In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Katika sura ya kwanza ya Danieli, Danieli alichukuliwa utumwani katika kipindi cha miaka sabini kilichotabiriwa na Yeremia, naye akadumu hata mwaka wa kwanza wa Koresi.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Na Danieli akaendelea hata mwaka wa kwanza wa mfalme Koreshi. Danieli 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Hivyo, Danieli aliishi kipindi chote cha miaka sabini ya utekwa, hadi amri iliyoruhusu kurudi kwa Waisraeli wa kale ili kujenga upya na kurejesha Yerusalemu.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Basi katika mwaka wa kwanza wa Koreshi, mfalme wa Uajemi, ili neno la Bwana kwa kinywa cha Yeremia lipate kutimizwa, Bwana akamwamsha roho ya Koreshi, mfalme wa Uajemi, hata akatoa tangazo katika ufalme wake wote, tena akaliandika pia, akisema. Ezra 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Hivyo basi Danieli ni ishara ya mchakato wa kuwajaribu wale laki moja na elfu arobaini na nne ulioanza tarehe 11 Septemba 2001, na unaendelea hadi “amri” inayoashiria mwito wa kutoka Babeli.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa kuwa dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Ufunuo 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Miaka sabini ya utekwa ni kipindi cha kujaribiwa na cha kutakaswa kwa elfu mia moja arobaini na nne. Tarehe 11 Septemba 2001, Ole wa tatu wa Uislamu ulifika. Hili linatambuliwa tu na wale wanaokubali kweli za msingi za Uadventista. Waanzilishi walitambua kwa usahihi kwamba Ole wa kwanza na wa pili ni Uislamu. Katika chati za waanzilishi za 1843 na 1850, ambazo Ellen White alizipitisha, na ambazo zinatambuliwa kama utimilifu wa Habakuki sura ya pili, Uislamu umetambuliwa kuwa Tarumbeta ya tano na ya sita. Tarumbeta tatu za mwisho ni Tarumbeta za Ole.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Nikaona, nikamsikia malaika mmoja akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za malaika wale watatu, ambao bado hawajapiga tarumbeta zao! Ufunuo 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Ikiwa kuna tarumbeta tatu za ole, na ya kwanza na ya pili ni Uislamu, ni rahisi kutambua kwamba ya tatu pia ni Uislamu. Kipengele cha ishara ya Uislamu kama tarumbeta za ole ni kwamba zinazuiliwa, halafu zinapoachiliwa. Dada White anabainisha pepo nne za Ufunuo sura ya saba kuwa "farasi mwenye hasira," anayetafuta "kujitoa huru" na "kuleta kifo na uharibifu" nyuma yake.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Malaika wanazuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujivunja huru na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Je, tutalala ukingoni kabisa mwa ulimwengu wa milele? Je, tutakuwa butu wa hisia, baridi, na wafu? Ee, laiti katika makanisa yetu tungalipata Roho na pumzi ya Mungu, zipulizwe ndani ya watu Wake, ili wasimame juu ya miguu yao na kuishi. Tunahitaji kuona kwamba njia ni nyembamba, na mlango ni mwembamba. Lakini tunapopita katika mlango mwembamba, upana wake hauna mipaka.” Manuscript Releases, juzuu 20, uk. 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Malaika wanne wanaozuia pepo nne ndio wanaomzuia "farasi mwenye hasira" wa unabii wa Biblia anayeleta mauti na uharibifu. Katika Ufunuo sura ya tisa, ambapo tarumbeta za Ole za kwanza na za pili zinatambuliwa, kuna mfalme anayetambuliwa. Anatambuliwa katika Ufunuo "tisa-kumi na moja".
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Na walikuwa na mfalme juu yao, ambaye ni malaika wa shimo lisilo na mwisho, ambaye jina lake kwa lugha ya Kiebrania ni Abadoni, lakini kwa lugha ya Kigiriki jina lake ni Apolioni. kama akiwa juu yao. Ufunuo 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Jina, na hivyo tabia ya mfalme wa Uislamu, ni Abadoni katika Kiebrania na Apolioni katika Kigiriki. Katika Agano la Kale na Agano Jipya, yanayowakilishwa na Kiebrania na Kigiriki, tabia ya Uislamu hupatikana katika maana ya majina hayo mawili. Katika majina yote mawili, maana ni "kifo na uharibifu." Dada White anasema kwamba "farasi aliyekasirika" anayeshikiliwa na malaika wanne wakati ambapo elfu mia na arobaini na nne wanapotiwa muhuri, inataka kuvunja pingu na kuleta "kifo na uharibifu" njiani mwake.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Marejeo ya kwanza katika Maandiko Matakatifu kuhusu Uislamu ni Ismaeli, baba wa wale wanaoishikilia dini ya Uislamu. Katika rejeo hilo la kwanza anatajwa kuwa mtu wa mwitu, na neno lililotafsiriwa kuwa “mwitu” linamaanisha “punda-mwitu wa Kiarabu.” Marejeo ya kwanza ya kinabii kuhusu Uislamu ni ishara ya familia ya farasi, na farasi ndicho walichotumia watangulizi kuonyesha Uislamu wa Ole wa kwanza na wa pili kwenye chati mbili takatifu. Upepo nne wa Ufunuo sura ya saba hushikiliwa, au “kuzuiliwa,” hadi Mungu atakapowatia muhuri watu wake. Mchakato wa kutia muhuri wa elfu mia moja arobaini na nne pia ni mchakato wa kujaribiwa na wa kutakaswa.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Mifano hii yote ya kinabii imewakilishwa na uteka wa Danieli wa miaka sabini, kuanzia kwa Yehoyakimu, ishara ya kutiwa nguvu kwa ujumbe wa kwanza, hadi “amri” inayowaita wanaume na wanawake kutoka Babeli. Kuzuiliwa kisha kuachiliwa kwa Uislamu ni sifa ya kinabii ya Uislamu kama ishara katika unabii wa Biblia.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Zinapotajwa kama "pepo nne", huzuiliwa wakati watumishi wa Mungu wanapotiwa muhuri. Mwanzoni mwa Ole la pili, katika unabii wa muda wa miaka mia tatu na tisini na moja na siku kumi na tano uliotimizwa Agosti 11, 1840, malaika wanne, waliowakilisha Uislamu wa Ole la pili, "waliachiliwa". Mwishoni mwa unabii huo, "walizuiliwa".
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Akisema kwa malaika wa sita aliyekuwa na baragumu, “Fungua wale malaika wanne waliokuwa wamefungwa katika mto ule mkubwa, Frati.” Na wale malaika wanne wakafunguliwa, waliokuwa wamewekwa tayari kwa saa, na siku, na mwezi, na mwaka, ili waue theluthi ya wanadamu. Ufunuo 9:14, 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Mnamo tarehe 11 Septemba 2001, ujumbe wa kwanza katika historia ya wale elfu mia arobaini na nne ulitiwa nguvu, wakati Uislamu wa Ole wa tatu “ulipoachiliwa.” Lakini mara moja “ukazuiliwa.” Dada White anaeleza kwa nini hili lilitokea, lakini kwanza tunapaswa kukumbuka kwamba kusudi la Uislamu katika rejea yake ya kwanza ya kibiblia lilikuwa kuyakasirisha mataifa, kwa maana mkono wa Ishmaeli ungekuwa dhidi ya kila mtu, na mkono wa kila mtu ungekuwa dhidi ya Uislamu.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Malaika wa Bwana akamwambia, Tazama, u mja mzito, nawe utazaa mwana wa kiume, nawe utamwita jina lake Ishmael; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Madhumuni ya Uislamu katika unabii wa Biblia ni kuziunganisha mataifa yote dhidi ya Uislamu, kabla ya Umoja wa Mataifa kumimina ghadhabu yake juu ya waishika Sabato. Mnamo Septemba 11, 2001, kila mtu anayeielewa 9/11 kuwa ikiashiria mwanzo wa kurudiwa kwa mlolongo wa matukio ya Wamileraiti amekuwa kama “Danieli” alipochukuliwa kwenda Babeli kwa miaka sabini. Yehoiakimu anabainisha mwanzo wa mchakato huo wa majaribu, na Uislamu wa Ole la tatu kisha ukachiliwa, lakini mara moja ukazuiwa, ili Mungu aweze kuwatia muhuri watu Wake.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
Maono haya yalitolewa mwaka 1847, wakati kulipokuwapo Waadventista wachache sana waliokuwa wakiishika Sabato, na miongoni mwa hao, wachache tu walidhani kwamba kuishika Sabato kulikuwa na umuhimu wa kutosha kutofautisha kati ya watu wa Mungu na wasioamini. Sasa utimilifu wa maono hayo unaanza kuonekana. ‘Mwanzo wa wakati huo wa taabu,’ uliotajwa hapa, hauhusiani na wakati ambapo mapigo yataanza kumiminwa, bali unahusu kipindi kifupi kabla hayajamiminwa, wakati Kristo yuko katika patakatifu. Wakati huo, kazi ya wokovu ikihitimishwa, taabu itakuwa ikija duniani, na mataifa yatakasirika, lakini yatadhibitiwa kiasi kwamba hayatazuia kazi ya malaika wa tatu. Wakati huo ‘mvua ya vuli,’ au kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, ili kuipa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Awali, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Miaka sabini ya Danieli ilianza tarehe 11 Septemba 2001 wakati Uislamu ulipoachiliwa huru na kuyakasirisha mataifa kwa kuushambulia ghafla na bila kutarajiwa mnyama atokaye katika nchi wa Ufunuo kumi na tatu. Kisha Uislamu ukazuiliwa, ili kazi ya malaika wa tatu ikamilike. Kazi ya malaika wa tatu ni kuwatia muhuri watu wa Mungu, na kazi hiyo ilipoanza tarehe 11 Septemba 2001 Mvua ya Mwisho ilianza "kunyunyiza". Danieli sura ya kwanza inaonyesha mchakato wa kujaribiwa wa wale mia arobaini na nne elfu, unaoanza tarehe 11 Septemba 2001, na kuendelea hadi "sauti" ya pili ya Ufunuo kumi na nane itakapoliita kundi lingine la Mungu kutoka Babeli. Hivyo, Danieli anawakilisha watu ambao sasa wako katika utumwa wa kiroho, hadi tamati ya mchakato wa kujaribiwa. Hitimisho la kipindi cha kujaribiwa katika Danieli sura ya kwanza linatambulishwa kama "mwisho wa siku."
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Sasa mwishoni mwa zile siku ambazo mfalme alikuwa amesema waingizwe, basi mkuu wa matowashi akawaingiza mbele ya Nebukadneza. Naye mfalme akazungumza nao; wala miongoni mwao wote hakupatikana yeyote kama Danieli, Hanania, Mishaeli, na Azaria; kwa hiyo wakasimama mbele ya mfalme. Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwakuta kuwa bora mara kumi kuliko wachawi na wanajimu wote waliokuwako katika ufalme wake wote. Danieli 1:18-20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Jaribio la tatu, ambalo linawakilisha kipimo tosha cha kinabii kwa Danieli na wale watatu waheshimiwa, lilikuwa wakati walipohukumiwa na Nebukadneza, na wakaonekana kuwa “mara kumi bora kuliko waganga wote na wanajimu wote waliokuwa katika ufalme wake wote.” Jaribio la tatu linawakilishwa na hukumu, na hukumu hiyo ilifanyika “mwisho wa siku.” Katika kitabu cha Danieli, “mwisho wa siku” ndiko Danieli anaposimama katika fungu lake.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
'Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watafanya maovu: wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa.... Heri yeye anayengoja, na afikaye hadi siku elfu moja mia tatu na thelathini na tano. Lakini wewe (Danieli), enenda zako hata mwisho; kwa maana utapumzika, nawe utasimama katika fungu lako mwishoni mwa siku.'
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
Wakati umefika wa Danieli kusimama katika fungu lake. Wakati umefika wa nuru aliyopewa kufikia ulimwengu kwa namna isiyowahi kutokea. Ikiwa wale ambao Bwana amewatendea mengi watatembea katika nuru, ujuzi wao juu ya Kristo na unabii unaomhusu utaongezeka sana wanapokaribia mwisho wa historia ya dunia hii. Maelezo ya Biblia ya Waadventista Wasabato, juzuu ya 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Dada White anabainisha “mwisho wa siku” kwa kuuhusisha na mchakato wa utakaso ulioko katika mstari wa kumi wa Danieli sura ya kumi na mbili. Mara nyingi hutumia mstari wa kumi pamoja na “mwisho wa siku” wa mstari wa kumi na tatu.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
'Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watafanya maovu: wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa.... Heri yeye anayengoja, na afikaye hadi siku elfu moja mia tatu na thelathini na tano. Lakini wewe (Danieli), enenda zako hata mwisho; kwa maana utapumzika, nawe utasimama katika fungu lako mwishoni mwa siku.'
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
Danieli leo anasimama katika fungu lake, nasi tunapaswa kumpa nafasi ya kuzungumza na watu. Ujumbe wetu unapaswa kwenda mbele kama taa iwakayo. 'Wakati huo Mikaeli atasimama, yule jemadari mkuu asimamaye kwa ajili ya wana wa watu wako; na kutakuwa na wakati wa taabu, ambao haujawahi kuwako tangu kuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu. Na wengi wa waliolala katika mavumbi ya nchi wataamka, wengine kwa uzima wa milele, na wengine kwa aibu na dharau ya milele. Nao wenye hekima watang'aa kama mwangaza wa anga; na wale wawageuzayo wengi kuwa wenye haki watang'aa kama nyota milele na milele.'
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
Maneno haya yanaeleza kazi tunayotakiwa kuifanya katika siku hizi za mwisho. Hatujaamka hata nusu. Hatuna nguvu zinazohitajika ili kutenda kazi ambayo lazima ifanyike. Lazima tuingie katika uzima, tuingie katika umoja. Sasa, sasa hivi, tunapaswa kusimama katika nafasi ambayo toba na msamaha vitakuwa sifa kuu za kazi yetu. Hapapaswa kuwa na mabishano. Ni kuchelewa mno kujihusisha na Shetani katika kazi yake ya kupofusha macho. Ni kuchelewa mno kuzitilia maanani roho zidanganyazo na mafundisho ya mashetani.
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
Nimeagizwa kusema kwamba wakati Roho Mtakatifu anapotoa lugha na usemi, tutaona kazi ikifanyika kama ile iliyofanyika siku ya Pentekoste. Wawakilishi wa Kristo watafanya kazi kwa busara. Hakutakuwapo mtu mmoja hapa na mwingine kule wanaotafuta kubomoa na kuharibu.
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
'Kabla ya amri kutekelezwa, kabla ya siku kupita kama makapi, kabla ya hasira kali ya Bwana kuwajia, kabla ya siku ya hasira ya Bwana kuwajia, mtafuteni Bwana, ninyi wote wanyenyekevu wa nchi, mlioitenda hukumu yake; tafuteni haki, tafuteni unyenyekevu; yamkini mtafichwa siku ya hasira ya Bwana.' Australian Union Conference Record, Machi 11, 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
Kutiwa muhuri kwa wale mia arobaini na nne elfu, kunakowakilishwa na miaka sabini ya Danieli akiwa mateka Babeli, kumeonyeshwa katika Danieli sura ya kumi na mbili, aya ya kumi. Aya hiyo ina alama ya “kweli,” kwa kuwa inatambua hatua tatu ambazo ni sifa za neno la Kiebrania “kweli.” Wengi watatakaswa, watafanywa weupe, kisha watajaribiwa. Danieli na wale watatu waheshimiwa walitakaswa kwa kumcha Mungu katika sura ya kwanza, kwa kuwa waliamua wasile lishe ya Kibabeli. Kisha walionyesha nyuso zilizokuwa nzuri zaidi na nono kuliko wale waliokula chakula cha Kibabeli. Mwonekano wao ulikuwa haki ya Kristo, ambayo ni mavazi meupe. Kisha wakajaribiwa walipoingia katika hukumu ya Nebukadneza, mwisho wa siku zile.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
"Mwishoni mwa siku," Danieli atakaposimama "katika fungu lake," "maarifa ya Kristo na unabii unaomhusu yataongezeka sana" kwa watu wa Mungu. Nebukadneza alibaini kwamba katika "mambo yote ya hekima na ufahamu," Danieli na wale watatu waaminifu "wakapatikana" kuwa "bora mara kumi kuliko wachawi na wanajimu wote waliokuwako katika ufalme wake wote."
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Sura ya kwanza ya Danieli inaonyesha uzoefu wa elfu mia arobaini na nne, ambao hupitia mchakato wa majaribio wa hatua tatu. Akitoa maoni juu ya mchakato huo, Dada White anasema, "Maneno haya yanaonyesha kazi ambayo tunapaswa kufanya katika siku hizi za mwisho. Hatujaamka hata nusu. Hatuna nguvu zinazohitajika ili kufanya kazi ambayo lazima ifanywe. Lazima tuingie katika uhai, tuingie katika umoja. Sasa, sasa hivi, lazima tusimame katika nafasi hiyo ambapo toba na msamaha vitakuwa sifa bainifu za kazi yetu. Hapapaswa kuwa na mabishano."
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Mchakato wa kujaribiwa unaoongoza hadi “mwisho wa siku”, unaongoza hadi ufufuo wa mashahidi wawili katika Ufunuo sura ya kumi na moja. Kazi tunayopaswa kufanya sasa ni kukubali ujumbe wa Septemba 11, 2001 na kuamka, kama inavyowakilishwa na mifupa mikavu iliyokufa. “Lazima tupate uhai, tuingie katika umoja.” Tukifanya hivyo, vipengele bainifu vya kazi yetu vitakuwa “toba na msamaha” wetu. Kipengele bainifu cha kazi yetu kinawakilishwa na Danieli katika sura ya tisa, anapoomba sala ya Walawi ishirini na sita, akiomba msamaha wa dhambi zake, na dhambi za baba zake, huku akikiri pia kwamba alikuwa akitembea kinyume na Mungu tangu kukatishwa tamaa kulikoashiria mwanzo wa kipindi cha kusubiri mnamo Julai 18, 2020. Anapaswa pia kukiri kwamba Mungu alikuwa akitembea kinyume naye katika kipindi hicho hicho. Danieli anawakilisha wale waliopitia utekwa wa “miaka sabini”, tangu Julai 18, 2020.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Miaka sabini ni ishara ya 'mara saba' ya Walawi ishirini na sita. Kitabu cha Mambo ya Nyakati kinatujulisha kwamba miaka sabini ilikuwa kipindi ambacho nchi inge 'furahia' masabato ambayo nchi haikuruhusiwa kuyafurahia kwa sababu ya uasi wa Israeli wa kale dhidi ya agano la Walawi ishirini na tano.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Ili kutimiza neno la Bwana kwa kinywa cha Yeremia, hata nchi ikapata raha ya sabato zake; kwa maana siku zote za ukiwa wake ilishika sabato, ili kutimiza miaka sabini. 2 Mambo ya Nyakati 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Kama ishara ya "jangwa" la kinabii, "siku tatu na nusu" ambazo mashahidi wawili wa Ufunuo sura ya kumi na moja walikuwa wamekufa barabarani baada ya tarehe 18 Julai 2020 ni ishara ya "miaka sabini", na pia ishara ya "mara saba". "Mwisho wa siku" ni ishara ya mwisho wa siku za kinabii zilizotiwa muhuri katika kitabu cha Danieli.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
Mnamo mwaka wa 1798, kitabu cha Danieli kilifunguliwa na muhuri wake ukaondolewa, na Danieli akasimama katika fungu lake, akiwa tayari kutimiza kusudi lake.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
"Wakati Mungu anapompa mtu kazi maalum ya kufanya, anapaswa kusimama katika nafasi yake na mahali pake kama alivyofanya Danieli, tayari kuitikia mwito wa Mungu, tayari kutimiza kusudi Lake." Manuscript Releases, juzuu ya 6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
Tarehe 22 Oktoba 1844, kwa utimilifu wa Danieli sura ya nane, aya ya kumi na nne, kitabu cha Danieli kilisimama tena katika fungu lake. Miaka 1798 na 1844 ni tamati ya ghadhabu ya kwanza na ya pili, na hivyo zinaashiria mwisho wa “mara saba.” “Mwisho wa siku” katika kitabu cha Danieli ni ishara ya tamati ya utekwa unaowakilishwa na “mara saba.” Katika Danieli sura ya nne, Nebukadneza aliishi kama mnyama wakati “mara saba” zilipopita juu yake. Katika “mwisho wa siku,” ufalme wake na akili yake vilirejeshwa kwake.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Na mwisho wa siku zile mimi, Nebukadneza, nikainua macho yangu mbinguni, na ufahamu wangu ukanirudia; nikamhimidi Aliye juu sana, nikamsifu na kumheshimu yeye aishiye milele, ambaye mamlaka yake ni mamlaka ya milele, na ufalme wake ni wa kizazi hata kizazi; na wote wakaao duniani huhesabiwa kama si kitu; hutenda sawasawa na mapenzi yake katika jeshi la mbinguni, na miongoni mwa wakaao duniani; wala hakuna awezaye kuuzuia mkono wake, wala kumwambia, Wafanya nini? Wakati uo huo akili yangu ilinirudia; kwa utukufu wa ufalme wangu, heshima yangu na fahari yangu zilinirudia; na washauri wangu na wakuu wangu wakaniulizia; nami nikathibitishwa katika ufalme wangu, na adhama kuu ikaongezwa kwangu. Danieli 4:34-36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Mwisho wa wakati wa kutiwa muhuri wa wale mia na arobaini na nne elfu unaonyeshwa kama "mwisho wa siku," na hivyo unaashiria hitimisho la kiishara la "miaka sabini" na pia la "mara saba." Wakati huo, "toba na msamaha" vitakuwa vipengele vinavyoonyesha kazi ya wale ambao hapo awali walikuwa wamekufa katika barabara inayopita katika bonde la mifupa mikavu iliyokufa.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Alama inayoonekana ya kazi ya toba ya wale elfu mia arobaini na nne imewakilishwa katika Ezekieli sura ya tisa, kama "kuugua na kulia." Wakati watu wa Mungu wanapokiri na kuyaacha dhambi zao binafsi, wanapokubali kwamba wamerudia zile zile dhambi za baba zao, wanapoweka kando kiburi cha maoni yao na kukiri kwamba wamekuwa wakitembea kinyume na Mungu, na pia kwamba Yeye amekuwa akitembea kinyume nao tangu kipindi cha kusubiri kilipowasili tarehe 18 Julai, 2020, basi watapatikana kuwa na nguvu za kinabii "mara kumi" zaidi kuliko wote wengine wanaodai kuwa wenye hekima katika ufalme.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Mchakato wa kutiwa muhuri ulianza na kuachiwa kwa Uislamu, kisha kuzuiwa kwake. Mchakato huo unamalizika kama ulivyoanza, wakati Uislamu unapoachiwa tena. Uislamu unaachiwa mwishoni mwa siku za wakati wa kutiwa muhuri, ambao kwa Danieli ulikuwa amri ya Koresi iliyowaita watu kutoka Babeli. Ni hapo, mwishoni mwa siku za utakaso, katika hukumu ya "amri" ya sheria ya Jumapili nchini Marekani, ndipo waaminifu watakapopatikana kuwa na nguvu ya kinabii "mara kumi zaidi".
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
Mnafikiri ujio wa Bwana uko mbali mno. Niliona mvua ya mwisho inakuja [kwa ghafla kama] mwito wa usiku wa manane, na kwa nguvu mara kumi. Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Tutaanza kuzingatia sura ya pili ya Danieli katika makala inayofuata.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
"Huu ulikuwa mwito wa usiku wa manane, uliokusudiwa kuupa ujumbe wa malaika wa pili nguvu. Malaika walitumwa kutoka mbinguni ili kuwaamsha watakatifu waliovunjika moyo na kuwaandaa kwa kazi kuu iliyokuwa mbele yao. Watu wenye vipaji vikubwa hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa wanyenyekevu, waliojitolea, nao wakawalazimisha kuinua mwito, 'Tazama, Bwana arusi anakuja; tokeni kumlaki!' Wale waliokabidhiwa mwito huo waliharakisha, nao kwa nguvu za Roho Mtakatifu waliutangaza ujumbe huo, wakawaamsha ndugu zao waliovunjika moyo. Kazi hii haikusimama katika hekima na elimu ya wanadamu, bali katika nguvu za Mungu, na watakatifu wake waliousikia mwito huo hawakuweza kuupinga. Watu wa kiroho zaidi walipokea ujumbe huu kwanza, na wale ambao hapo awali walikuwa wameongoza katika kazi ndio walikuwa wa mwisho kuupokea na kusaidia kuukuza mwito, 'Tazama, Bwana arusi anakuja; tokeni kumlaki!'" Early Writings, 238.