizo mbili umo katika kifungu hicho, jambo linaloturuhusu kuzingatia utofauti kati ya Roma hizo mbili kuwa unawakilisha falme mbili. Lakini hili si jambo tunalolizingatia.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 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. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Hivyo akasema, Mnyama wa nne atakuwa ufalme wa nne juu ya nchi, utakaokuwa tofauti na falme zote, utameza dunia yote, utaikanyaga chini, na kuivunja vipande vipande. Na zile pembe kumi za ufalme huu ni wafalme kumi watakaoinuka; na mwingine atainuka baada yao; naye atakuwa tofauti na waliomtangulia, naye atatiisha wafalme watatu. Naye atanena maneno makuu kinyume cha Aliye Juu, na atawatesa watakatifu wa Aliye Juu, na atawaza kubadili majira na sheria; nao watatiwa mikononi mwake hata wakati, na nyakati, na nusu ya wakati. Lakini hukumu itakaa, nao wataondoa enzi yake, ili iteketezwe na kuharibiwa hata mwisho. Danieli 7:23-26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Ufalme wa nne katika Danieli sura ya pili ni Roma. Pembe kumi zinawakilisha falme kumi zinazowakilisha ufalme wa Roma ya kipagani, na kabla ya Roma ya kipapa kuchukua udhibiti wa dunia mwaka 538, falme tatu kati ya hizo zingeondolewa, au kung’olewa. Kisha "pembe ndogo" ya aya ya nane yenye "macho kama macho ya mwanadamu, na kinywa kinachosema mambo makuu," ingeinuka. Ikiwa tunazo pembe kumi katika ufalme wa nne na tatu zinaondolewa ili "pembe ndogo" ichukue nafasi ya zile pembe tatu, basi pembe tatu zinapoondolewa hubaki pembe saba, na ile pembe ndogo ndiyo ya nane, kwa kuwa Roma daima hujitokeza ya nane na ni ya zile saba. Kuna nuru nyingi kuhusu Roma katika awamu zake mbili katika sura hii, lakini hapa tunatoa tu shahidi wa pili kwamba, kinabii na pia kihistoria, Roma hujitokeza ya nane na ni ya zile saba.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Katika sura ya nane tunapata upanuzi wa sura ya saba. Sura hii tena inazitambua falme za unabii wa Biblia lakini inaacha kuutaja ufalme wa kwanza wa Babeli, kwa kuwa wakati Danieli alipokea maono ya sura ya nane, mwisho wa Babeli ulikuwa umekaribia sana. Katika sura hiyo, Umedi na Uajemi unawakilishwa na kondoo dume mwenye pembe mbili. Ugiriki unawakilishwa na mbuzi dume mwenye pembe moja, ambayo ilivunjika, na kutoka katika ile pembe iliyovunjika zikatokea pembe nne. Kisha "pembe ndogo" inafuata baada ya Ugiriki, na tena pembe hiyo ndogo inawakilisha Roma. Ijapokuwa Roma haikuwa mzawa wa moja kwa moja wa milki ya Ugiriki, kifungu hicho kinaionyesha pembe ndogo kana kwamba inatoka katika mojawapo ya zile pembe nne zilizoinuka katika ufalme wa Kigiriki baada ya pembe ya kwanza, iliyomwakilisha Aleksanda Mkuu, kuvunjika. Roma haikuwa mzao wa Wayunani, lakini ilianza kuuteka ulimwengu kutoka eneo la Ugiriki, na kwa maana hiyo, ilitoka katika mojawapo ya zile pembe nne.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Kwa hiyo, katika sura ya nane tunapata ushuhuda wa pili wa sura ya saba. Umedi na Uajemi ulikuwa na pembe mbili, Uyunani ulikuwa na moja, na baada ya hapo pembe nyingine nne. Hiyo inakuwa pembe saba kabla ya ile ya Roma, kwa kuwa pembe ndogo ilitoka katika mojawapo ya pembe nne za Uyunani. Mbili pamoja na moja pamoja na nne ni saba; kisha Roma, ile pembe ndogo, ni ya nane, nayo ni ya wale saba. Inafaa kutambua kwamba kifungu hiki kinachoonyesha kwamba Roma hutoka katika mojawapo ya pembe za Kiyunani ni mojawapo ya hoja kuu za kinabii ambazo Miller na wenzake wa kazi walilazimika kukabiliana nazo katika historia yao.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Waprotestanti wa historia hiyo walisisitiza kwamba pembe ndogo ya Rumi isingeweza kuwa Rumi, kwa kuwa unabii unaonyesha kwamba pembe ndogo ilitokea kutoka moja ya zile pembe nne za Kiyunani. Kwa hiyo walidai kwamba pembe ndogo ilimwakilisha Antioko Epifane, mmoja wa wafalme wa Seleukidi waliotawala baada ya kugawanywa kwa milki kufuatia kifo cha Aleksanda Mkuu. Mjadala katika historia ya Wamileraiti kuhusu jambo hili ulikuwa mkubwa kiasi kwamba kwenye chati ya 1843 waliweka hoja dhidi ya mafundisho ya Kiprotestanti, hoja iliyojengwa juu ya ukweli kwamba Danieli aliona pembe ndogo ikitoka katika mojawapo ya zile pembe nne za Kiyunani, na hivyo isingeweza kuwa Rumi, kwa kuwa Rumi haikutokana na Yunani. Hoja hiyo iliathiri vifungu vyote katika Danieli vinavyoitaja Rumi. Msimamo wa Kiprotestanti ulijumuisha kwamba 'wanyang'anyi wa watu wako' katika aya ya kumi na nne ya Danieli kumi na moja walipaswa kuwa Antioko Epifane. Kwa hiyo Wamileraiti waliweka kwenye chati ambayo Dada White aliitambua kuwa 'iliyoelekezwa na mkono wa Bwana na haipaswi kubadilishwa,' rejeo kuhusu Antioko Epifane likieleza kwa nini asingeweza kuwa ule ufalme wa nne. Je, ni Rumi inayothibitisha maono ya historia ya kinabii, au ni mfalme wa Seleukidi aliyekufa zaidi ya miaka mia moja kabla ya Kristo kuzaliwa ndiye aliyewakilisha nguvu iliyosimama dhidi ya Kristo wakati wa kusulubiwa kwake?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Swali linaloweza kuulizwa ni, kwa nini Danieli alionyeshwa Roma ikitoka katika mojawapo ya pembe za Kiyunani, ikiwa Roma haikutokana moja kwa moja na Uyunani? Jibu ni kwamba mwanzo wa kuinuka kwa Roma hadi kupata mamlaka ulianzia katika eneo hilo ambalo hapo awali lilikuwa eneo la Kiyunani, lakini kwa nini unabii uliwasilishwa kwa namna iliyoruhusu mkanganyiko huo?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Angalau jibu moja, zaidi ya umuhimu wa kutambua mahali ambapo Roma ilianza kuibuka, ni kwamba fumbo la Roma daima kuibuka ya nane na kuwa miongoni mwa wale saba linapatiwa jibu kwa Roma kuhusishwa na eneo la Ugiriki, ili kuhifadhi hoja ya fumbo kwamba Roma ni miongoni mwa wale saba. Fumbo hilo ni muhimu kiasi hicho, ingawa Wamileraiti hawangeweza kamwe kuelewa wazo hilo kutokana na nafasi yao ya kihistoria. Jambo kwamba marejeo yote yaliyo kwenye si chati ya 1843 tu bali pia ya 1850 ni michoro ya masuala yanayoshughulikiwa moja kwa moja katika Neno la kinabii la Mungu, isipokuwa rejeleo moja linalosisitiza kwamba Antiochus Epiphanes si nguvu iliyosimama dhidi ya Kristo, hufanya nyongeza hiyo kwenye chati kuwa muhimu sana. Ni kusikitisha kiasi gani kwamba Uadventista ulipoacha misingi yake, wanajikuta leo wakifundisha kwamba nguvu ya aya ya kumi na nne ya Danieli kumi na moja ni Antiochus Epiphanes na si Roma! Sasa wanafundisha kile ambacho Wamileraiti walikipinga kwa nguvu kiasi kwamba waliwakilisha mabishano hayo kwenye chati ya 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Falme za historia zinabainisha kwamba Roma inainuka ya nane na ni miongoni mwa zile saba. Ile "pembe ndogo" katika sura ya saba inayosema "maneno makuu dhidi ya Aliye Juu Sana" inainuka ya nane na ni miongoni mwa zile saba. Pembe za sura ya nane zinabainisha kwamba Roma inainuka ya nane na ni miongoni mwa zile saba.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Katika makala inayofuata tutachunguza jinsi Roma ya kisasa, kama inavyowakilishwa katika Ufunuo sura ya kumi na saba, hujitokeza kama ya nane na ni mmoja wa wale saba. Kisha tutarejea Danieli sura ya pili na kubaini kwa nini falme nne za Danieli sura ya pili, ambazo ndizo kutajwa kwa mara ya kwanza kwa falme katika unabii wa Biblia, zinapatana na falme nane za Ufunuo sura ya kumi na saba.

Back to Articles