“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
"Katika Ufunuo vitabu vyote vya Biblia hukutana na kuhitimika. Hapa ndipo ukamilisho wa kitabu cha Danieli ulipo." Matendo ya Mitume, 585.
The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.
Ile kweli ambayo Yohana aliitaja kama "Ufunuo wa Yesu Kristo," ambayo Simba wa kabila la Yuda amekuwa akiifunua kwa watu wake tangu Julai 2023, inakamilishwa wakati kitabu cha Danieli kinapounganishwa na kitabu cha Ufunuo. Sura ya pili ya Danieli inawakilisha ujumbe wa malaika wa pili katika muktadha wa mtihani wa mfano wa mnyama wa siku za mwisho. Inaainisha mchakato wa kujaribiwa na kipindi maalum cha kujaribiwa.
The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.
Kipindi na mchakato wa sura ya pili ya Danieli, vilivyoakilishwa na miaka sabini ya utekwa wa Danieli, viliashiria kipindi cha kujaribiwa cha Waprotestanti katika historia ya Wamileraiti. Waprotestanti walishindwa mchakato wao wa kujaribiwa na wakawa mabinti wa Roma. Kinabii, binti humwakilisha mama yake; na Roma ni mnyama wa kinabii. Kutofaulu kwao na kubadilika kwao baadaye kuwa mabinti wa Roma, kunaonyesha kwa mfano jaribio la sanamu ya mnyama katika historia yetu ya sasa, kwa kuwa walibadilika kuwa sanamu ya mnyama. Hivyo basi, mchakato wetu wa sasa wa kujaribiwa unaakilishwa na miaka sabini ya utekwa wa Danieli, na pia na historia ya ujumbe wa malaika wa pili wakati wa harakati ya Wamileraiti.
In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.
Katika historia ya ujumbe wa malaika wa pili ulioanza Septemba 11, 2001, kuna kipindi maalum na mchakato wa kujaribiwa vinavyowakilishwa kwa njia ya mfano kama ndoto ya sanamu ya wanyama ya Nebukadneza; maana ufalme katika unabii wa Biblia pia ni mnyama. Nebukadneza na wakuu wa kidini Wakaldayo wanawakilisha wale wanaoshindwa jaribio, na Danieli pamoja na wale watatu waheshimiwa wanawakilisha wale wanaofaulu jaribio. Huenda ikaonekana vinginevyo, lakini kushindwa kwa Nebukadneza kunathibitishwa katika sura ya tatu ya Danieli.
In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.
Katika mchakato wa kujaribiwa, unaowakilishwa katika Danieli sura ya kwanza na ya pili, kuna alama maalum za kinabii zinazoendana na kweli zilizowekwa wazi hivi karibuni katika kitabu cha Ufunuo. Katika sura ya kwanza, “siku kumi” ziliwakilisha kipindi cha majaribu kilichopelekea Danieli kudhihirisha mwonekano mzuri zaidi na mnono kwa sababu ya kula kwake mlo wa mbinguni, ilhali kundi lingine la matowashi lilidhihirisha mwonekano wa wale waliokula mlo wa mfalme. Kinabii, mfalme ni ufalme, na kinabii mfalme au ufalme pia ni mnyama. Wale ambao sura zao ziliakisi matokeo ya kula mlo wa mfalme, walidhihirisha sanamu ya mnyama.
In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.
Katika sura ya pili ya Danieli, Danieli alikuwa akiomba kuelewa “siri” iliyofichwa ya ndoto ya sanamu ya Nebukadneza. Alihitaji kujua ndoto yenyewe ilikuwa nini, na pia ilimaanisha nini. Anawakilisha wale walioko katika siku za mwisho wanaotafuta kuelewa siri zinazohusiana na kufunguliwa kwa Ufunuo wa Yesu Kristo, kwa kuwa kufunguliwa kwa Ufunuo wa Yesu Kristo ni “siri” ya kinabii ya mwisho kufunguliwa kabla ya kufungwa kwa mlango wa rehema. Manabii wote, akiwemo Danieli, wanaashiria siku za mwisho. Jitihada ya Danieli ya kuelewa “siri” hiyo ilikuwa suala la maisha au mauti, kama ilivyo jaribio la sanamu ya mnyama kwa watu wa Mungu katika siku za mwisho.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.
Bwana amenionyesha waziwazi kwamba sanamu ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa kuwa hilo litakuwa jaribio kuu kwa watu wa Mungu, litakaloamua hatima yao ya milele. Manuscript Releases, juzuu ya 15, 15.
The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.
Sala ya Danieli, alipotafuta kuelewa ile "siri," inawakilisha alama maalum ya njia katika historia ya watu wa Mungu katika siku za mwisho. Kitabu cha Danieli kinatoa mashahidi wawili wanaothibitisha alama ya njia ya "sala" katika siku za mwisho. Alama hiyo ya njia iko katika kipindi kinachowakilishwa na ujumbe wa pili wa kila mstari wa matengenezo.
The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.
Muktadha wa kinabii wa sala zote mbili ni miaka sabini ya utekwa, ambayo, kama ishara, inawakilisha "mara saba" katika Mambo ya Walawi sura ya ishirini na sita. Katika Danieli sura ya pili, mstari wa kwanza, jina "Nebukadneza" limerudiwa mara mbili, na kurudiwa mara mbili kwa neno katika Maandiko ni ishara ya ujumbe wa malaika wa pili.
There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.
Kuna marejeo kadhaa katika maandishi ya Dada White yanayoitambua Danieli sura ya tatu kama mfano wa sheria ya Jumapili. Danieli sura ya kwanza ina kila sifa ya ujumbe wa malaika wa kwanza, na tunaelezwa kwamba huwezi kuwa na ujumbe wa tatu (Danieli sura ya tatu) bila ujumbe wa kwanza na wa pili.
The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.
Jaribio la mfano wa mnyama limefafanuliwa na Ellen White kuwa ndilo jaribio tunalopaswa kulipita kabla ya muda wa rehema kufungwa, na kabla hatujatiwa muhuri. Wakati muziki ulipopigwa katika Danieli sura ya tatu, muda wa rehema ulifungwa kwa njia ya ishara, kwa maana sura ya tatu inawakilisha sheria ya Jumapili. Muziki wa Nebukadneza unawakilisha wimbo ambao kahaba wa Tiro kisha anaanza kuuimbia wafalme wa dunia mwishoni mwa miaka sabini ya kiishara ambayo yeye alikuwa amesahauliwa.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Na itakuwa katika siku hiyo, ya kwamba Tiro atasahauliwa miaka sabini, kulingana na siku za mfalme mmoja; baada ya miaka sabini kuisha, Tiro ataimba kama kahaba. Chukua kinubi, zunguka mjini, ewe kahaba uliyesahauliwa; piga muziki mtamu, imba nyimbo nyingi, ili ukumbukwe. Na itakuwa baada ya miaka sabini kuisha, kwamba Bwana ataitembelea Tiro, naye atageukia ujira wake, naye atafanya uzinzi na falme zote za ulimwengu juu ya uso wa nchi. Isaya 23:15-17.
Sister White identifies the three angel’s messages as three tests.
Dada White anabainisha ujumbe wa malaika watatu kama mitihani mitatu.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.
"Wengi waliotoka kwenda kumlaki Bwana-arusi chini ya ujumbe wa malaika wa kwanza na wa pili, walikataa ule wa tatu, ujumbe wa mwisho wa kujaribu utakaotolewa kwa ulimwengu, na msimamo kama huo utachukuliwa wakati mwito wa mwisho utakapotolewa." Review and Herald, Oktoba 31, 1899.
Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.
Kwa ushuhuda kadhaa, Danieli sura ya pili ni ujumbe wa malaika wa pili. Historia ya kutiwa nguvu kwa malaika wa kwanza hadi hukumu, ndiyo historia inayowakilishwa na miaka sabini ya utekwa wa Danieli. Mazingira ya sala ya Danieli katika sura ya pili, hufanyika ndani ya ile miaka sabini, ambayo ni ishara ya "nyakati saba".
The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.
Sala ya sura ya tisa inaanza kwa marejeo ya moja kwa moja kwa miaka sabini. Mandhari ya kinabii ya sala zote mbili ni sawa kabisa. Zinawakilisha vipengele tofauti vya sala ile ile, lakini zote mbili zimewekwa katika mandhari ile ile ya “mara saba,” na zote zinaendana na alama ya njia ya “sala” iliyo katika historia ya wale laki moja arobaini na nne elfu wa siku za mwisho.
When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.
Danieli anapoomba katika sura ya tisa, yuko katika “kipindi cha mpito” cha kinabii kutoka ufalme wa Babeli hadi ufalme wa Wamedi na Waajemi. Hatua hiyo ya mpito pia ni alama ya njia, na pia inalingana na hatua ileile ya mpito katika harakati ya malaika wa tatu, wakati watu wa Mungu wanakufa mtaani kama “Walaodikia”, na hutoka kaburini kama “Wafiladelfia”. Hatua ya mpito ya harakati ya malaika wa kwanza inalingana na hatua ya mpito ya Danieli, na pia na harakati ya malaika wa tatu, na zote tatu zinaunganishwa moja kwa moja na “mara saba” za Mambo ya Walawi ishirini na sita. Mpito kutoka Filadelfia hadi Laodikia katika harakati ya Wamileraiti ulitokea pamoja na kuwasili kwa “mwanga mpya” kuhusu “mara saba” mnamo 1856, na kukataliwa kabisa kwa “mara saba” mnamo 1863. Danieli katika sura ya tisa, harakati ya malaika wa kwanza katika wakati wa Wamileraiti, na harakati ya malaika wa tatu katika wakati wetu, zote zina hatua za mpito zinazolingana kila moja na nyingine, na hatua zote tatu za mpito zimewekwa katika muktadha wa “mara saba”.
In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.
Katika historia ya mchakato wa kujaribiwa, Danieli anawakilisha mjumbe anayepokea nuru ambayo kwanza anawashirikisha marafiki zake watatu, hivyo akiashiria jukumu la kinabii la "Eliya", ambaye ni "sauti inayolia nyikani".
The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.
“Siri” ya sura ya pili ya Danieli inabainisha kwamba ufalme wa nane wa unabii wa Biblia ni “wa hao saba”. Kwa kuwa ni uwakilishi wa kwanza wa falme za unabii wa Biblia, kwa hiyo unaungana na uwakilishi wa mwisho wa falme za unabii wa Biblia unaopatikana katika Ufunuo sura ya kumi na saba. Ufalme wa nane, ukiwa “wa hao saba” waliotangulia, unarejelea hatua ya mpito inayoweka Babeli ya kisasa kuwa muungano wa sehemu tatu wa joka, mnyama na nabii wa uongo. Ndoto ya sanamu ya Nebukadneza hatimaye inaonyesha ufalme wa nane wa kidunia katika historia ya kinabii.
A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.
Ufalme ni mnyama katika unabii wa Biblia, hivyo ukweli unaowakilishwa na ndoto ya sanamu ya Nebukadneza ndiyo rejea ya kwanza kuhusu mnyama wa mwisho, kama anavyotambuliwa pia katika Ufunuo sura ya kumi na saba. Kwa hiyo, ndoto ya Nebukadneza hatimaye ni ndoto ya sanamu ya mnyama wa nane na wa mwisho. Ni ndoto ya "sanamu ya mnyama".
That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.
Hilo lenyewe ndilo thibitisho la umuhimu wa kutambua hatua ya mpito inayotokea katika harakati ya malaika wa tatu, lakini “siri” hiyo pia ndiyo ufunguo unaounganisha na kuthibitisha mengi ya yale ambayo makala za awali zimekuwa zikitambua kuhusu historia iliyofuata tarehe 18 Julai 2020. Katika makala hizo, kumeonyeshwa kwamba alama nne za njia za kila moja ya harakati takatifu za mageuzi, ambazo zinawakilishwa na miaka sabini ya utekwa wa Danieli, daima huwa na mada ileile.
Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.
Zile alama nne za njia katika nyakati za Kristo ziliwekwa ndani ya muktadha wa “kifo na ufufuo”. Alama ya kwanza ya njia, ambayo iliwakilisha kutiwa nguvu kwa ujumbe wa kwanza, ilikuwa ubatizo wa Kristo, ishara ya kifo na ufufuo. Alama ya pili ya njia, ambayo inawakilisha kukatishwa tamaa kwa mara ya kwanza katika historia hiyo, ilikuwa kifo na ufufuo wa Lazaro. Alama ya tatu ya njia ilikuwa kuingia kwa ushindi katika Yerusalemu, kukiwakilisha Mwito wa Usiku wa Manane. Kristo alikuwa akielekea kwenye kifo na ufufuo Wake, na Lazaro, mwakilishi hai wa kifo na ufufuo, aliongoza msafara. Lazaro pia anathibitisha kwamba wakati wa kutangazwa kwa Mwito wa Usiku wa Manane, watu wa Mungu “wanatiwa muhuri”.
“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
Muujiza huu wa kilele, kufufuliwa kwa Lazaro, ulikusudiwa kuweka muhuri wa Mungu juu ya kazi Yake na juu ya dai Lake la uungu. The Desire of Ages, 529.
The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
Alama ya nne ya njia ya hukumu ilikuwa msalaba, uliokuwa pia kifo na ufufuo. Kipindi cha alama hizo nne za njia kinawakilishwa na miaka sabini ya uhamisho ya Danieli.
In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
Katika historia ya Millerite, mada ilikuwa "kanuni ya siku kwa mwaka", na tarehe 11 Agosti, 1840 ilikuwa uthibitisho wa kanuni hiyo. Kukatishwa tamaa kwa mara ya kwanza kulikuwa matokeo ya matumizi yasiyo sahihi ya kanuni ya siku kwa mwaka. Mwito wa Usiku wa Manane ulikuwa ukamilifu wa kanuni ya siku kwa mwaka kuhusiana na unabii wa miaka elfu mbili mia tatu na unabii wa miaka elfu mbili mia tano ishirini, kisha Hukumu ya Uchunguzi ilianza wakati unabii huo wa siku kwa mwaka ulipotimizwa tarehe 22 Oktoba, 1844. Mada ya alama zote nne za njia katika historia ya Millerite ilikuwa "kanuni ya siku kwa mwaka". Kipindi cha alama hizo nne za njia kinawakilishwa na miaka sabini ya utekwa aliyoitaja Danieli.
In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.
Katika siku za Mfalme Daudi, mada ilikuwa “sanduku la Mungu”. Daudi alipoimarishwa, akaazimia kuleta sanduku hilo katika mji wa Daudi.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Na Daudi akaendelea, akazidi kuwa mkuu, na Bwana, Mungu wa majeshi, alikuwa pamoja naye. 2 Samweli 5:10.
The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
Kukatishwa tamaa ya kwanza kulikuwa wakati Uzzah alitenda dhambi kwa kuligusa sanduku la agano. Alama ya tatu ya njia ilikuwa wakati Daudi alipoelewa kwamba Bwana alikuwa amebariki nyumba ya Obededom Mgati, ambako sanduku la agano lilikuwa limehifadhiwa tangu uasi wa Uzzah. Kisha Daudi akaenda akalichukua sanduku la agano kwa ajili ya kuingia kwake kwa ushindi katika Yerusalemu (lakini mkewe akaonyesha hasira isiyofaa na “kukatishwa tamaa” kwa kuingia kwa Daudi). Kila moja ya zile alama nne za njia inawakilishwa na sanduku la agano. Kipindi cha zile alama nne za njia kinawakilishwa na miaka sabini ya uteka ya Danieli.
On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
Mnamo tarehe 11 Septemba 2001, Uislamu wa "Ole wa tatu" uliachiliwa, kisha ukazuiliwa. Tarehe 18 Julai 2020 ilikuwa utabiri ulioshindwa kuhusu jukumu la Uislamu. Ujumbe unaoipa uhai mifupa mikavu iliyokufa unatoka kwa "pepo nne", ambazo ni ishara ya Uislamu na zinawakilisha ujumbe wa Mwito wa Usiku wa Manane. Maangamizi ya taifa yanayofuatia uasi wa kitaifa wa sheria ya Jumapili nchini Marekani yanasababishwa na Uislamu wa "Ole wa tatu". Kipindi cha alama hizo nne za njia kinawakilishwa na miaka sabini ya utekwa wa Danieli.
The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.
Harakati za malaika wa kwanza zinawakilisha harakati za malaika wa tatu, na ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamillerite ulikuwa marekebisho ya utabiri uliokosa kutimia uliosababisha kukatishwa tamaa kwa mara ya kwanza.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
Wale waliokatishwa tamaa waliona kutoka katika Maandiko kwamba walikuwa katika wakati wa kungoja, na kwamba walipaswa kusubiri kwa uvumilivu kutimia kwa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwaongoza kumtarajia mwaka 1844. Maandishi ya Mapema, 247.
The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.
Ushahidi uleule wa shambulio la Kiislamu dhidi ya Nashville ndio ushahidi wa shambulio dhidi ya Nashville litakalotokea kama mwitikio wa kulazimishwa kwa ibada ya Jumapili. Maandiko ya Roho ya Unabii hayashindwa kamwe. Utabiri wa shambulio dhidi ya Nashville umewekwa wazi katika maandiko ya Roho ya Unabii. Utabiri wa Nashville utatimia, lakini utabiri wa shambulio dhidi ya Nashville utategemea marekebisho ya utabiri ulioshindwa hapo awali, kama ilivyokuwa katika historia ya Millerite. Utabiri huo unatimia katika alama ya njia ya nne, ambayo ni alama ya njia inayowakilisha "hukumu".
Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.
Yesu daima huonyesha mwisho kwa kutumia mwanzo, na alama ya kwanza ya njia ya tarehe 11 Septemba 2001 ilikuwa shambulio la Kiislamu, hivyo wakati wa hukumu ya sheria ya Jumapili, kutakuwa na shambulio la Kiislamu dhidi ya Nashville. Huenda likajumuisha shabaha nyingine pia, lakini ujumbe wa Kilio cha Usiku wa Manane ni ujumbe ambao ni marekebisho ya ujumbe uliosababisha masikitiko ya kwanza. Masikitiko ya kwanza yalisababishwa na dhambi ya kuhusisha kipengele cha wakati na utabiri, si kwa maneno ya Ellen White.
It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.
Ni muhimu kutambua kwamba alama nne za njia zinazoanzia katika ‘kuwezeshwa’ kwa ujumbe wa kwanza (ambako katika Danieli hutokea mwanzoni mwa miaka sabini ya mfano) daima huongozwa na mada ile ile. Ikiwa umelikubali tarehe 11 Septemba 2001 kama utimilifu wa unabii, umekula kinabii ‘kitabu kilichofichwa’. Watu wachache sana kwa kweli walikula ukweli huo, lakini walikuwepo baadhi, kama inavyowakilishwa na Danieli, waliokusudia mioyoni mwao wasijitie unajisi kwa mlo wa Kibabeli. Hata hivyo, wapo wanaodai kuamini kwamba tarehe 11 Septemba 2001 ilikuwa utimilifu wa unabii, lakini wanahoji kwamba haikuwa Uislamu, bali familia ya Bush, au wafuasi wa utandawazi, au Wajesuiti, au CIA, au mchanganyiko wa wahusika wa kawaida wanaotumiwa mara nyingi na wananadharia wa njama wa kisasa. Akiwa Alfa na Omega, Yesu anaonyesha mwisho kwa mwanzo, hivyo tukikosea kuhusu kile kilichowakilishwa kinabii tarehe 11 Septemba 2001, tunaharibu uwezo wetu wa kuligawa kwa haki Neno la kinabii la ‘kweli’.
The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.
“Uwezeshaji” wa ujumbe wa kwanza katika historia ya Wamillerite ulikuwa Uislamu wa Ole wa pili, na uwezeshaji huo uliashiria uwezeshaji wa tarehe 11 Septemba 2001, uliotekelezwa na Uislamu wa Ole wa tatu.
Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.
Uislamu katika alama ya kwanza ya njia unatambulisha Uislamu katika alama ya mwisho ya njia. Alama ya mwisho ya njia inawakilisha hukumu, na Marekani inahukumiwa wakati wa sheria ya Jumapili. Ni ujumbe wa pili wa Ezekieli katika sura ya thelathini na saba, unaowafufua wafu, na ujumbe huo ndio ujumbe wa alama ya tatu ya njia, ambao ni Mwito wa Usiku wa Manane. Ni ujumbe wa kutiwa muhuri, kama ulivyofananishwa na kuingia kwa ushindi kwa Kristo, alipokuwa amepanda "punda", ishara ya Uislamu. Ujumbe wa Mwito wa Usiku wa Manane wa kutiwa muhuri unabebwa na Uislamu.
Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.
Mwambieni binti Sayuni, Tazama, mfalme wako anakuja kwako, mnyenyekevu, amepanda punda, na mwana-punda, mtoto wa punda. Mathayo 21:5.
Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.
Unabii wa pili wa Ezekieli unatoka katika “mipepo minne”, ambayo pia ni ishara ya Uislamu. Ni muhimu kabisa kuwa wazi kuhusu ukweli huu, kwa kuwa ujumbe unaoitwa Kilio cha Usiku wa Manane ni ujumbe unaoutambulisha Uislamu kuwa nguvu ya Ole wa tatu, ambayo inaleta hukumu juu ya Marekani wakati wa sheria ya Jumapili, na kuleta maangamizi ya kitaifa yanayofuata amri hiyo.
The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.
Tarumbeta Saba za Ufunuo zilikuwa hukumu za Mungu juu ya kulazimishwa kwa ibada ya Jumapili kulikofanywa na Roma ya kipagani na pia Roma ya kipapa.
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1. The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.
Tarumbeta nne za kwanza zilielekezwa dhidi ya Roma ya kipagani baada ya Konstantino kutekeleza sheria ya kwanza ya Jumapili mwaka 321.
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2. The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.
Tarumbeta ya tano na ya sita (ambazo pia ni Ole wa kwanza na wa pili wa Uislamu), zilikuwa hukumu za Mungu dhidi ya Roma ya kipapa kwa sababu ya sheria ya Jumapili ya kipapa iliyopitishwa katika Mtaguso wa Orleans, mwaka 538.
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3. The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.
Parapanda ya saba (ambayo ni Ole wa tatu wa Uislamu), ni hukumu itakayoletwa juu ya Marekani itakapolazimisha ibada ya Jumapili hivi karibuni.
Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.
Uislamu wa Ole wa tatu unawakilisha alama ya kwanza ya njia ya tarehe 11 Septemba 2001. Utabiri ulioshindikana wa shambulio la Uislamu dhidi ya Nashville mnamo Julai 18, 2020 unawakilisha kuvunjika kwa matumaini la kwanza, alama ya pili ya njia. Ujumbe wa “pepo nne” za Uislamu, kama unavyowakilishwa katika unabii wa pili wa Ezekieli katika sura ya thelathini na saba, unawakilisha Kilio cha Usiku wa Manane, alama ya tatu ya njia, na kisha alama ya nne ya njia, ambayo ni utimilifu wa utabiri ulioshindikana wa Julai 18, 2020 wakati wa sheria ya Jumapili. Hizo ndizo alama nne za kinabii zinazotokea katika historia ya kinabii ya elfu mia arobaini na nne, kama zinavyowakilishwa na miaka sabini ya utumwa ya Danieli.
The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.
Kutambua ujumbe wa Kilio cha Usiku wa Manane ni kipengele cha msingi cha “siri” iliyofunuliwa kwa mfano kwa Danieli, alipokuwa akiomba aelewe ndoto ya sanamu ya Nebukadneza. Sala yake ni alama ya njia iliyo mwishoni mwa siku tatu na nusu za kifo kwa mashahidi wawili wa Ufunuo kumi na moja. Sala ya Danieli ya Walawi ishirini na sita, kama ilivyorekodiwa katika sura ya tisa, ilikuwa katika mwaka wa kwanza wa Dario. Hili huziweka sala zake katika hatua za mpito.
The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.
Hatua ya mpito katika historia ya Wamileraiti ilikuwa mwaka 1856, wakati harakati ya Wamileraiti ilihama kutoka Philadelphia hadi Laodicea kulingana na James na Ellen White. Katika mwaka huo huo, "nuru mpya" kuhusu "mara saba" ilionekana katika makala za Hiram Edson katika Review and Herald, lakini mwaka 1863 ("mara saba" baadaye), "mara saba" ilikataliwa kabisa. Danieli aliomba "ile sala" inayotambuliwa kuwa "tiba" kwa "kutawanywa" kwa "mara saba" katika hatua ya mpito kati ya ufalme wa kwanza na wa pili wa unabii wa Biblia.
Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.
Tatu na nusu ni ishara ya miaka elfu moja mia mbili na sitini, ambayo nayo ni ishara ya “mara saba.” Mnamo 18 Julai 2020, harakati ya Walaodikia ya Future for America ilidhihirisha uasi dhidi ya amri ya Mungu ya kutokuweka kamwe tena ujumbe wa kinabii juu ya wakati. Harakati hiyo kisha “ikauawa” na “ikatawanywa” katika mtaa wa Ufunuo kumi na moja, unaopita katika bonde la mifupa mikavu ya Ezekieli. Mwishoni mwa kipindi hicho cha “kutawanywa,” ambacho pia ni “muda wa kukawia” wa mfano wa wanawali kumi, sasa wanaitwa watoke makaburini mwao kwa “sauti inayolia” kutoka ndani ya “jangwa” la siku “tatu na nusu.”
Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.
Kama vile Wamilleraiti hatimaye walitambua kwamba wakati huo walikuwa katika "wakati wa kusubiri" wa Mathayo sura ya ishirini na tano na Habakuki sura ya pili, vivyo hivyo, "mashahidi wawili waliokufa" wanahitajika kutambua walipo, wakati "sauti ya mtu aliaye nyikani" inapolia. Lazima watambue kwamba "wametawanyika". Utambuzi huo ni mwito wa "sala", lakini si sala tu, ni mwito wa sala ya Danieli ya Walawi sura ya ishirini na sita. Bila sala hiyo maalum, hakuna uamsho. Uamsho huo unaashiria hatua ya mpito kutoka Laodikia hadi Filadelfia, na unazalisha tukio la kinabii la wa nane aliye wa saba, kama inavyothibitishwa na sanamu ya Nebukadreza katika Danieli sura ya pili.
When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.
Wakati sala hiyo ya toba na ungamo itakapokamilika, ahadi ni kwamba Mungu atakumbuka agano lake na kisha kuwakusanya watu wake waliotawanyika. Unabii wa kwanza wa Ezekieli uliikusanya mifupa pamoja, kisha unabii wake wa "pande nne za upepo" ulibadilisha "Wafiladelfia" waliozaliwa upya kuwa jeshi lenye nguvu... jeshi lenye nguvu ambalo, kulingana na Ufunuo kumi na moja, lilipaswa kisha "kuinuliwa hadi mbinguni" pamoja na "wingu la malaika". Hao basi ni "bendera" ya Bwana.
The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.
"Siri" ya Danieli sura ya pili, kama Simba wa kabila la Yuda anavyofunua sasa, inathibitisha jambo la "wa nane aliye wa saba"...na kila kipengele kingine cha kinabii cha Danieli sura ya pili kinapatana na mfululizo wa kinabii wa mashahidi wawili wa Ufunuo sura ya kumi na moja. Mashahidi wawili wa Ufunuo sura ya kumi na moja, "huinuliwa kama ishara" katika "saa" ile ile ambayo sheria ya Jumapili hutokea, kwa maana huinuliwa wakati wa "tetemeko kuu" la Ufunuo sura ya kumi na moja. "Tetemeko kuu" huangamiza sehemu ya kumi ya mji, na Marekani ndiye mfalme mkuu wa "wafalme kumi", kama vile Ufaransa ilivyokuwa, wakati "tetemeko" la Mapinduzi ya Ufaransa lilipoiangamiza Ufaransa katika utimilifu wa Ufunuo sura ya kumi na moja.
The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.
Utimizaji kamili wa tetemeko hilo hutimia juu ya mnyama wa "ardhi", na sheria ya Jumapili katika ufalme wa mnyama wa ardhi inaleta mtikisiko. Utimizaji kamili wa "tetemeko la nchi" la Ufunuo kumi na moja ni sheria ya Jumapili, wakati mnyama wa "ardhi" "unapotikiswa" na uasi wa kitaifa unafuatwa na maangamizi ya kitaifa. Katika saa hiyo, wale mashahidi wawili "huinuliwa kama bendera". "Wanapaa mbinguni katika mawingu", kama vile Kristo alivyopaa kwenda mbinguni kwa mara ya mwisho. Maneno yake ya mwisho kwa wanafunzi, ambao ni mfano wa watu wa Mungu wa siku za mwisho, ambao pia watainuliwa kwenda mbinguni kama bendera, yameandikwa katika kitabu cha Matendo.
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.
Akawaambia, Si juu yenu kujua nyakati wala majira, ambayo Baba ameweka katika mamlaka yake mwenyewe. Lakini mtapokea nguvu, atakapowashukia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu katika Yerusalemu, na katika Uyahudi wote, na Samaria, na hata miisho ya dunia. Na alipokwisha kusema hayo, walipokuwa wakitazama, akainuliwa juu; na wingu likampokea, akatoweka machoni pao. Matendo ya Mitume 1:7-9.
Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.
Wale wanaotaka kuwa "ishara" lazima wageuke mbali na matumizi ya "nyakati na majira", ikiwa wanataka kupokea nguvu za Roho Mtakatifu ili kutekeleza kazi ya "ishara".
The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.
“Siri” iliyofunuliwa kwa Danieli katika sura ya pili, ni siri ya Ufunuo wa Yesu Kristo ambayo huondolewa muhuri kabla tu ya kufungwa kwa mlango wa rehema. “Siri” hiyo inajumuisha “historia iliyofichwa” ya “Ngurumo Saba.” Historia hiyo imejengeka juu ya neno la Kiebrania lilioundwa kwa kuunganisha herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania. Herufi hizo zinapounganishwa, hutengeneza neno la Kiebrania “kweli.” Yesu ndiye “kweli,” ambaye pia ni wa Kwanza na wa Mwisho. Herufi hizo tatu zinawakilisha muundo wa kila harakati kuu ya marekebisho, kwa kuwa zinawakilisha malaika wa kwanza, wa pili na wa tatu. Zinawakilisha mchakato wa utakaso wa hatua tatu unaowakilishwa na Danieli katika sura ya kumi na mbili, kama “kutakaswa, kufanywa weupe na kujaribiwa.” Mchakato huo wa hatua tatu wa kujaribiwa na kutakaswa umewasilishwa kwa zaidi ya miongo miwili na Future for America, lakini sasa umetambuliwa kuwa unawakilisha “historia iliyofichwa” ndani ya mistari takatifu ya mageuzi. “Historia iliyofichwa” hiyo ndiyo utimilifu mkamilifu wa “Ngurumo Saba” zilizokuwa zimetiwa muhuri hadi sasa, kabla tu ya kufungwa kwa mlango wa rehema.
It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.
Imekuwa ikieleweka kwa muda mrefu kwamba Ngurumo Saba zinawakilisha “mfuatano wa matukio yaliyotokea chini ya ujumbe wa malaika wa kwanza na wa pili,” na kwamba pia zinawakilisha “matukio ya baadaye ambayo yangefunuliwa kwa mpangilio wao.” Sasa imefunuliwa kupitia Ufunuo wa “kweli” kwamba alama tatu za mwisho za mstari wa mageuzi ndizo “historia iliyofichwa” ya Ngurumo Saba. Alama hizo huanzia kwenye “tamaa iliyokatishwa” ya kwanza na kuishia kwenye “tamaa iliyokatishwa” ya mwisho. Alama ya kati ni Kilio cha Usiku wa Manane. Tamaa iliyokatishwa ya kwanza inaashiria mwanzo wa “kipindi cha kusubiri,” ambacho huishia kwenye Kilio cha Usiku wa Manane. Ujumbe wa Kilio cha Usiku wa Manane huishia katika “Hukumu” ambapo “tamaa iliyokatishwa” ya mwisho huwekwa alama.
The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.
Masikitiko ya kwanza katika sura ya pili ya Danieli yalikuwa utambuzi wa Danieli kwamba alikuwa amewekwa chini ya “amri ya kifo”. Kisha akaomba “muda”, hivyo kuashiria mwanzo wa “kipindi cha kusubiri”. Hilo likamwongoza kufahamu “siri”, ambayo ni ujumbe wa Kilio cha Usiku wa Manane, uliowasilishwa baadaye kwa Nebukadneza ili aweze “kuhukumu” ujumbe wa Danieli.
Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.
“Hukumu” ya Nebukadneza juu ya ndoto na tafsiri ambayo Danieli aliwasilisha inaashiria ya tatu miongoni mwa zile alama tatu za njia zinazowakilisha “historia iliyofichwa” ya Mingurumo Saba. Hukumu hiyo pia inajadiliwa katika Danieli sura ya tatu, ambayo inawakilisha kanuni inayotumika kwa uthabiti katika vitabu vya Danieli na Ufunuo, kanuni hiyo ikiwa “rudia na panua”.
We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.
Tutashughulikia sura ya tatu katika makala inayofuata, lakini inafaa kubainisha hapa kwamba hukumu ya alama ya njia ya tatu katika sura ya tatu inatambua kukatishwa tamaa la mwisho, lililoashiriwa na kukatishwa tamaa la kwanza. “Historia iliyofichika” ya ngurumo saba hutambua alama tatu za njia, zinazaanza na kuishia kwa kukatishwa tamaa. Katika Danieli sura ya pili kukatishwa tamaa la kwanza linahusishwa na “amri ya kifo” iliyotolewa na Nebukadneza, na katika sura ya tatu kukatishwa tamaa la mwisho linahusishwa na “amri nyingine ya kifo” iliyotolewa na Nebukadneza.
The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.
Historia "iliyofichwa" ya "mashahidi wawili", ambao wanawakilisha harakati ya Future for America, inaashiria kukatishwa tamaa la tarehe 18 Julai 2020. Kisha ukaanza "wakati wa kusubiri" kama unavyowakilishwa na "siku tatu na nusu" katika Ufunuo sura ya kumi na moja. Kuamka na ufufuo wa wale waliokuwa "wameuawa mitaani" na yule mnyama aliyepanda kutoka katika "shimo lisilo na mwisho" kumeelezwa kwa undani mahsusi katika Neno la kinabii la Mungu; lakini kwa kiwango rahisi, mashahidi wale wawili wanapoamka, wanaelewa "siri" inayowakilishwa katika Danieli sura ya pili.
That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.
Hiyo "siri" ni ujumbe wa Kilio cha Usiku wa Manane; nao kisha wanautangaza hadi sura ya tatu ya Daniel, wakati sheria ya Jumapili inayokaribia kuja inapowasili, na sikitiko la mwisho linatokea. Sikitiko la kwanza lilipitiwa na wale wanaowakilishwa kama "Daniel" mnamo Julai 18, 2020. Sikitiko la mwisho linamkumba kiongozi wa "wafalme kumi" ambaye ni Marekani, wakati ukengeufu wa kitaifa unapoleta maangamizi ya kitaifa kutokana na Uislamu.
We will finish the summary and conclusion of Daniel chapter two in the next article.
Tutakamilisha muhtasari wa sura ya pili ya Danieli na hitimisho lake katika makala inayofuata.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
Shetani ameuchukua ulimwengu mateka. Ameanzisha sabato ya sanamu, kana kwamba ameipa umuhimu mkubwa. Ameiba ibada ya ulimwengu wa Kikristo kutoka kwa Sabato ya Bwana, akaielekeza kwa sabato hii ya sanamu. Ulimwengu unainama mbele ya mapokeo, amri ya kibinadamu. Kama vile Nebukadneza alivyosimamisha sanamu yake ya dhahabu katika bonde la Dura, na hivyo akajitukuza, vivyo hivyo Shetani anajitukuza katika sabato hii ya uongo, ambayo kwa ajili yake ameiba vazi la mbinguni. Review and Herald, Machi 8, 1898.