The Book of Daniel - Number Three | English and Swahili Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Kwa sasa tunajadili "mara saba" za Walawi ishirini na sita katika kitabu cha Danieli. Imefichwa kwa wale waliochagua kufumba macho yao, lakini ipo kwa wale wanaotaka kuona. Tutaanza katika Danieli sura ya nane, na aya ya kumi na tatu.

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? Daniel 8:13.

Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Aya hiyo inaanza kwa neno "kisha," na inafanya utofautishaji kati ya maono ya historia ya kinabii ambayo Danieli alikuwa ameyaona tu katika aya kumi zilizotangulia. Aya ya kwanza na ya pili za sura hiyo zinataja mwaka ambao Danieli alipokea maono hayo na pia kwamba aliyapokea kando ya mto Ulai. Kuanzia aya ya tatu hadi ya kumi na mbili, yeye "anaona" maono ya historia ya kinabii. "Kisha" yeye "anasikia" mazungumzo ya mbinguni yanayojumuisha swali na jibu. Katika aya ya kumi na tano, anaanza kutafuta kile ambacho maono ya historia ya kinabii aliyokuwa "ameyaona" tu yalikuwa yakimaanisha. Ni muhimu kutambua utofauti kati ya maono ambayo Danieli "aliona" katika aya ya tatu hadi ya kumi na mbili, na mazungumzo ya mbinguni ambayo "alisikia", kwa kuwa ni maono mawili tofauti.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Lakini heri macho yenu, kwa maana yanaona; na masikio yenu, kwa maana yanasikia. Mathayo 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Swali katika mstari wa kumi na tatu ni, 'Maono hayo yatadumu kwa muda gani,' na neno linalotafsiriwa kama 'maono' ni neno la Kiebrania tofauti na lile linalotafsiriwa kama 'maono' katika mstari wa kumi na sita.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Nikasikia sauti ya mtu katikati ya kingo za Ulai, ikaita, ikasema, Gabrieli, mfahamishe mtu huyu maono hayo. Danieli 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Kwa kutafsiri maneno mawili tofauti ya Kiebrania kuwa neno la Kiingereza "vision," yale "mara saba" ya Mambo ya Walawi ishirini na sita yakawa "yamefichwa hadharani". Wanafunzi wa Biblia wanaoridhika kuangalia juu juu tu huyachukulia maneno haya mawili tofauti ya Kiebrania kuwa neno moja, lakini hufanya hivyo kwa hatari yao wenyewe.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

Kupita juu juu tu hakutaleta manufaa mengi. Inahitaji uchunguzi makini na masomo ya bidii yanayohitaji juhudi kubwa ili kuielewa. Kuna kweli katika Neno ambazo ni kama mishipa ya madini ya thamani iliyofichwa chini ya uso. Kwa kuzichimbia, kama vile mtu anavyochimba dhahabu na fedha, hazina zilizofichwa hugunduliwa. Hakikisha kwamba ushahidi wa ukweli upo katika Maandiko yenyewe. Andiko moja ndilo ufunguo wa kufungua maandiko mengine. Maana yenye utajiri na iliyofichwa hufunuliwa na Roho Mtakatifu wa Mungu, akilifanya neno liwe wazi kwa ufahamu wetu: 'Kuingia kwa maneno Yako hutoa nuru; huwapa ufahamu wasio na uzoefu.' Misingi ya Elimu ya Kikristo, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Tunaambiwa kwamba "kila ukweli una umuhimu wake" katika Neno la Mungu, na tukiamua kupuuza ukweli kwamba kuna maneno mawili tofauti ya Kiebrania yaliyotafsiriwa kama "maono" katika sura ya nane, tunawajibika kwa kujiletea upofu wa Laodikia sisi wenyewe. Methali ya kale inasema, "hakuna kipofu kama yule asiyetaka kuona."

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Biblia ina kanuni zote ambazo wanadamu wanahitaji kuelewa ili waandaliwe kwa maisha haya au yale yajayo. Na kanuni hizi zinaweza kufahamika na wote. Hakuna mtu mwenye moyo wa kuthamini mafundisho yake anayeweza kusoma aya moja tu ya Biblia bila kupata kutoka humo wazo lenye manufaa. Lakini mafundisho yenye thamani kuu zaidi ya Biblia hayapatiwi kwa kusoma kwa nyakati za hapa na pale au kusoma kukatika-katika. Mfumo wake mkuu wa kweli haujaonyeshwa kwa namna ya kutambulika na msomaji wa pupa au asiyejali. Hazina zake nyingi ziko mbali chini ya uso, na zinaweza kupatikana tu kwa utafiti wa bidii na jitihada endelevu. Kweli zinazounda jumla kubwa lazima zitafutwe na kukusanywa, ‘hapa kidogo, na pale kidogo.’ Isaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

Zikitafutwa kwa namna hiyo na kuletwa pamoja, zitapatikana zikilingana kikamilifu kila moja na nyingine. Kila Injili ni nyongeza kwa nyinginezo, kila unabii ni ufafanuzi wa mwingine, kila ukweli ni upanuzi wa ukweli mwingine fulani. Mifano ya utaratibu wa Kiyahudi inawekwa wazi na Injili. Kila kanuni katika neno la Mungu ina nafasi yake, kila jambo lina maana yake. Na muundo mzima, katika usanifu na utekelezaji wake, unatoa ushuhuda kumhusu Mwandishi wake. Muundo wa namna hii hakuna akili ila ya Yule Asiye na kikomo ingeweza kuuwaza au kuunda. Elimu, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Neno "maono" hutokea mara kumi katika sura ya nane ya Danieli, lakini mara hizo kumi zinajumuisha maneno mawili tofauti ya Kiebrania, na maana za maneno hayo si zilezile. Kama yangekuwa na maana ileile, Danieli angekuwa ametumia neno moja tu kati ya hayo katika kila moja ya hizo mara kumi. Danieli aliandika maneno mawili, kwa kuwa kila moja kati ya hayo mawili lina maana yake, na moja linawakilisha maono ambayo Danieli "aliona", na jingine maono ambayo "alisikia". Katika mstari wa kumi na tatu, neno lililotafsiriwa kama "maono" ni châzôn, nalo linamaanisha "ono" au "maono", "ndoto" au "ujumbe wa kinabii". Naiita "maono ya historia ya kinabii" kulingana na maana yake na jinsi Danieli analitumia.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Katika aya ya kwanza ya sura ya nane ya Danieli, Danieli anasema "maono yalinitokea," na katika aya ya pili anasema mara mbili kwamba "niliona katika maono." Kisha katika aya ya kumi na tatu, swali linaulizwa la "maono hayo yatadumu kwa muda gani." Matumizi yote hayo ni neno la Kiebrania "châzôn." Kisha katika aya ya kumi na tano, tunafika labda wakati muhimu zaidi ambapo Danieli alitumia neno hilo hilo, kwa kuwa anasema, "nilipo"..."kuwa nimeona maono na kutafuta maana yake." Baada ya Danieli kuwa ameona maono ya châzôn, alitaka kuelewa maana yake. Huu ni ukweli wenye uzito mkubwa kuhusu kufichwa kwa "mara saba" ya Mambo ya Walawi ishirini na sita ndani ya sura hiyo.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Pia anatumia neno châzôn katika aya ya kumi na saba na ya ishirini na sita. Neno "maono" linaonekana mara kumi katika Danieli sura ya nane, na neno châzôn ndilo linalotokea mara saba kati ya hizo. Danieli anatumia neno jingine la Kiebrania linalotafsiriwa kama "maono" mara nne. Neno jingine la Kiebrania ni mar'eh, na maana yake ni "mwonekano".

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn linapatikana mara saba katika Danieli sura ya nane, na mar'eh linapatikana mara nne, na kwa pamoja huleta jumla ya mara kumi ambazo neno la Kiingereza "vision" hutokea katika Danieli sura ya nane. Saba pamoja na nne ni kumi na moja, kwa kuwa mojawapo ya nyakati ambazo Danieli alitumia neno mar'eh, lilitafsiriwa kama linavyofafanuliwa, kwa maana katika aya ya kumi na tano, Danieli "alipotafuta maana" ya maono ya châzôn ya historia ya kinabii, "akasimama mbele" yake "kama mwonekano wa mtu." Neno "mwonekano" ni mar'eh. Kwa hiyo, mar'eh limetumiwa na Danieli mara nne katika Danieli sura ya nane, na limetafsiriwa mara moja kwa kuafikiana na ufafanuzi wake wa msingi wa "mwonekano," na nyakati nyingine tatu limetafsiriwa kama "vision."

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Sitoi ukosoaji wowote kwa wanaume waliotafsiri Biblia ya King James. Hata hivyo, inapaswa kuzingatiwa kwamba katika aya ya kumi na tatu, kuna neno la pekee lililoongezwa katika Biblia ya King James (dhabihu), ambalo uvuvio unatamka kwa uwazi kwamba “si sehemu ya maandishi.” Uvuvio pia unasema kwamba neno hilo lililoongezwa liliongezwa “kwa hekima ya kibinadamu.” Katika sura hiyo hiyo, maneno mawili tofauti ya Kiebrania yametafsiriwa yote kwa neno lilelile la Kiingereza. Sababu kwa nini ni lazima kutambua tofauti kati ya maneno haya mawili ni ya uzito mkubwa mno.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ikawa, mimi, naam, mimi Danieli, nilipoona yale maono, na kutafuta maana yake, ndipo, tazama, alisimama mbele yangu mmoja aliyekuwa na sura ya mwanadamu. Nikasikia sauti ya mtu kati ya kingo za Ulai, ikaita, ikasema, Gabrieli, mfanye mtu huyu aelewe maono hayo. Danieli 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Wakati Danieli “alitafuta maana” ya “maono ya châzôn” ambayo alikuwa “ameyaona” tu, Kristo anamwambia Gabrieli “amfanye” Danieli aelewe “maono ya mar’eh” ambayo alikuwa “ameyasikia” tu. Danieli alitaka kuelewa maono ya historia ya kinabii, lakini Kristo, ambaye alikuwa ametambuliwa katika aya ya kumi na tatu kama Palmoni (yule mtakatifu fulani aliyesema), alimwagiza Gabrieli amfanye Danieli aelewe “maono ya mar’eh”, si “maono ya châzôn”. Katika aya za kumi na tano na kumi na sita, kusudi lililotajwa kwa ajili ya Gabrieli ni kwamba amfanye Danieli aelewe “maono ya mar’eh”, ambalo ndilo neno linalotafsiriwa kama “maono” lenye maana ya “mwonekano”, si maono ya historia ya kinabii ambayo Danieli alitaka kuyaelewa. Bila kutambua jukumu alilopewa Gabrieli, “mara saba” ya Mambo ya Walawi ishirini na sita imefichwa waziwazi.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Katika mstari wa ishirini na sita maneno yote mawili ya Kiebrania yanayotafsiriwa kama "maono" yamo katika mstari huohuo, na mstari huo unakuwa mojawapo ya funguo kuu za kufunua ukweli wa ushuhuda wa Danieli kuhusu "nyakati saba".

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Na maono ya jioni na asubuhi yaliyonenwa ni kweli; kwa hiyo uyafunge maono hayo; kwa maana yatakuwa baada ya siku nyingi. Danieli 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Katika aya ya ishirini na sita, “maono ya jioni na asubuhi” ni maono ya mar'eh, yakimaanisha “mwonekano”, lakini maono yaliyopaswa “kufungwa” ni yale ya châzôn, ya historia ya kinabii. Usemi “jioni na asubuhi” ndicho kinachotenganisha na kubainisha tofauti kati ya maono hayo mawili. Hufanya hivyo kwa mfano mwingine wa kipengele cha kibinadamu katika uundaji wa Biblia. Kipengele hicho cha kibinadamu kilijumuisha manabii waliorekodi maneno ya Biblia, na pia wale waliotafsiri Biblia. Biblia, kama ilivyo kwa Kristo, inawakilisha mchanganyiko wa Uungu na ubinadamu. Ubinadamu huo uliendelea katika historia, kuanzia Adamu baada ya kutenda dhambi hadi kwa wale waliorekodi na kutafsiri Biblia. Kristo na Biblia vyote ni Neno la Mungu, na Neno la Mungu ni safi, kwa kuwa Uungu wa mchanganyiko huo daima ulizidi mapungufu yoyote yaliyokuwapo katika mwili.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Paulo, mtumwa wa Yesu Kristo, aliyeitwa kuwa mtume, aliyewekwa kando kwa ajili ya Injili ya Mungu, (aliyokuwa ameahidi tangu zamani kwa njia ya manabii wake katika Maandiko Matakatifu,) kuhusu Mwana wake Yesu Kristo Bwana wetu, aliyezaliwa katika uzao wa Daudi kwa jinsi ya mwili. Warumi 1:1-3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Usemi "jioni na asubuhi" hupatikana mara kwa mara katika Neno la Mungu, na daima hutafsiriwa kama "jioni na asubuhi," kama ilivyo katika mstari wa ishirini na sita, na kama inavyotafsiriwa mara nyingi katika simulizi la uumbaji katika Mwanzo linalosema mara kwa mara, "na jioni na asubuhi zikawa...." Kwa kweli, na kila ukweli una uzito wake (na ukweli huu ni wa msingi kuuelewa), mahali pekee katika Biblia ambapo usemi "jioni na asubuhi" hautafsiriwi kama "jioni na asubuhi" (kama ilivyo katika mstari wa ishirini na sita), ni katika Danieli sura ya nane, mstari wa kumi na nne. Huko, na huko tu katika Neno la Mungu, usemi "jioni na asubuhi" umetafsiriwa tu kama "siku."

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Akaniambia, Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa. Danieli 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Baada ya mistari kumi na miwili, katika sura hiyo hiyo ya Danieli, kauli ya Kiebrania "jioni na asubuhi" inatafsiriwa kama ilivyo daima; lakini katika mstari ambao ndio nguzo kuu na msingi wa Uadventista, kauli hiyo imetafsiriwa tu kuwa "siku." Ni ushawishi gani uliowaongoza watafsiri wa Biblia ya King James kufanya kinyume dhahiri namna hiyo? Walikuwa wametafsiri kauli hiyo katika mstari wa ishirini na sita kwa kuafikiana na kila sehemu nyingine ambako kauli hiyo inatokea katika Biblia. Lakini mistari kumi na miwili kabla ya mstari wa ishirini na sita, yaani katika mstari wa kumi na nne, ubinadamu wao uliweka tofauti maalum katika jibu la swali la mstari wa kumi na tatu. Na swali la mstari wa kumi na tatu lilijumuisha neno moja (sadaka) ambalo halikupaswa kuongezwa katika Biblia. Mungu alitaka mstari wa kumi na nne ujitokeze kwa namna ya kina na ya kipekee sana. Kwa kufanya hivyo, pia alibainisha kile ambacho Gabrieli aliagizwa kumfanya Danieli aelewe.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Katika mstari wa kumi na sita, Yesu alimwamuru Gabrieli amweleweshe Danieli maono ya mar'eh, licha ya kwamba Danieli alikuwa akitaka kuelewa maono ya châzôn ya historia ya kinabii. Mstari wa ishirini na sita unasema “maono ya jioni na asubuhi yaliyosemwa” yalikuwa “ya kweli.” Maono ya châzôn yalikuwa “kile kilichoonekana” cha kinabii, lakini maono ya mar'eh yalikuwa “yaliyoambiwa”, kwa kuwa yalikuwa yamesemwa. Yalisemwa katika mstari wa kumi na nne Palmoni aliposema “hadi jioni na asubuhi elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa.” Mstari wa ishirini na sita unatumia usemi “jioni na asubuhi,” kwani unautambua kama maono yaliyosemwa ili kubainisha tofauti kati ya maono hayo mawili katika sura ya nane ya Danieli. Maono ya historia ya kinabii ambayo Danieli alikuwa ameyaona, na ambayo Danieli alitaka kuyaelewa, yalikuwa tofauti na maono yaliyosemwa ambayo Danieli alikuwa ameyasikia. Zaidi ya hayo, maono ambayo Danieli aliyasikia ndiyo maono ambayo Gabrieli alipaswa kumpa Danieli uelewa wake.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Wanadamu waliohusika katika kuandika Biblia Takatifu waliandika neno "maono" mara kumi katika Danieli sura ya nane, na kwa kufanya hivyo walificha tofauti kati ya maono yaliyokuwa "yameonwa" na maono mengine yaliyokuwa "yamesikiwa". Kwa kufanya hivyo, waliutia ukungu msisitizo unaoonyesha kwamba nia ya Kristo ilikuwa Danieli aelewe maono ambayo alikuwa "ameyasikia", kuliko kuelewa maono ambayo alikuwa "ameyaona". Sasa tunaweza kuzingatia kile ambacho Gabrieli anafanya ili kutekeleza jukumu alilopewa.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Basi akaja karibu pale niliposimama; na alipokuja, nikaogopa, nikaanguka kifudifudi; lakini akaniambia, Elewa, ee mwana wa mwanadamu; kwa maana maono hayo ni ya wakati wa mwisho. Na alipokuwa akisema nami, nilikuwa katika usingizi mzito, uso wangu ukiuelekea ardhini; lakini akanigusa, akanisimamisha. Naye akasema, Tazama, nitakujulisha yatakayokuwa katika mwisho wa ghadhabu; kwa maana mwisho utakuwa wakati uliowekwa. Danieli 8:17-19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gabrieli sasa anaanza kazi yake ya kumfanya Danieli aelewe maono ya jioni na asubuhi elfu mbili na mia tatu, ambayo ni ya kweli. Kwanza anamjulisha kwamba maono ya historia ya kinabii, maono ya châzôn, yatakuwa katika "wakati wa mwisho." Kisha, Danieli alipokuwa katika usingizi wa kinabii, Gabrieli akamgusa Danieli na akamsimamisha wima. Anamwambia, "Nitakufahamisha."

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Hicho ndicho Palmoni (Kristo) alichomwambia Gabrieli afanye, aliposema, “Gabrieli, mfanye mtu huyu aelewe maono ya mar’eh ya jioni na asubuhi.” Gabrieli anasema kwamba atamfanya Danieli “ajue yatakayokuwa katika ule mwisho wa ghadhabu.” Ndiyo hiyo! Hapo ndipo “mara saba” ya Walawi ishirini na sita! Imefichwa kwa kutumia mbinu ile ile ya kinabii ambayo Gabrieli aliwaongoza manabii mara kwa mara kuishuhudia na kuitumia katika maandiko yao! Mbinu hiyo ni “mstari juu ya mstari, hapa kidogo na pale kidogo”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Katika kitabu “Mawazo juu ya Danieli na Ufunuo,” kilichoandikwa na Uriah Smith (ambacho Waadventista wote, na hata majirani zao, wanapaswa kukifahamu), Smith anatoa maoni kuhusu aya za kumi na saba hadi kumi na tisa za sura ya nane ya Danieli:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

Kwa kauli ya jumla kwamba mwisho utakuwa kwa wakati uliowekwa, na kwamba atamjulisha yatakayokuwapo katika mwisho wa mwisho wa ghadhabu, anaingia katika tafsiri ya maono hayo. Ghadhabu hiyo inapaswa kufahamika kuwa inajumuisha kipindi cha wakati. Ni wakati gani? Mungu aliwaambia watu wake Israeli kwamba angewamiminia juu yao ghadhabu yake kwa ajili ya uovu wao; na hivyo akatoa maagizo kuhusu ‘mkuu mwovu asiye mtakatifu wa Israeli:’ ‘Ondoa kilemba, na uvue taji. . . . Nitaipindua, nitaipindua, nitaipindua; wala haitakuwapo tena, hata atakapokuja yeye ambaye haki ni yake; nami nitampa.’ Ezekieli 21:25-27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

Hiki ndicho kipindi cha ghadhabu ya Mungu dhidi ya watu wake wa agano; kipindi ambacho mahali patakatifu na jeshi vitakanyagwa chini ya miguu. Kilembo kiliondolewa, na taji likaondolewa, wakati Israeli ilipotiishwa chini ya ufalme wa Babeli. Ufalme ukapinduliwa tena na Wamedi na Waajemi, tena na Wagiriki, tena na Warumi, sawasawa na jinsi neno hilo linavyorudiwa mara tatu na nabii. Kisha Wayahudi, baada ya kumkataa Kristo, hivi karibuni wakatawanyika juu ya uso wa dunia; na Israeli wa rohoni amechukua nafasi ya uzao wa kimwili; lakini wako chini ya mamlaka za kidunia, na watakuwa hivyo mpaka kiti cha enzi cha Daudi kitakaposimikwa tena,—hata atakapokuja Yeye aliye mrithi wake halali, Masihi, Mkuu wa amani, ndipo kitakapokabidhiwa kwake. Hapo ghadhabu itakuwa imekoma. Yale yatakayotukia katika mwisho kabisa wa kipindi hiki, sasa malaika atamjulisha Danieli. Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

Ile "ghadhabu" anayobainisha Smith ilianza wakati Manase alipochukuliwa hadi Babeli na Waashuri mwaka 677 KK. Kwa bahati mbaya, Smith anachukua kupinduliwa kwa Sedekia mnamo 586 KK na kuliweka kama mwanzo wa kipindi cha "ghadhabu" cha aya ya kumi na tisa. Smith haelezi maana ya kwamba aya hiyo inasema "mwisho wa mwisho wa ghadhabu." Anaichukulia tu kuwa "ghadhabu," ilhali ikiwa kuna "mwisho wa mwisho" wa ghadhabu, sarufi na mantiki zinadai kwamba pia kuwepo angalau "mwisho wa kwanza" wa ghadhabu. Smith alijua kwamba miaka sabini ya utumwa ilianza na shambulio la kwanza la Nebukadneza dhidi ya Yehoyakimu mnamo 606 KK, lakini akaamua kwamba mwanzo wa kipindi cha ghadhabu ulikuwa shambulio la tatu la Nebukadneza, ambalo lilitekelezwa dhidi ya Sedekia, mfalme wa mwisho wa Yuda.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Ijapokuwa tunayo simulizi ya kina zaidi kuhusu maisha yake [ya Danieli] ya mapema kuliko ilivyorekodiwa kuhusu maisha ya nabii mwingine yeyote, hata hivyo kuzaliwa kwake na nasaba yake vimeachwa katika utata kamili, isipokuwa tu kwamba alikuwa wa ukoo wa kifalme, yaelekea wa nyumba ya Daudi, ambayo wakati huo ilikuwa imekuwa kubwa sana. Anaonekana mara ya kwanza akiwa mmoja wa mateka waeshimiwa wa Yuda, katika mwaka wa kwanza wa Nebukadneza, mfalme wa Babeli, mwanzoni mwa ule utumwa wa miaka sabini, KK 606. Yeremia na Habakuki walikuwa bado wakitamka unabii wao. Ezekieli alianza muda mfupi baadaye, na baadaye kidogo, Obadia; lakini hawa wote wawili walimaliza kazi yao miaka mingi kabla ya kufungwa kwa maisha marefu na yenye kung’aa ya Danieli. Ni manabii watatu tu waliomfuata, Hagai na Zekaria, waliotenda kazi ya unabii kwa kipindi kifupi kwa wakati mmoja, KK 520–518, na Malaki, wa mwisho wa manabii wa Agano la Kale, aliyestawi kwa muda mfupi karibu na KK 397.” Uriah Smith, Danieli na Ufunuo, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith alitambua kwa usahihi "ghadhabu" ya aya ya kumi na tisa kuwa ni kipindi cha wakati. Alitambua kwa usahihi kipindi hicho kuwa ni kukanyagwa kwa patakatifu na jeshi kulingana na Danieli sura ya nane aya ya kumi na tatu, na akautambua kwa usahihi mwisho wake kuwa tarehe 22 Oktoba 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith alikuwa sahihi kwa kiasi fulani, lakini alikosa ukweli kwa kufanya kile kilichokuwa tabia ya matumizi yake ya unabii. Aliiruhusu historia iongoze tafsiri yake ya neno la kinabii, badala ya kuruhusu neno la kinabii liongoze uelewa wake wa historia. Iwapo tutairuhusu Biblia ifafanue historia ya kinabii, tutakuwa na taarifa sahihi za kuichunguza historia.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Biblia inafundisha kwamba mtu anayeshindwa na mwingine huwa mtumwa wa huyo mwingine.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Wakiwaahidi uhuru, wao wenyewe ni watumwa wa uharibifu; kwa maana yule amshindaye mtu, huyo huyo humweka utumwani. 2 Petro 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manase alichukuliwa mateka Babeli mwaka 677 K.K. Huko ndiko Yuda alishindwa na kuletwa katika utumwa. Huu ndio mwanzo unaowakilishwa kwenye chati za 1843 na 1850, ambazo Dada White anazithibitisha kuwa sahihi. Smith anaweka mwanzo wa “kukanyagwa” kulikotajwa katika Danieli sura ya nane, aya ya kumi na tatu, kwa Zedekia, mfalme wa mwisho wa Yuda. Zedekia alikuwa mwisho wa hukumu iliyokuwa ikiendelea hatua kwa hatua, si mwanzo wake. Dada White anabainisha kwamba utumwa wa Manase huko Babeli ulikuwa “amana” ya yale yaliyokuwa yaja. “Amana” ni malipo ya awali, na inaashiria mwanzo wa ununuzi ambao una malipo mengine yatakayofuata.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Waaminifu manabii waliendeleza maonyo na mawaidha yao; bila woga walinena na Manase na watu wake; lakini ujumbe huo ulidharauliwa; Yuda aliyekuwa akirudi nyuma hakutaka kusikia. Kama dalili ya yale ambayo yangewapata watu kama wangeendelea bila kutubu, Bwana alimruhusu mfalme wao akamatwe na kikosi cha askari Waashuru, waliomfunga kwa pingu, wakamchukua hadi Babeli, mji mkuu wao wa muda. Mateso haya yalimrudisha mfalme katika akili zake; ‘alimsihi Bwana Mungu wake, akajinyenyekesha sana mbele za Mungu wa baba zake, akamwomba; naye akasikilizwa, akasikia dua yake, akamrudisha tena Yerusalemu katika ufalme wake. Ndipo Manase akajua ya kwamba Bwana ndiye Mungu.’ 2 Mambo ya Nyakati 33:11-13. Lakini toba hii, ijapokuwa ya ajabu, ilikuja kuchelewa mno kuokoa ufalme kutokana na mvuto wa upotovu wa miaka ya desturi za kuabudu sanamu. Wengi walikuwa wamejikwaa na kuanguka, wasiinuke tena. Manabii na Wafalme, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manase aliashiria "malipo ya awali" yaliyoanzisha "laana" ya "mara saba," ambayo ilikuwa "ghadhabu ya mwisho," kwa kuwa "ghadhabu ya kwanza" ilikuwa imeanza tayari wakati ufalme wa kaskazini ulipochukuliwa mateka mnamo 723 KK. Kisha, katika kupinduliwa kwa Yehoyakimu, Danieli alipochukuliwa mateka, miaka sabini ya utekwa ambayo Yeremia aliitaja ilianza mnamo 606 KK. Baada ya wafalme wawili kufuatia Yehoyakimu, Yerusalemu iliharibiwa, na mfalme wa mwisho wa Yuda, Sedekia, alishuhudia wanawe wakiuawa mbele yake; kisha macho yake yakang'olewa, naye akachukuliwa mateka hadi Babeli.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith alihusisha hukumu nzima inayoendelea na Sedekia na akatumia hukumu juu ya Sedekia kama andiko la uthibitisho kwa dhana yake. Hukumu juu ya Sedekia, ambaye alikuwa "mkuu mwovu na mchafu," ilibainisha kwamba taji la Yuda lilipaswa kuondolewa hadi Kristo aje kuanzisha ufalme. Smith alisema, "wako chini ya mamlaka za kidunia, na watabaki hivyo hadi kiti cha enzi cha Daudi kiwekwe tena, hadi Yeye ambaye ni mrithi wake halali, Masihi, Mkuu wa amani, atakapokuja, na ndipo kitakapotolewa kwake." Tarehe 22 Oktoba, 1844, katika utimilifu wa Danieli sura ya saba, aya ya kumi na tatu na kumi na nne, Kristo, akiwakilishwa kama Mwana wa Adamu, alikuja mbele za Baba kupokea ufalme.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Niliona katika maono ya usiku, na tazama, mmoja aliyefanana na Mwana wa Adamu akaja pamoja na mawingu ya mbinguni; akaja kwa Yule wa Siku za Kale, wakamleta karibu mbele zake. Naye akapewa mamlaka, na utukufu, na ufalme, ili watu wote, mataifa yote, na lugha zote wamtumikie; mamlaka yake ni mamlaka ya milele, isiyopita, na ufalme wake ni ule usioweza kuangamizwa. Danieli 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Dada White anathibitisha kwamba Danieli sura ya saba, mistari ya kumi na tatu na kumi na nne ilitimia tarehe 22 Oktoba 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith hakushughulikia kipengele muhimu cha "mwisho wa ghadhabu." Aliepuka kanuni ya kibiblia iliyobainisha kwamba Yuda alishindwa wakati wa Manase, na kwamba utekwa ulioanza wafalme wawili kabla ya Sedekia, pia uliwakilisha kwamba Yuda tayari alikuwa chini ya utawala wa Babeli, kabla Sedekia hajakutana na hatima yake. Pamoja na mapungufu haya ya wazi, bado alisema, "hapa ndipo kipindi cha ghadhabu ya Mungu dhidi ya watu wake wa agano; kipindi ambacho patakatifu na jeshi vinakanyagwa chini ya miguu." Hivyo basi, anaunganisha moja kwa moja "kipindi cha ghadhabu ya Mungu" na Danieli sura ya nane, na swali la "hata lini" la aya ya kumi na tatu. Jibu katika aya ya kumi na nne lilikuwa hadi Oktoba 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Kutawanywa katika utumwa wa Babeli kulikuwa historia iliyosonga hatua kwa hatua, iliyoanza mwaka 677 KK, na kuendelea hadi mwaka 1844. Kipindi hicho ni sawa na miaka elfu mbili mia tano na ishirini, ambacho bila shaka ndicho “mara saba” ya Mambo ya Walawi ishirini na sita. Mwisho wa kipindi hicho tarehe 22 Oktoba 1844 ulimpa Danieli ushuhuda wa pili kuhusu maono ya “mar’eh” ya jioni na asubuhi elfu mbili na mia tatu.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Gabrieli aliambiwa kumfanya Danieli aelewe yale maono, na alichofanya Gabrieli kilikuwa kutoa shahidi wa pili kwa tarehe ya mwisho ya 22 Oktoba 1844. Si tu kwamba alitoa shahidi wa pili ili kuthibitisha tarehe ya utimizaji wa unabii wa muda wote wawili, bali kama Smith alivyobainisha kwa usahihi, kipindi cha muda kilichohusishwa na shahidi wa pili wa 1844 kilikuwa kimetambuliwa katika aya ya kumi na tatu, kama kipindi ambacho patakatifu na jeshi vingekanyagwa chini ya miguu. Swali katika aya ya kumi na tatu ni, "Hata lini yatakuwa maono kuhusu sadaka ya kila siku, na maasi ya ukiwa, hadi kuvifanya patakatifu na jeshi vikanyagwe chini ya miguu?" Kipindi hicho cha muda kilikuwa "mara saba" za Walawi ishirini na sita.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Kile ambacho Smith hakuona, au alikiepuka kukitambua, ni kwamba “ghadhabu” ya aya ya kumi na tisa ilikuwa “mwisho wa mwisho” wa ghadhabu hiyo. Ikiwa kuna “wa mwisho” basi kuna pia “wa kwanza”, na Danieli anaonyesha ni lini “ghadhabu ya kwanza” ilikoma, katika sura ya kumi na moja. Anabainisha upapa uliotawala wakati wa Enzi za Giza, na anasema kwamba upapa ungenawiri hadi ghadhabu hiyo ingetimizwa, au kuisha.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Na mfalme atatenda kama apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itimie; maana yale yaliyokwisha kukusudiwa yatatimizwa. Danieli 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Aya ya thelathini na sita inaeleweka na wengi kuwa ndiyo aya ambayo mtume Paulo anaieleza kwa maneno mengine katika barua yake ya pili kwa Wathesalonike.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Mtu asiwadanganye kwa njia yoyote: kwa maana siku ile haitakuja, isipokuwa kwanza ukengeufu utokee, na afunuliwe yule mtu wa dhambi, mwana wa uharibifu; mpinzani, ajitukuzaye juu ya kila kitu kiitwacho Mungu au kinachoabudiwa; hata aketi katika hekalu la Mungu kama Mungu, akijionyesha kwamba yeye ndiye Mungu. 2 Wathesalonike 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Mtu wa dhambi” wa Paulo, ambaye pia ni “mwana wa uangamivu,” “anayepinga na kujikweza juu ya yote yanayoitwa Mungu, au yanayoabudiwa,” pia ndiye “mfalme” ambaye “atafanya sawasawa na mapenzi yake; naye atajikweza, na atajitukuza juu ya kila mungu.” Vifungu vyote viwili vinamrejelea papa wa Roma. Danieli anaandika kwamba papa angefanikiwa, ambayo inamaanisha kusukuma mbele, hadi “ghadhabu itakapotimizwa.” Ghadhabu katika mstari wa thelathini na sita ilikuwa “imeamuliwa.” Neno “imeamuliwa” linamaanisha “kujeruhi.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Upapa ulipokea "jeraha la mauti" mwaka 1798, na wakati huo "ghadhabu ya kwanza" ilitimizwa au ilikoma. Neno "accomplish" linamaanisha kumalizika au kukoma. Mwisho wa "ghadhabu" katika sura ya nane, aya ya kumi na tisa, ulitambulisha mwisho wa kipindi ambacho patakatifu na jeshi vilipaswa kukanyagwa chini. Kilimalizika mwaka 1844, lakini "ghadhabu ya kwanza" ilikoma mwaka 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Ghadhabu ya mwisho” ilitamatika mwaka 1844, miaka elfu mbili mia tano ishirini baada ya mfalme Manase kupelekwa Babeli na Waashuri mnamo mwaka 677 KK. Ghadhabu “ya kwanza” ilitamatika mwaka 1798, miaka elfu mbili mia tano ishirini baada ya ufalme wa kaskazini wa Israeli kupelekwa utumwani na Waashuri mnamo mwaka 723 KK.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Kuna mengi zaidi ya kusema kuhusu "mara saba" iliyofichwa katika kitabu cha Danieli, na tutalishughulikia hilo katika makala yetu ijayo.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

'Na kwa malaika wa kanisa la Laodikia andika: Haya ndiyo anenayo Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa wewe si baridi wala moto; laiti ungekuwa baridi au moto. Basi, kwa kuwa wewe ni vuguvugu, wala si baridi wala moto, nitakutapika utoke katika kinywa changu. Kwa kuwa wasema, Mimi ni tajiri, nimejitajirisha, wala sina haja ya kitu chochote; wala hujui kwamba wewe ni mnyonge, wa kuhurumiwa, maskini, kipofu, na uchi.'

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

Bwana hapa anatuonyesha kwamba ujumbe unaopaswa kufikishwa kwa watu Wake kupitia kwa wahudumu aliowaita kuwaonya si ujumbe wa amani na usalama. Si wa kinadharia tu, bali ni wa kivitendo katika kila kipengele. Watu wa Mungu, katika ujumbe kwa Walaodikia, wanaonyeshwa kuwa wamo katika hali ya usalama wa kimwili. Wako kwa raha, wakiamini wenyewe kuwa wako katika hali ya juu ya mafanikio ya kiroho. ‘Kwa kuwa wasema, Mimi ni tajiri, nimejitajirisha, wala sihitaji kitu; wala hujui kuwa wewe ni mnyonge, mwenye taabu, maskini, kipofu, na uchi.’

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

Ni udanganyifu gani mkubwa zaidi unaweza kuja juu ya akili za binadamu kuliko kujiamini kwamba wako sahihi ilhali wako katika makosa kabisa! Ujumbe wa Shahidi wa Kweli unawapata watu wa Mungu wakiwa katika udanganyifu wa kuhuzunisha, ilhali wakiwa waaminifu katika udanganyifu huo. Hawajui kwamba hali yao ni ya kusikitisha machoni pa Mungu. Wakati wale wanaoelekezewa wanajihadaa wakidhani kwamba wamo katika hali ya juu ya kiroho, ujumbe wa Shahidi wa Kweli huvunja hali yao ya kujiona salama kwa shutuma ya kushtua kuhusu hali yao ya kweli ya upofu wa kiroho, umaskini, na unyonge. Ushuhuda huu, ulio mkali na wa kukata, hauwezi kuwa kosa, kwa maana ni Shahidi wa Kweli ndiye anayeongea, na ushuhuda Wake lazima uwe sahihi. Ushuhuda, juzuu ya 3, 252.