We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Tunaanza kuzingatia maono ya mwisho ya Danieli kwa kutumia kanuni inayoakilishwa na Alfa na Omega, inayobainisha kwamba Yeye siku zote hutangaza mwisho tangu mwanzo. Hivyo basi Belteshazzar, ambaye ni Danieli katika mstari wa kwanza kabisa wa maono ya mwisho ya Danieli, angewakilishwa pia katika sehemu ya mwisho ya maono hayo hayo. Tumebaini kwamba Belteshazzar anawakilisha watu wa agano wa Mungu wa siku za mwisho, wanaoelewa maono ya "chazon" ya historia ya kinabii, kama inavyoakilishwa na neno "thing" katika mstari wa kwanza. Maono hayo ya historia ya kinabii ni "mara saba" ya Mambo ya Walawi ishirini na sita yanayolingana na miaka elfu mbili mia tano na ishirini. Belteshazzar pia anaelewa "maono" katika mstari wa kwanza, ambayo ni maono ya "mareh" ya miaka elfu mbili na mia tatu, yanayoakilisha kuonekana kwa ghafla kwa Kristo.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Katika sura ya kumi na mbili, Danieli anawakilisha harakati ya malaika wa kwanza na pia harakati ya malaika wa tatu, kwa kuwa harakati zote mbili zinatimiza mfano wa wanawali kumi. Katika sura ya kumi na mbili kuna angalau kweli tano zilizokuwa sehemu ya harakati ya Wamileraiti, zinazowakilisha kweli ambazo harakati ya malaika wa tatu pia lazima izipitie na kuzielewa. Harakati zote mbili zinatimiza mfano wa wanawali kumi, na wanawali wenye busara wa harakati zote mbili wanatakiwa kuelewa ukweli huo wa kinabii. Harakati zote mbili lazima zielewe kweli ya kwanza ya kinabii ambayo Miller aliongozwa kuitambua, kama inavyowakilishwa na “mara saba” ya Walawi sura ya ishirini na sita. Mambo mengine matatu ya uzoefu na uelewa yaliyo sambamba hupatikana katika mistari michache ya mwisho ya sura hiyo.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Na tangu wakati ule sadaka ya kila siku itakapoondolewa, na chukizo lifanyalo uharibifu litakapowekwa, itakuwa siku elfu moja mia mbili na tisini. Heri yeye angojaye, na afikaye siku elfu moja mia tatu na thelathini na tano. Lakini wewe uende zako hata mwisho; kwa maana utapumzika, nawe utasimama katika fungu lako mwishoni mwa zile siku. Danieli 12:11-13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Watu wa Mungu waliosalia katika kitabu cha Ufunuo wana sifa kuu tatu za kinabii. Wanashika amri za Mungu, wana imani ya Yesu, na wanadumisha Roho ya Unabii.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Na akaniambia, Andika, Heri wale walioalikwa kwenye karamu ya arusi ya Mwanakondoo. Tena akaniambia, Haya ndiyo maneno ya kweli ya Mungu. Nami nikaanguka miguuni pake kumwabudu. Akaniambia, Angalia, usifanye hivyo: mimi ni mtumishi mwenzako, na wa ndugu zako walio na ushuhuda wa Yesu; abudu Mungu; kwa maana ushuhuda wa Yesu ndiyo roho ya unabii. Ufunuo 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Wamilleraiti walielewa kwa usahihi kwamba “kile cha kila siku,” katika kitabu cha Danieli, kiliwakilisha upagani, na kwamba “wakati ambapo kile cha kila siku” “kiliondolewa,” ulikuwa mwaka 508. Kukataa kweli hiyo ni kukataa mamlaka ya “ushuhuda wa Yesu,” ambao “ndio Roho ya Unabii,” kwa kuwa Roho ya Unabii inaeleza wazi kwamba Wamilleraiti walikuwa sahihi katika ufahamu wao wa “kile cha kila siku.”

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

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

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Wamilleri walielewa kwamba upinzani wa upagani dhidi ya kupanda kwa upapa madarakani mwaka 538, uliondolewa mwaka 508. Wamilleri walikuwa sahihi, lakini uelewa wao ulikuwa mdogo. Watu wa Mungu wa siku za mwisho, wanaowakilishwa na Belteshaza katika aya ya kwanza, wataona kwamba kipindi cha kutoka mwaka 508 hadi 538 kinawakilisha kipindi cha kinabii ambacho kiliakisiwa na miaka thelathini ya maandalizi katika historia ya Kristo iliyotangulia kutiwa kwake uwezo katika ubatizo wake. Wataona kwamba kipindi hicho cha kinabii pia kinawakilisha kipindi cha kinabii kuanzia 1776 hadi 1798, na kwamba vipindi vyote vitatu hivyo vinawakilisha wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu, ulioanza Septemba 11, 2001, na utakamilika katika sheria ya Jumapili ijayo hivi karibuni.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Katika sura ya kumi na mbili, Danieli anawakilisha Wamileraiti na yale mambo matano muhimu ya kweli na uzoefu yanayopaswa kurudiwa miongoni mwa wale wanaowakilishwa na Belteshazzar. Kweli na uzoefu wa tatu wa Wamileraiti ni "mtazamo sahihi wa 'ya kila siku,' ... Bwana alitoa ... kwa wale waliotoa kilio cha saa ya hukumu." Kukataa hiyo kweli ni kukataa maandiko ya Ellen White, ambayo ndiyo Roho ya Unabii. Kweli na uzoefu wa nne wa Wamileraiti, na wa wajumbe wa malaika wa tatu, ni unabii wa miaka elfu moja mia tatu na thelathini na tano, uliyoanza mwaka "ya kila siku," ilipoondolewa, mwaka 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Kuanzia mwaka 508, miaka elfu moja mia tatu na thelathini na tano inakufikisha hadi mwaka 1843, lakini si 1843 tu, kwa maana unabii huo kwa kweli unabainisha siku ya mwisho kabisa ya mwaka 1843, maana unasema, "Heri yeye anayengoja, na afikaye siku elfu moja mia tatu na thelathini na tano." Neno la Kiebrania lililotafsiriwa kama "afikaye," ni "naga," nalo linamaanisha "kugusa" au "kuweka mikono juu ya". Kwa hiyo unabii unamaanisha kwamba, "heri yeye anayengoja, na" ambaye anagusa au anaweka mikono juu ya mwaka 1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Baraka ya kusubiri katika historia ya Wamileraiti ilikuwa kwa wale wanawali werevu walioyapitia kutamaushwa kwa kwanza, lakini wakasubiri maono yaliyokawia. Wakati Wamileraiti waliposubiri “maono yaliyokawia” katika kutimiza mfano wa wanawali kumi, na Habakuki sura ya pili, walibarikiwa. Katika kipindi hicho cha kukawia ndipo wakaona kwamba walikuwa wakitimiza mfano huo, na kwamba mwishoni maono “yatanena.” Kipindi chao cha kusubiri na kutamaushwa kwao kulikuwa kumejengwa juu ya utambuzi usio sahihi kwamba miaka elfu mbili na mia tatu ingeisha mwaka 1843, lakini maono hayo yalikuwa kwa ajili ya 1844. Kutamaushwa kwao kulitokana na uzoefu wao uliosababishwa wakati mwaka 1843 ulipokwisha bila kurejea kwa Kristo. Kutamaushwa kwao, na baraka iliyotangazwa juu ya wale ambao baadaye walichagua kusubiri, yote yalitegemea siku ya mwisho kabisa ya mwaka 1843, ambayo “inagusa” au “inafikia” 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Uzoefu wa kukatishwa tamaa wa kwanza, kama utimilifu wa mfano wa wanawali kumi, unaeleweka na unarudiwa miongoni mwa wale wanaowakilishwa na Belteshazzar. Ukweli na uzoefu wa tano utakaotambuliwa na wale wanaowakilishwa na Belteshazzar ni kwamba katika "mwisho wa siku", Daniel "atasimama katika fungu lake".

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Danieli amekuwa akisimama katika fungu lake tangu muhuri ulipoondolewa na nuru ya kweli imekuwa ikiangaza juu ya maono yake. Yeye husimama katika fungu lake, akibeba ushuhuda ambao ulipaswa kueleweka mwisho wa siku.” Sermons and Talks, volume 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Wamileraiti walipitia mchakato wa utakaso uliotimizwa kupitia ongezeko la maarifa lililotokana na kitabu cha Danieli kilipoondolewa muhuri mwaka 1798. Wale wanaowakilishwa na Belteshazzar watapitia mchakato wa utakaso uliotimizwa kupitia ongezeko la maarifa lililotokana na kitabu cha Danieli kilipoondolewa muhuri mwaka 1989. Pia wataelewa kwamba kitabu cha Danieli kina kusudi maalum katika kutia muhuri wale elfu mia moja arobaini na nne.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

"Wakati Mungu anapompa mtu kazi maalum ya kufanya, anapaswa kusimama katika nafasi yake na mahali pake kama alivyofanya Danieli, tayari kuitikia mwito wa Mungu, tayari kutimiza kusudi Lake." Manuscript Releases, juzuu ya 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Kama Walaodikia wa zamani, wale wanaowakilishwa na Belteshazzar watatambua kwamba ni kupitia vitabu vya Danieli na Ufunuo, ambavyo ni kitabu kimoja, ndipo uamsho wa mwisho unakamilishwa.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

"Vitabu vya Danieli na Ufunuo vinapoeleweka vyema zaidi, waumini watakuwa na uzoefu wa kidini tofauti kabisa. . . Jambo moja bila shaka litaeleweka kutokana na kujifunza Ufunuo—kwamba uhusiano kati ya Mungu na watu Wake ni wa karibu na uliothabiti." The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Kama Walaodikia wa zamani, watakuwa wametambua hali yao ya Laodikia, na wametambua kwamba walikuwa wafu kiroho kama bonde la mifupa mikavu, na kwa kuitikia ushuhuda wa moja kwa moja kuhusu hali yao ya kufa na kupotea, watatambua kwamba hitaji lao la kuwa hai ndilo kipaumbele cha kwanza.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

Uamsho wa utauwa wa kweli miongoni mwetu ndilo hitaji letu kubwa zaidi na la dharura kuliko yote. Kutafuta hili kunapaswa kuwa kazi yetu ya kwanza. Ujumbe Uliochaguliwa, kitabu cha 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Ahadi ya Biblia ni kwamba kila mtu atafutaye, atapata, na kisha Roho Mtakatifu atawaongoza kuelewa kwamba ni vitabu vya Danieli na Ufunuo vinavyozalisha uamsho unaohitajika.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

"Sisi kama watu tutakapoelewa kitabu hiki kinamaanisha nini kwetu, uamsho mkubwa utaonekana miongoni mwetu." Ushuhuda kwa Wahudumu, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Mwisho wa maono ya mwisho ya Danieli, kama yanavyoonyeshwa katika sura ya kumi na mbili, unatambulisha uzoefu unaowazalisha watu wa agano wa Mungu wa siku za mwisho, wanaowakilishwa na Belteshaza, katika mstari wa kwanza wa maono ya mwisho. Huko Danieli, akiwakilishwa kama Belteshaza, anaelewa maono ya ndani ya miaka elfu mbili mia tatu na maono ya nje ya miaka elfu mbili mia tano ishirini. Anaelewa “jambo,” na “maono.” Anaelewa maono ya chazon na maono ya mareh. Anaelewa kukanyagwa chini kwa mahali patakatifu na jeshi, na kurejeshwa kwa mahali patakatifu na jeshi. Anaelewa maono ya Mto Ulayi na Mto Hidekeli yote mawili.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

Kuna haja ya kujifunza kwa karibu zaidi neno la Mungu; hasa vitabu vya Danieli na Ufunuo vinapaswa kuzingatiwa kuliko wakati mwingine wowote katika historia ya kazi yetu. Huenda tukawa na machache ya kusema katika baadhi ya mambo, kuhusu mamlaka ya Kirumi na upapa; lakini tunapaswa kutilia mkazo kile ambacho manabii na mitume wameandika kwa uvuvio wa Roho Mtakatifu wa Mungu. Roho Mtakatifu amepanga mambo kwa namna hiyo, katika utoaji wa ule unabii na katika matukio yaliyoonyeshwa, ili kufundisha kwamba chombo cha kibinadamu kinapaswa kuwekwa pasipo kuonekana, kifichwe ndani ya Kristo, na kwamba Bwana Mungu wa mbinguni na sheria Yake viinuliwe. Soma kitabu cha Danieli. Pitia, nukta kwa nukta, historia ya falme zilizowakilishwa humo. Tazama watawala, mabaraza, majeshi yenye nguvu, na uone jinsi Mungu alivyotenda ili kushusha kiburi cha wanadamu, na kuweka utukufu wa kibinadamu mavumbini....

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

Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kwenye kingo za Mto Ulai na Mto Hiddekel, ile mito mikubwa ya Shinar, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa yatatimia hivi karibuni.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

Zingatia hali ya taifa la Wayahudi wakati unabii wa Danieli ulipotolewa.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

Tuweke muda zaidi katika kujifunza Biblia. Hatulielewi Neno kama inavyopaswa. Kitabu cha Ufunuo kinaanza kwa kutupa agizo la kuelewa mafundisho yaliyomo ndani yake. 'Heri asomaye, na wale waisikiao maneno ya unabii huu,' Mungu atangaza, 'na wayashikao mambo yaliyoandikwa humo; kwa maana wakati umekaribia.' Sisi kama watu tutakapoelewa kitabu hiki kinamaanisha nini kwetu, uamsho mkubwa utaonekana miongoni mwetu. Hatuyaelewi kikamilifu mafunzo kinayofundisha, licha ya agizo tulilopewa la kuichunguza na kuisoma.

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

Katika siku za nyuma walimu wametangaza Danieli na Ufunuo kuwa vitabu vilivyotiwa muhuri, na watu wamevigeuzia mgongo. Pazia ambalo fumbo lake linaloonekana limewazuia wengi kuliondoa, limeondolewa na mkono wa Mungu mwenyewe kutoka katika sehemu hizi za Neno Lake. Jina lenyewe ‘Ufunuo’ linapingana na kauli kwamba ni kitabu kilichotiwa muhuri. ‘Ufunuo’ humaanisha kwamba jambo la maana limefunuliwa. Kweli za kitabu hiki zimeelekezwa kwa wale wanaoishi katika siku hizi za mwisho. Tunasimama tukiwa pazia limeondolewa katika mahali patakatifu pa mambo matakatifu. Hatupaswi kusimama nje. Tunapaswa kuingia, si kwa mawazo ya uzembe na ya kukosa heshima, wala kwa hatua za pupa, bali kwa heshima na hofu ya Mungu. Tunakaribia wakati ambapo unabii wa kitabu cha Ufunuo utatimizwa....

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

Tuna amri za Mungu na ushuhuda wa Yesu Kristo, ulio roho ya unabii. Vito vya thamani isiyokadirika vinapatikana katika neno la Mungu. Wale wanaotafuta neno hili wanapaswa kuweka akili zao zikiwa wazi. Kamwe wasiendekeze hamu iliyo potoka ya kula au kunywa.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

Wakifanya hivyo, akili zao zitachanganyikiwa; hawataweza kuvumilia mzigo wa kuchunguza kwa kina ili kubaini maana ya mambo yale yanayohusiana na matukio ya mwisho ya historia ya dunia hii.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

Vitabu vya Danieli na Ufunuo vitakapoeleweka vizuri zaidi, waumini watakuwa na uzoefu wa kidini ulio tofauti kabisa. Watapewa mionekano mifupi ya milango ya mbinguni iliyo wazi kiasi kwamba mioyo na akili zao zitaguswa kwa kina na tabia ambayo wote wanapaswa kuikuza ili kufikia heri itakayokuwa thawabu ya wenye mioyo safi.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

Bwana atabariki wote watakaotafuta kwa unyenyekevu na upole kuelewa yale yaliyofunuliwa katika Ufunuo. Kitabu hiki kina mambo mengi sana yaliyojawa na umilele na yaliyojaa utukufu, hivi kwamba wote wanaokisoma na kukichunguza kwa bidii hupokea ile baraka ya wale 'wasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo.'

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

Jambo moja bila shaka litaeleweka kutokana na kujifunza kitabu cha Ufunuo—kwamba uhusiano kati ya Mungu na watu Wake ni wa karibu na thabiti.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

Uhusiano wa ajabu unaonekana kati ya ulimwengu wa mbingu na dunia hii. Mambo yaliyofunuliwa kwa Danieli baadaye yalikamilishwa na ufunuo uliotolewa kwa Yohana kisiwani Patmo. Vitabu hivi viwili vinapaswa kusomwa kwa makini. Mara mbili Danieli aliuliza, Itakuwa kwa muda gani hadi mwisho wa wakati?

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

'Nikayasikia, lakini sikuyaelewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwa nini? 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 watafanya uovu; wala hakuna miongoni mwa waovu atakayefahamu; bali wenye hekima watafahamu. Na tangu wakati sadaka ya kila siku itakapoondolewa, na chukizo la uharibifu litakapowekwa, kutakuwa na siku elfu moja mia mbili na tisini. Heri yeye anayengoja, na kufika hadi siku elfu moja mia tatu thelathini na tano. Lakini wewe, enenda zako hata mwisho; kwa maana utapumzika, na utasimama katika fungu lako mwisho wa siku.'

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

Ni Simba wa kabila la Yuda ndiye aliyefungua muhuri wa kitabu, na akampa Yohana ufunuo wa yale yanayopaswa kutokea katika siku hizi za mwisho.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

Danieli alisimama katika urithi wake kutoa ushuhuda wake, uliotiwa muhuri hadi wakati wa mwisho, wakati ambapo ujumbe wa malaika wa kwanza utatangazwa kwa ulimwengu wetu. Mambo haya ni ya umuhimu usio na kifani katika siku hizi za mwisho; lakini ilhali ‘wengi watatakaswa, na kufanywa weupe, na kujaribiwa,’ ‘waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayeelewa.’ Jinsi hili lilivyo kweli! Dhambi ni uvunjaji wa sheria ya Mungu; na wale ambao hawatakubali nuru kuhusu sheria ya Mungu hawataelewa kutangazwa kwa ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Kitabu cha Danieli kinaondolewa muhuri katika Ufunuo kwa Yohana, na hutuchukua mbele hadi matukio ya mwisho ya historia ya dunia hii.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

"Je, ndugu zetu wataweka akilini kwamba tunaishi katikati ya hatari za siku za mwisho? Someni Ufunuo pamoja na Danieli. Fundisheni mambo haya." Ushuhuda kwa Wahudumu, 112-115.