We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Tumeanza kulizingatia ono la mwisho la Danieli kwa kumtambua Danieli kama ishara ya watu wa agano wa Mungu wa siku za mwisho, nasi tumetumia aya ya kwanza kwa pamoja na sura ya mwisho ili kuanza kutambua sifa za kinabii za wale watu wa siku za mwisho wanaowakilishwa na Belteshaza. Watu wa agano wa Mungu wa siku za mwisho wanawawakilisha Wamilleri wa vuguvugu la malaika wa kwanza, na wale mia moja arobaini na nne elfu wa vuguvugu la malaika wa tatu. Wamilleri walilitimiza fumbo la wanawali kumi, na fumbo hilo linarudiwa kwa kila neno katika siku za mwisho.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

"Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Uzoefu wa harakati zote mbili za siku za mwisho ni uzoefu wa Uadventista.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

"Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Wafuasi wa Miller waliwakilisha harakati ya malaika wa kwanza, na uzoefu wao pia uliwakilishwa na kanisa la Filadelfia. Mnamo 1856, harakati ya Kifiladelfia ya Wafuasi wa Miller ilibadilika kuwa harakati ya Kilaodikia, na katika uasi wa mwaka 1863, ikabadilika zaidi na kuwa kanisa la Waadventista Wasabato la Kilaodikia.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Elfu mia arobaini na nne wanawakilisha harakati ya malaika wa tatu, na uzoefu wao pia uliwakilishwa na kanisa la Filadelfia. Mwaka 1989, kitabu cha Danieli kilifunuliwa kwa kanisa la Waadventista wa Sabato la Laodikia, na tarehe 11 Septemba 2001, harakati ya Waadventista wa Laodikia ilianza, na mwezi Julai 2023, mpito wa kurejea kwenye harakati ya Filadelfia ulifika.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshaza, au Danieli, anawakilisha harakati ya Filadelfia ya siku za mwisho, inayorudia harakati ya Wamileraiti “kwa kila herufi.” Mstari wa kwanza wa maono ya mwisho unawaakilisha wale watu wa siku za mwisho, na ushuhuda wa mwisho wa maono ya mwisho lazima ulingane na ushuhuda wa kwanza wa maono ya mwisho. Mchakato wa utakaso wa Danieli sura ya kumi na mbili unabainisha ongezeko la maarifa, na makundi mawili yanayozalishwa kutokana na hayo. Belteshaza ni uwakilishi wa juu kabisa wa wenye hekima wa siku za mwisho. Katika Danieli sura ya kumi na mbili kuna angalau kweli tano za kinabii zilizokuwa nguzo kwa harakati ya Wamileraiti, ambazo lazima zirejelewe katika harakati ya malaika wa tatu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Jambo la kwanza ni mchakato wa utakaso unaozalisha makundi mawili ya waabudu, na hivyo hutimiza mfano wa wanawali kumi katika awamu za mwanzo na za mwisho.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Lakini wewe, Ee Danieli, funga maneno, na tia muhuri kitabu, hata wakati wa mwisho: wengi watapita huku na huko, na maarifa yataongezeka. ... Naye akasema, Nenda zako, Danieli: kwa maana maneno yamefungwa na kutiwa muhuri hadi wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; lakini waovu watafanya uovu: wala hakuna miongoni mwa waovu atakayefahamu; bali wenye hekima watafahamu. Danieli 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Tofauti kati ya wenye hekima na waovu (wapumbavu) inategemea uelewa wao wa (kulitenganisha kiakili) lile ongezeko la maarifa linalofunuliwa wakati wa mwisho, iwe mwaka 1798 kwa Wamilleraiti, au 1989 kwa wale elfu mia arobaini na nne. Watu wa Mungu wanatakiwa wajue kwamba Uadventista ni uzoefu wa mfano wa wanawali kumi, kwa maana bila uelewa huo hawatatafuta kuelewa ni lini “wakati wa mwisho” wa kizazi cha mwisho uliwasili, wala ni ujumbe gani uliokuwa umeondolewa muhuri wakati huo. Bila uelewa kwamba uzoefu wa Waadventista ni mchakato wa kujaribiwa wa hatua tatu, unaotegemea maendeleo ya hatua kwa hatua ya ukweli yanayopelekea matokeo ya “maisha-au-kifo,” haiwezekani kutambua mwito wa juu wa kila Waadventista wa Sabato. Belteshazzar anawakilisha watu wanaojua kwamba walipitia mchakato wa utakaso unaoonyeshwa kama “kutakaswa, kufanywa weupe, na kujaribiwa.” Mchakato huo huo wa utakaso wa hatua tatu umetambuliwa mahsusi kuwa kazi ya Roho Mtakatifu.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Walakini nawaambia kweli; ni faida kwenu mimi nikienda; kwa maana nisipoenda, Mfariji hatakuja kwenu; bali nikienda, nitamtuma kwenu. Naye atakapokuja, atauhukumu ulimwengu juu ya dhambi, na juu ya haki, na juu ya hukumu: Juu ya dhambi, kwa sababu hawaniamini mimi; juu ya haki, kwa sababu mimi naenda kwa Baba yangu, nanyi hamtaniona tena; juu ya hukumu, kwa sababu mkuu wa ulimwengu huu amehukumiwa. Bado nina mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa. Lakini atakapokuja yeye, Roho wa kweli, atawaongoza katika kweli yote; kwa maana hatasema kwa nafsi yake, bali yote atakayosikia, hayo atanena; naye atawaonyesha mambo yajayo. Yohana 16:7-13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Kazi ya Roho Mtakatifu ya kuwaongoza wanawali wenye busara katika “kweli yote” inahitaji kwamba Yeye aukemee ulimwengu kwa habari ya dhambi, haki na hukumu—na “kukemea” huko humaanisha kuonya au kumtia hatiani—ambazo ndizo hatua zilezile tatu zinazozalisha ama mwanawali mwenye busara au mwanawali mjinga katika Danieli sura ya kumi na mbili. Ujumbe ambao Yesu aliutambua kuwa kazi ya Roho Mtakatifu ndio “mafuta” yanayofunua tofauti kati ya wenye busara na waovu katika Danieli sura ya kumi na mbili. Watu wa Mungu wa siku za mwisho ni lazima waelewe kuongezeka kwa maarifa kwa kizazi chao, na maarifa hayo yanajumuisha kutambua kwao kwamba wao ni ama wanawali wajinga au wanawali wenye busara katika mfano wa Mathayo sura ya ishirini na tano.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

Yohana alionyeshwa mambo haya katika maono matakatifu. Akaona kundi lililowakilishwa na wanawali watano werevu, taa zao zikiwa zimetengenezwa vizuri na zinawaka, naye akasema kwa shangwe, ‘Hapa ndipo penye subira ya watakatifu; hao wazishikao amri za Mungu na imani ya Yesu. Nami nikasikia sauti kutoka mbinguni ikiniambia, Andika: Heri wafu wanaokufa katika Bwana tangu sasa; naam, asema Roho, ili wapumzike kutoka katika taabu zao; na matendo yao huwafuata.’

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

Wengi waliolisikia ujumbe wa malaika wa kwanza na wa pili walidhani wangeishi kumwona Kristo akija juu ya mawingu ya mbinguni. Lau kama wote waliodai kuamini kweli wangetenda wajibu wao kama wanawali wenye hekima, ujumbe huo ungelikuwa tayari umetangazwa kwa kila taifa, jamaa, lugha na watu. Lakini watano walikuwa wenye hekima na watano wapumbavu. Kweli ilipaswa kutangazwa na wale wanawali kumi, lakini ni watano tu waliokuwa wamefanya maandalizi muhimu ya kujiunga na lile kundi lililotembea katika nuru iliyokuwa imewajia. Ujumbe wa malaika wa tatu ulihitajika. Tangazo hili lilipaswa kutolewa. Wengi waliotoka kwenda kumlaki Bwana-arusi kupitia ujumbe wa malaika wa kwanza na wa pili walikataa ujumbe wa malaika wa tatu, ule ujumbe wa mwisho wa kujaribu uliotakiwa kutolewa kwa dunia.

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].

"Kazi inayofanana na hiyo itatimizwa wakati yule malaika mwingine, anayewakilishwa katika Ufunuo 18, atakapotoa ujumbe wake. Ujumbe wa malaika wa kwanza, wa pili, na wa tatu utahitaji kurudiwa. Mwito utatolewa kwa kanisa, 'Tokeni kwake, watu wangu, msishiriki dhambi zake.' 'Babeli, yule mkuu, imeanguka, imeanguka, na imekuwa maskani ya mashetani, na ngome ya kila pepo mchafu, na gereza la kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote wamekunywa mvinyo wa ghadhabu ya uasherati wake, na wafalme wa nchi wamezini naye, na wafanyabiashara wa nchi wametajirika kwa wingi wa anasa zake.... Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake; kwa kuwa dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake' [Ufunuo 18:2-5]."

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

Chukua kila aya ya sura hii, uisome kwa makini, hasa zile mbili za mwisho: ‘Nuru ya mshumaa haitang’aa tena kamwe ndani yako; wala sauti ya bwana arusi na ya bibi arusi haitasikika tena kamwe ndani yako; kwa maana wafanyabiashara wako walikuwa wakuu wa dunia; kwa kuwa kwa uchawi wako mataifa yote yalidanganywa. Na ndani yake ilipatikana damu ya manabii, na ya watakatifu, na ya wote waliouawa juu ya nchi.’

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

"Mfano wa wanawali kumi ulitolewa na Kristo Mwenyewe, na kila kipengele kinapaswa kuchunguzwa kwa makini. Wakati utafika ambapo mlango utafungwa. Tunawakilishwa ama na wanawali wenye busara au wapumbavu. Kwa sasa hatuwezi kubainisha, wala hatuna mamlaka ya kusema ni nani wenye busara na ni nani wapumbavu. Wapo wale wanaoshikilia ukweli kwa udhalimu, na hawa kwa nje huonekana kama wenye busara." Manuscript Releases, juzuu ya 16, ukurasa 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Kama Waadventista tunaopaswa kuwaita wanaume na wanawake watoke Babeli wakati wa sheria ya Jumapili inayokaribia, sisi “tunaakilishwa ama na wanawali wenye busara au na wanawali wapumbavu.” Kikundi ambacho Yohana alikiona, “kikiwakilishwa na wanawali watano wenye busara, taa zao zikiwa zimetengenezwa na zikiwaka,” ambacho Yohana alikitambua zaidi kuwa ni wale wenye “uvumilivu wa watakatifu,” na “wazishikao amri za Mungu na imani ya Yesu,” ndicho elfu mia moja arobaini na nne, ambao wanapaswa kushika amri za Mungu, kuishi imani ya Yesu, na kujua kwamba wao ndio wanawali katika mfano wa Mathayo ishirini na tano. Siyo tu kwamba wanahitaji kufahamu kuwa wao ni ama wanawali wenye busara au wapumbavu, bali lazima warudie uzoefu unaowakilishwa na Danieli kuwa “watakaswe, wafanywe weupe, na kujaribiwa.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Nao wakaimba kama wimbo mpya mbele ya kiti cha enzi, na mbele ya wanyama wanne na wazee; wala hapakuwa na mtu aliyeweza kujifunza wimbo huo isipokuwa wale mia na arobaini na nne elfu, waliokombolewa kutoka duniani. Hawa ndio ambao hawakujitia unajisi na wanawake; kwa maana ni wanawali. Hawa ndio wamfuatao Mwana-Kondoo kokote aendako. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Wala katika vinywa vyao hakupatikana hila; kwa maana hawana doa mbele ya kiti cha enzi cha Mungu. Ufunuo 14:3-5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Kuna angalau kweli tano zinazowakilishwa katika Danieli sura ya kumi na mbili, ambazo ni kweli zinazohusishwa na harakati ya Wafuasi wa Miller ya ujumbe wa malaika wa kwanza, ambazo zitarudiwa na kueleweka kwa kina zaidi na harakati ya wale elfu mia na arobaini na nne. Moja ya kweli hizo ni mchakato wa utakaso wa hatua tatu unaohusishwa na mfano wa wanawali kumi. Kweli ya kwanza ambayo William Miller alielewa katika muktadha wa wakati wa kinabii ilikuwa "mara saba" ya Mambo ya Walawi ishirini na sita, na kweli hiyo inatambuliwa katika Danieli sura ya kumi na mbili, nayo ndiyo kweli ya kwanza ya historia ya Wafuasi wa Miller inayotajwa hapo.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

Lakini wewe, Ee Danieli, yafunge maneno haya, ukitie muhuri hicho kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka. Ndipo mimi Danieli nikaangalia, na tazama, wakasimama wengine wawili, mmoja upande huu wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Na mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Hata lini kutakuwa mwisho wa mambo haya ya ajabu? Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na wa kushoto mbinguni, akaapa kwa yeye aishiye milele ya kwamba itakuwa kwa wakati mmoja, nyakati mbili, na nusu ya wakati; na atakapomaliza kutawanya nguvu za watu watakatifu, ndipo mambo haya yote yatakapokwisha. Nikasikia, lakini sikuuelewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwaje? Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu wataendelea kutenda uovu; wala hakuna waovu atakayefahamu; bali wenye hekima watafahamu. Danieli 12:4-10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Sehemu hii inaanza kwa kitabu cha Danieli kutiwa muhuri hadi wakati wa mwisho, na inahitimia kwa kitabu cha Danieli kutiwa muhuri hadi wakati wa mwisho. Kati ya mara ya kwanza na ya mwisho ya kutiwa muhuri kwa maneno ya Danieli, ushuhuda wa kiapo wa "Yeye aishiye milele" ulikuwa "kwamba itakuwa kwa wakati, nyakati, na nusu ya wakati; na atakapomaliza kutawanya nguvu ya watu watakatifu, mambo haya yote yatakamilika."

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Yule aliyetoa ushuhuda huu wa kiapo alikuwa Yule aliyekuwa juu ya maji, aliyevikwa nguo za kitani. Danieli aliona malaika mmoja upande mmoja wa ukingo wa Mto Hidekeli, na malaika mwingine upande ule mwingine wa ukingo, na mmoja wa hao malaika akauliza swali, ambalo Yule aliyekuwa juu ya maji akalijibu. Swali lilikuwa, "Hata lini?" Ni maneno yale yale mawili ya kwanza ya swali lililoulizwa katika aya ya kumi na tatu ya Danieli sura ya nane.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Muundo huo huo wa kinabii unapatikana katika mazungumzo yote mawili, isipokuwa kwamba katika sura ya nane, Danieli yuko kando ya Mto Ulai, na si kando ya Mto Hiddekel. Katika sura ya nane malaika (mtakatifu) "akamwambia yule mtakatifu fulani aliye nena, hata lini." Neno la Kiebrania lililotafsiriwa kama "yule mtakatifu fulani," ni neno la Kiebrania "Palmoni," likimaanisha Mhesabu wa Ajabu, au Mhesabu wa Siri. Katika sura ya nane Yesu (Mhesabu wa Ajabu) alikuwa akinena, na mtakatifu mwingine akamuuliza Yesu (yule mtakatifu fulani), "hata lini."

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Katika sura ya kumi na mbili, Yule aliyesimama juu ya maji aliulizwa na malaika aliyekuwa kwenye mojawapo ya kingo za Mto Hidekeli, “Hata lini?” Vifungu hivi viwili lazima vizingatiwe pamoja, mstari juu ya mstari. Swali la kwanza la sura ya nane ni, “Maono kuhusu kukanyagwa kwa patakatifu na jeshi yataendelea hata lini, jambo linalotekelezwa kwanza na upagani, kisha na Upapa?” Swali la sura ya kumi na mbili ni, “Hata lini itakapokuwa mwisho wa maajabu haya?” Ndipo jibu la kiapo likatolewa na Palmoni, Mhesabu wa Ajabu, aliyevikwa kitani na aliyesimama juu ya maji, “itakuwa kwa wakati, nyakati, na nusu; na atakapokuwa amekwisha kutawanya nguvu za watu watakatifu, mambo haya yote yatakamilika.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Maswali ya Mito ya Ulai na Hiddekel ni: "Hata lini yatadumu maono ya kutawanywa kwa watu wa Mungu, yanayotimizwa na upagani kisha upapa, wanapolikanyaga patakatifu na jeshi?" Jibu ni kwamba kukanyagwa chini kunakoma mwaka 1798, wakati kazi ya Palmoni ya kuinua hekalu la Wamillerite inaanza, nayo inakoma miaka arobaini na sita baadaye, mwaka 1844, wakati patakatifu palipaswa kutakaswa.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Katika sura ya kumi na mbili Danieli alisikia mazungumzo, “lakini sikuyaelewa.” Danieli alionyesha hamu ya kuelewa, kama ilivyoonyeshwa na swali alilomwuliza Kristo, “Ee Bwana wangu, mwisho wa mambo haya utakuwa vipi?” Tamko lake la hamu ya kuelewa liliwakilisha hamu ya wanawali werevu ya kuelewa, kwa kuwa mazungumzo yote yaliwekwa kati ya marejeo mawili kuhusu kitabu cha Danieli kufungwa hadi wakati wa mwisho. Danieli aliwakilisha hamu iliyowekwa moyoni mwa William Miller ya kuelewa ile kweli iliyofunguliwa mwaka 1798, na kweli ya kwanza aliyoongozwa kuitambua ilikuwa kukanyagwa kwa mahali patakatifu na jeshi, kwanza na upagani, kisha na upapa, katika kipindi ambacho nguvu za watu watakatifu zilitawanywa katika utimilifu wa “mara saba” za Mambo ya Walawi sura ya ishirini na sita.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Hamu ya Miller ya kujua ukweli inaakilishwa na hamu ya Danieli, lakini uelewa wa Miller haukuwa kamili. Danieli anawakilisha hamu ya Miller, na Belteshaza anawakilisha wale walio na uelewa kamili wa jambo hilo na maono hayo. Kuna angalau kweli tano muhimu ambazo zilikuwa sehemu ya uzoefu wa wafuasi wa Miller katika sura ya kumi na mbili ya Danieli, ambazo zitaonekana kwa namna iliyo sawa katika historia ya elfu mia moja arobaini na nne. Moja ni kwamba walitimiza na wakaelewa kuwa walikuwa wakitimiza mfano wa wanawali kumi, wenye mchakato wa majaribu wa hatua tatu, na jingine ni kwamba wanaelewa jiwe la msingi la "nyakati saba" za Walawi sura ya ishirini na sita.

We will continue this study in our next article.

Tutaendelea na utafiti huu katika makala yetu ijayo.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

Ndipo ufalme wa mbinguni utafananishwa na wanawali kumi, waliotwaa taa zao, wakatoka kwenda kumlaki bwana arusi. Na watano wao walikuwa wenye busara, na watano walikuwa wapumbavu. Wale waliokuwa wapumbavu walitwaa taa zao, wala hawakutwaa mafuta pamoja nao; bali wenye busara walichukua mafuta katika vyombo vyao pamoja na taa zao. Bwana arusi alipokawia, wote wakasinzia na kulala. Na usiku wa manane pakasikiwa sauti: Tazameni, bwana arusi anakuja; tokeni mkamlaki. Ndipo wale wanawali wote wakaamka, wakazitengeneza taa zao. Wale wapumbavu wakawaambia wenye busara, Tupeni mafuta yenu; kwa maana taa zetu zimezimika. Bali wenye busara wakajibu, wakisema, Hapana; la sivyo haitatosha sisi na ninyi; bali nendeni kwa wauzaji, mkajinunulie wenyewe. Nao walipokuwa wakienda kununua, akaja bwana arusi; nao waliokuwa tayari wakaingia pamoja naye kwenye arusi; na mlango ukafungwa. Baadaye wakaja na wale wanawali wengine, wakisema, Bwana, Bwana, tufungulie. Akajibu akasema, Amini, nawaambia, siwajui. Basi kesheni; kwa maana hamjui siku wala saa atakapokuja Mwana wa Adamu.

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

Sasa tunaishi katika wakati wa hatari kuu, na si mmoja wetu anayepaswa kuchelewa katika kutafuta maandalizi ya kuja kwa Kristo. Asifuate yeyote mfano wa wanawali wapumbavu, na kudhani kuwa kutakuwa salama kungoja hadi krisi itakapokuja kabla ya kupata maandalizi ya tabia ya kusimama wakati huo. Itakuwa kuchelewa mno kutafuta haki ya Kristo wakati wageni watakapoitwa ndani na kuchunguzwa. Sasa ndiyo wakati wa kuivalia haki ya Kristo, vazi la arusi litakalokufaa kuingia katika karamu ya arusi ya Mwana-Kondoo. Katika mfano huo, wanawali wapumbavu wanaonyeshwa wakiomba mafuta, na wakishindwa kuyapata kwa ombi lao. Hii ni ishara ya wale ambao hawajajitayarisha kwa kukuza tabia ya kuweza kusimama wakati wa krisi. Ni kana kwamba waende kwa majirani zao na kusema, "Nipe tabia yako, la sivyo nitapotea." Wale waliokuwa werevu hawakuweza kuwapa mafuta yao kwa ajili ya taa zilizokuwa zikififia za wanawali wapumbavu. Tabia haiwezi kuhamishwa. Haiwezi kununuliwa wala kuuzwa; ni lazima ipatikane. Bwana amempa kila mtu fursa ya kupata tabia ya haki katika muda wa rehema; lakini hajatoa njia ambayo kwayo mtu mmoja anaweza kumpatia mwingine tabia ambayo ameikuza kwa kupitia uzoefu mgumu, kwa kujifunza masomo kutoka kwa Mwalimu Mkuu, hata aweze kuonyesha uvumilivu chini ya majaribu, na kutumia imani kiasi cha kuondoa milima ya mambo yasiyowezekana. Haiwezekani kuhamisha harufu nzuri ya upendo, kumpa mwingine upole, busara, na ustahimilivu. Haiwezekani kwa moyo wa mwanadamu mmoja kumimina ndani ya mwingine upendo wa Mungu na wa binadamu.

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

Lakini siku inakuja, nayo imetukaribia, wakati kila upande wa tabia utafunuliwa kupitia majaribu maalum. Wale wanaobaki waaminifu kwa kanuni, wanaoonyesha imani hadi mwisho, watakuwa wale waliothibitisha uaminifu chini ya mitihani na majaribu katika saa zilizotangulia za kipindi chao cha majaribio, na waliounda tabia kwa mfano wa Kristo. Watakuwa wale waliokuza uhusiano wa karibu na Kristo, ambao, kwa hekima na neema yake, ni washiriki wa asili ya Kimungu. Lakini hakuna mwanadamu anayeweza kumpa mwingine kujitoa kwa moyo na sifa tukufu za akili, wala kujazia upungufu wake kwa nguvu ya maadili. Kila mmoja wetu anaweza kufanya mengi kwa ajili ya mwingine kwa kuwapa watu mfano kama ule wa Kristo, hivyo kuwaathiri waende kwa Kristo ili wapate ile haki ambayo bila hiyo hawawezi kusimama katika hukumu. Watu wanapaswa kwa maombi kuzingatia suala muhimu la ujenzi wa tabia, na kuunda tabia zao kufuata kielelezo cha Kimungu. The Youth Instructor, 16 Januari 1896.