In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Katika mwaka wa tatu wa utawala wa Yehoyakimu, mfalme wa Yuda, Nebukadneza, mfalme wa Babeli, alifika Yerusalemu, akaizingira. Naye Bwana akamtia Yehoyakimu, mfalme wa Yuda, mikononi mwake, pamoja na sehemu ya vyombo vya nyumba ya Mungu; Nebukadneza akavipeleka hadi nchi ya Shinari, katika nyumba ya mungu wake; akaviweka vyombo hivyo katika nyumba ya hazina ya mungu wake. Danieli 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na mistari ile ile ya unabii inayoonyeshwa katika kitabu cha Danieli imechukuliwa pia katika kitabu cha Ufunuo. Ufunuo wa Yesu Kristo unawakilisha ujumbe wa mwisho wa kinabii ambao unaondolewa muhuri kabla tu ya kufungwa kwa kipindi cha rehema.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Kweli ambazo zamani ziliwahi kufahamika kwa usahihi kutoka katika Kitabu cha Ufunuo, lakini baadaye zikatiwa muhuri na desturi na mapokeo, bado ni kweli; na leo zinafunguliwa tena na Simba wa kabila la Yuda, na kweli hizo sasa zinafunua kutimia kwao kikamilifu.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Kweli ambazo hapo zamani zilieleweka kwa usahihi kutoka katika Kitabu cha Danieli lakini zimefungwa na desturi na mapokeo, bado ni kweli, na leo hii zinafunguliwa tena na Simba wa kabila la Yuda, na kweli hizo sasa zinafunua utimilifu wao kamili.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Danieli ni kitabu cha kwanza tu kati ya vitabu viwili vinavyowakilisha Ufunuo wa Yesu Kristo.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Yehoyakimu ni ishara ya kutiwa nguvu kwa ujumbe wa kwanza katika harakati ya matengenezo. Yeye pia ni ishara ya agano, kwani mabadiliko ya jina yanatambulisha kinabii mwanzo wa uhusiano wa agano. Uhusiano wa agano ambao Mungu anaingia nao na watu ambao hapo awali hawakuwa watu wa agano la Mungu, huanza wakati wa kutiwa nguvu kwa ujumbe wa kwanza.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Ninyi ambao zamani mlikuwa si watu, bali sasa ni watu wa Mungu; ambao zamani hamkupata rehema, bali sasa mmeipata rehema. 1 Petro 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Ishara ya kubadilishwa kwa jina inayoonyesha uhusiano wa agano inathibitishwa na jina la Abramu kubadilishwa kuwa Ibrahimu, la Sarai kuwa Sara, la Yakobo kuwa Israeli, na la Sauli kuwa Paulo. Kuna mashahidi wengine wa ishara hiyo, lakini katika sura ya kwanza ya Danieli, jina la Danieli hubadilishwa kuwa Belteshaza, na jina la Hanania hubadilishwa kuwa Shadraka, la Mishaeli kuwa Meshaki, na la Azaria kuwa Abednego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Wakati Bwana anaingia katika uhusiano wa agano na watu, wakati huohuo anawaacha kando watu wa agano wa awali. Yehoyakimu anawakilisha watu wa agano wanaoachwa kando, na Danieli, Hanania, Mishaeli na Azaria wanawakilisha watu wa agano ambao kisha wanachaguliwa. Watu wanapoingia katika uhusiano wa agano, hujaribiwa ili kubainika kama watazingatia masharti ya agano. Jaribio hilo linaakisiwa na tendo la kula.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adamu na Hawa walishindwa jaribio kwa tendo la kula, na wakati Mungu alipoingia kwa mara ya kwanza katika agano na watu walioteuliwa, alianza uhusiano huo kwa kuwajaribu kwa mana. Israeli ya kale hatimaye ilishindwa jaribio hilo, lakini kwa kufanya hivyo walitoa rejea ya kwanza na ushuhuda wa kwanza kwamba jaribio la agano si jaribio moja tu, bali ni mchakato wa majaribio. Kufikia jaribio la kumi, walihukumiwa kufa jangwani kwa miaka arobaini iliyofuata. Kisha Mungu akaingia katika agano na Yoshua na Kalebu, hivyo akatoa ushuhuda kwamba Bwana anapoingia katika agano na watu walioteuliwa, pia anawaacha kando watu wa agano wa zamani. Mwishoni mwa Israeli ya kale, ambayo pia ilikuwa mwanzo wa Israeli ya kiroho, mchakato wa mwisho wa majaribio kwa Israeli ya kale ulikuwa mchakato wa kwanza wa majaribio kwa Israeli ya kiroho, nao uliwakilishwa kama Mkate wa Mbinguni. Mkate huo wa Mbinguni ulikuwa umeashiriwa na mana katika mchakato wa kwanza wa majaribio ya agano.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Katika mchakato huo wa kujaribiwa, ambao ulikuwa wa kwanza na pia wa mwisho, Yesu alitambua jaribio la mkate wa mbinguni aliposema kwamba wale walio watu wake wa agano lazima wale mwili wake na kunywa damu yake. Alipoteza wanafunzi wengi zaidi katika uwasilishaji huo kuliko wakati mwingine wowote katika huduma yake. Mjadala huo katika huduma yake ulikuwa kilele cha uonyeshaji wa mchakato wa kujaribiwa kwa agano, na Dada White anatoa maoni kwa kina kuhusu tukio hilo katika Desire of Ages, ambapo kichwa cha sura ni "The Crisis in Galilee". Jina Galilaya linamaanisha “bawaba,” au “nukta ya mgeuko,” na katika sura hiyo anaeleza kwa nini wanafunzi walimgeukia na kumuacha. Walikataa kutumia mbinu sahihi ya kinabii katika kuuhusisha ushuhuda wake kuhusu sharti la kula mwili wake na kunywa damu yake. Alibainisha kwamba walishikilia desturi na mapokeo ya dhana za kinabii ambazo Shetani alikuwa ameingiza katika ufahamu wa kibiblia wa Israeli ya kale. Kutoelewa huko kuliwapatia, walivyodhani, kisingizio cha kutafsiri maneno yake kwa maana halisi badala ya kiroho. Anaonyesha pia kwamba wale waliogeuka “wakaondoka” kwa Yesu (Galilaya) wanaotajwa katika sura ya sita ya Yohana (Yohana 6:66), hawakutembea tena pamoja naye kamwe.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Katika mchakato wa kwanza na vilevile wa mwisho wa majaribio ya agano kwa Waisraeli wa kale, tunagundua kwamba Mungu anapoingia katika uhusiano wa agano na watu walioteuliwa, wakati huohuo anapita kando ya wale waliokuwa watu wa agano la awali. Tunagundua pia kwamba anawajaribu watu hao, si kwa jaribio moja tu, bali kwa mchakato wa majaribu. Tunaona pia kwamba mchakato huo wa kujaribiwa unawakilishwa na kitu kinachopaswa kuliwa. Tunabaini pia kwamba chakula hicho kinawakilisha Neno la Mungu, na kwamba jaribio linahusisha uchaguzi kati ya aina mbili za vyakula vya kuliwa. Je, tunakula matunda ya kila mti ambao Mungu amesema tunaweza kula, au tunakula kutoka kwa mti ambao tumekatazwa kula? Tunagundua pia kwamba uchaguzi wa nini cha kula unajumuisha jaribio la jinsi tunavyokula chakula kilichotolewa.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Mwishoni mwa Israeli ya kiroho, katika kipindi cha harakati ya Wamileraiti, ujumbe wa kwanza uliwezeshwa mnamo Agosti 11, 1840. Yehoyakimu anawakilisha Waprotestanti ambao wakati huo wanapelekwa Babeli ili kuwa binti zake. Walikabiliwa na jaribu wakati malaika wa Ufunuo kumi alishuka akiwa na kitabu kidogo kilichofunguliwa mkononi mwake. Kama vile Yehoyakimu alivyokaidi amri za Nebukadneza, na baadaye akapelekwa utumwani, vivyo hivyo Waprotestanti walikataa kula chakula kilichokuwa mkononi mwa malaika, kwa msingi wa mapokeo na desturi walizobeba kutoka katika Enzi za Giza.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Kufikia majira ya kuchipua ya mwaka 1844, mchakato wa kujaribiwa ulikuwa umefikia “hatua ya mgeuko” kwa Yehoyakimu na Waprotestanti, na kama ilivyokuwa katika mchakato wa kwanza wa kujaribiwa kwa Israeli wa kiroho, “waligeuka” wala hawakutembea tena pamoja na Yesu. Katika historia hiyo, Danieli, Hanania, Mishaeli na Azaria wanawakilisha Wamileraiti, ambao walichagua kula kitabu kidogo ambacho kilikuwa kitamu kinywani mwao, lakini kikawa kichungu tumboni mwao.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Ikiwa tutawajumuisha Adamu na Hawa, tunapata mashahidi wanne wa jadi wanaoonyesha kwamba jaribio linawakilishwa na tendo la kula. Tunao mashahidi kadhaa wa kinabii, wote wakiwa na alama ya wa kwanza na wa mwisho. Ushuhuda wa jaribio la mana ni ushuhuda wa kwanza, na jaribio la Mkate wa Mbinguni ni jaribio la kwanza kwa Israeli wa kiroho, na pia ni ushuhuda wa mwisho kwa Israeli wa kale. Jaribio la kitabu kidogo ni la kwanza na la mwisho pia. Hili ndilo mwisho wa kutangatanga kwa Israeli wa kiroho kama kanisa jangwani, na ndilo la kwanza kwa wale walioteuliwa kuwa watu wa Mungu wa mwisho waliotambulishwa kwa jina. Wamileraiti walikuwa mwanzo wa watu wa Mungu waliotambulishwa kwa jina, waliopaswa kutambuliwa kama pembe ya kweli ya Uprotestanti. Kuna mashahidi kadhaa wa mchakato wa kujaribiwa unaoanza wakati ujumbe wa kwanza unapotiliwa nguvu.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Katika michakato hiyo ya kujaribiwa hufika "hatua ya mgeuko", ambapo karibu wanafunzi wote hugeuka nyuma. Kwa ushuhuda wa Yoshua na Kalebu, Waisraeli wote waligeuka nyuma na kutaka kurudi Misri. Katika kanisa huko Galilaya, wengi wa wanafunzi waligeuka nyuma. Kwa sababu Yesu ni Alfa na Omega, "hatua ya mgeuko" inayowakilishwa mwishoni mwa mchakato wa kujaribiwa pia inaonyeshwa mwanzoni mwa mchakato wa kujaribiwa. Wakati mana ilipotolewa kwa mara ya kwanza kwa Waisraeli wa kale, kulikuwepo waliopuuza maagizo mara moja. Katika ubatizo wa Kristo aligeuka na akaenda nyikani. Dada White hutumia ishara ya hatua ya mgeuko kwa njia ya kuelimisha sana.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
Kuna vipindi ambavyo ni nyakati za mabadiliko ya mwelekeo katika historia ya mataifa na ya kanisa. Katika maongozi ya Mungu, wakati misukosuko mbalimbali inapowasili, nuru ya wakati huo hutolewa. Ikiwa nuru hiyo inapokelewa, kuna maendeleo ya kiroho; ikikataliwa, kudorora kwa kiroho na maangamizi hufuatia. Bwana, katika Neno Lake, amefunua kazi ya kusonga mbele ya injili kama ilivyotekelezwa zamani, na itakavyotekelezwa katika siku zijazo, hata kufikia pambano la mwisho, wakati mawakala wa Shetani watafanya harakati yao ya mwisho ya ajabu. Kutokana na neno hilo tunaelewa kwamba nguvu zinazofanya kazi sasa ndizo zitakazozindua pambano kuu la mwisho kati ya mema na maovu, kati ya Shetani, mkuu wa giza, na Kristo, Mkuu wa uzima. Lakini ushindi ujao kwa watu wampendao na kumcha Mungu una uhakika kama vile kiti Chake cha enzi kilivyowekwa imara mbinguni. Bible Echo, Agosti 26, 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Wakati mana ilipotolewa kwa mara ya kwanza kwa Waisraeli wa kale, nuru ya historia hiyo ilitolewa. Wakati wa ubatizo wa Kristo, nuru ya historia hiyo ilitolewa. Tarehe 11 Agosti 1840, nuru ya historia hiyo ilitolewa. Kila mojawapo ya hatua hizo za mgeuko huashiria mwanzo wa mchakato wa majaribu ambao hatimaye hukomea katika hatua nyingine ya mgeuko, wakati waliokuwa zamani watu wa agano hugeuka na hawatembei tena pamoja na Kristo.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Kwa sababu michakato hii mbalimbali ya kujaribiwa inawakilisha mchakato wa kujaribiwa kwa watu wa Agano la Kale na pia kwa watu wa Agano Jipya, kuna mahitimisho mawili ya mchakato huo wa kujaribiwa. Hitimisho la mchakato wa kujaribiwa, na hivyo nukta ya mwisho ya mgeuko kwa Waprotestanti katika historia ya Wamileraiti, lilikuwa katika majira ya kuchipua ya 1844. Hitimisho la mchakato wa kujaribiwa (katika vuli ya 1844), au nukta ya mgeuko kwa Wamileraiti wenyewe, lilikuja baada ya nukta ya mgeuko kwa waliokuwa watu wa Mungu hapo awali.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Katika historia ya Kristo, mchakato wa kujaribiwa unatambulika kwa yeye kulisafisha hekalu mara mbili, mara moja mwanzoni mwa huduma yake, kisha tena mwishoni mwa huduma yake.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Alipoanza Yesu huduma Yake ya hadharani, Alikisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma Yake, moja lilikuwa kusafisha Hekalu kwa mara ya pili. Vivyo hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewafanya mataifa yote kunywa mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni ndani yake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5). Ujumbe Teule, kitabu cha 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Mchakato wa kujaribiwa unaohusiana na usafishaji wa Hekalu mara mbili uliofanywa na Kristo unaendana na Malaki sura ya tatu, katika maandiko ya Roho ya Unabii.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
"Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi, kutokana na tamaa za kidunia, matamanio ya ubinafsi, mazoea maovu, yanayochafua nafsi. Malaki 3:1-3 imenukuliwa." The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Kutakaswa kwa watu wa Mungu kunawakilisha mchakato wa kujaribiwa ambao mara kwa mara unahusishwa na mistari kadhaa ya unabii. Kila rejeo, kuanzia Adamu na Hawa hadi historia ya Wamileraiti, linawakilisha kutakaswa kwa mia moja arobaini na nne elfu.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
"Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wanaoshika amri zake litafanywa upya." Review and Herald, 26 Februari 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Mchakato wa kutakaswa wa 144,000 ndio rejeo la kwanza katika kitabu cha Danieli, ambacho ndicho kitabu cha kwanza kati ya vitabu viwili vinavyowakilisha kwa pamoja Ufunuo wa Yesu Kristo ambao huondolewa muhuri kabla tu ya kufungwa kwa rehema za wanadamu. Mchakato wa kutakaswa wa 144,000 pia unawakilishwa kama mchakato wa kutiwa muhuri. Wakati ujumbe wa kwanza wa mchakato wa kutakaswa na kutiwa muhuri wa 144,000 ulipoanza tarehe 11 Septemba 2001, ulikuwa ni hatua ya mgeuko kwa kanisa na kwa dunia. Katika Ufunuo sura ya kumi na nane, malaika anayeuangazia ulimwengu kwa utukufu wake kisha akawasili. Hata hivyo katika Ufunuo sura ya kumi na nane, malaika huyo haonyeshwi kana kwamba ana chochote cha kula mkononi mwake - lakini kipo. Kitabu kidogo kiko pale. Kinaweza kutambulika kwa urahisi na wale wanaochagua kula ile mbinu inayoitwa "mstari juu ya mstari" na nabii Isaya.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
Kwa kuweka "mstari juu ya mstari" tunaelewa kwamba Kristo aliposhuka tarehe 11 Septemba 2001, alikuwa pia na "kitabu kidogo" ambacho kilikuwa kimewakilishwa kama "mana", "mkate wa mbinguni" na "kitabu kidogo". Lakini tarehe 11 Septemba 2001, watu waliokuwa wateule wa zamani, waliowakilishwa na Yehoyakimu, walichagua kushikilia desturi na mapokeo ya Uadventista, kisha wakaanza safari yao ya kuingia utumwani Babeli ambayo itakamilika wakati wa sheria ya Jumapili.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
"Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Wakati "majengo makuu" ya "New York" yalipo "angushwa kwa kugeuza na kupindua kwa nguvu ya Mungu," mnamo Septemba 11, 2001, nuru ya malaika wa Ufunuo kumi na nane ilijaza ulimwengu wote, kwa kuwa hatua ya mabadiliko ilikuwa imefika katika historia ya mnyama wa nchi wa Ufunuo kumi na tatu.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
Kuna vipindi ambavyo ni nyakati za mgeuko katika historia ya mataifa na ya kanisa. Katika maongozi ya Mungu, misukosuko mbalimbali inapofika, nuru ya wakati huo hutolewa. Ikiwa inapokelewa, kuna maendeleo ya kiroho; ikikataliwa, kudidimia kwa kiroho na maangamizi hufuata. Bible Echo, Agosti 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Wakati nuru ya malaika wa Ufunuo kumi na nane ilipowasili tarehe 11 Septemba 2001, wale waliopokea nuru waliendelea kiroho, na wale waliokataa nuru walidhoofika kiroho, wakaanza safari yao ya uasi kuelekea kwenye mgeuko wao wa mwisho wa sheria ya Jumapili, ambako kwa milele wanaliharibu kabisa ungamo lao kama wajumbe wa malaika wa tatu. Wale wa Galilaya waliogeuka nyuma, hawakutembea tena pamoja na Kristo katika Yohana 6:66; walikuwa wanageukia mbali na nuru iliyokuwa imewasili kwa mara ya kwanza katika ubatizo wake, ambako ndiko ujumbe wa kwanza wa historia ile ya majaribu ulitiwa nguvu. Katika Danieli sura ya kwanza, madaraja mawili ya waabudu yanaonyeshwa katika historia wakati ujumbe wa kwanza unatiwa nguvu. Yehoyakimu anawakilisha wale wanaoangamia katika imani, na Danieli, Hanania, Mishaeli na Azaria wanawakilisha waaminifu.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Katika mwaka wa tatu wa kutawala kwa Yehoyakimu mfalme wa Yuda, Nebukadneza mfalme wa Babeli alikuja Yerusalemu, akaizingira. Naye Bwana akamtia Yehoyakimu mfalme wa Yuda mkononi mwake, pamoja na sehemu ya vyombo vya nyumba ya Mungu; naye akavichukua hadi nchi ya Shinari, katika nyumba ya mungu wake; akaviingiza vile vyombo katika nyumba ya hazina ya mungu wake. Ndipo mfalme akamwambia Ashpenazi, mkuu wa matowashi wake, alete baadhi ya wana wa Israeli, wa uzao wa kifalme na wa wakuu; vijana wasio na dosari, wenye sura nzuri, wajuzi katika hekima yote, wenye maarifa na ufahamu wa elimu, na walio na uwezo wa kuhudumu katika ikulu ya mfalme; na kwamba wafundishwe elimu na lugha ya Wakaldayo. Naye mfalme akawawekea posho ya kila siku ya chakula cha mfalme, na ya divai aliyokuwa akiinywa; ili kuwalisha hivyo miaka mitatu, hata mwisho wake wasimame mbele ya mfalme. Basi miongoni mwa hao walikuwako baadhi ya wana wa Yuda, Danieli, Hanania, Mishaeli, na Azaria; ambao mkuu wa matowashi aliwapa majina: akamwita Danieli Belteshaza; na Hanania, Shadraki; na Mishaeli, Meshaki; na Azaria, Abednego. Lakini Danieli akaazimu moyoni mwake kutojitia unajisi kwa sehemu ya chakula cha mfalme, wala kwa divai aliyokuwa akiinywa; kwa hiyo akamwomba mkuu wa matowashi kwamba asijitie unajisi. Danieli 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniel, Hananiah, Mishael na Azariah walikuwa wana wa Yuda. Walifanywa kuwa matowashi, hivyo wakiwakilisha kizazi cha mwisho cha Uadventista. Nebuchadnezzar, kama wafalme wengi wa kale, aliwafanya vijana wale wanne wa Yuda kuwa matowashi, ili kuondoa wasiwasi wowote ambao mfalme angeweza kuwa nao walipohudumu kama watumwa na waliposhughulika na wake na masuria wa mfalme.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Kiishara, inawakilisha kizazi cha mwisho cha Uadventista, maana hakutakuwepo tena ukoo wa Yuda baada ya hawa wanne. Nne ni ishara ya ulimwengu mzima, na hivyo inawakilisha kizazi cha mwisho cha Waadventista wa Sabato ulimwenguni kote wanaotambua Septemba 11, 2001, kama utimizaji wa Neno la Mungu la kinabii.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Hao Waadventista wa Sabato ndio wahusika wa Neno la kinabii la Mungu, kwa kuwa wao ndio walioitwa kuwa wale mia arobaini na nne elfu. Hata hivyo, urithi wao wa kinabii ulianza na uasi wa baba zao, mwaka 1863. Uasi huo wa awali karibu hauwezekani kuutambua, kwa kuwa umefunikwa na mapokeo na desturi za vizazi vinne vya uasi unaozidi kuongezeka. Ingawa ni vigumu kuutambua, lazima uonekane na ukiriwe, kama Danieli hatimaye alivyofanya katika sura ya tisa ya Danieli. Alifanya hivyo kwa kutambua ukweli ulioko katika Neno la kinabii la Mungu.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Uasi ambao Danieli na wale watatu wenye heshima walitokana nao moja kwa moja ulikuwa kukataa kwa baba yao kubaki wakiwa wametengwa na ushawishi wa kipagani uliowazunguka. Mwaka 1863, Uadventista wa Laodikia ulirejea katika mbinu za kimaandiko zinazotumiwa na Uprotestanti ulioasi na Ukatoliki, ili kuunga mkono kukataa kwao utambulisho wa Miller wa “mara saba” za Mambo ya Walawi ishirini na sita. Uasi huo kwa Danieli na wale watatu wenye heshima uliwakilishwa na mfalme Hezekia.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Mfalme Hezekia akamsihi Bwana asife, na sala yake ikajibiwa Bwana alipompa miaka mingine 15. Kwa kufanya hivyo, kisha akamzaa Manase, mmoja wa wafalme waovu sana wa Yuda, lakini pia mfalme anayeashiria mwanzo wa mfululizo wa hatua saba wa kuiteka na kuiweka Yuda utumwani. Mnamo 1856, Shahidi wa Kweli alikuja kubisha hodi kwenye mlango wa Uadventista wa Laodikia, lakini wakachagua kuishi na si kufa kwa nafsi. Kufikia 1863, walikuwa wamejenga upya ‘Yeriko’ na kuanzisha uasi uliozidi kuongezeka ambao hatimaye uliwazuia kutambua Septemba 11, 2001 kama mwanzo wa safari yao ya hatua tatu kuelekea utumwa wa Babeli ya kiroho unaoishia kwenye sheria ya Jumapili.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Kwa mfalme Hezekia, 1863 ulifika wakati sala yake ya kuendelea kuishi ilipojibiwa. Bwana alitoa ishara kwamba sala yake ilikuwa imekubaliwa. Mungu akathibitisha sala hiyo kwa kulihamisha jua, na Wababeli wakaona tendo la Mungu mbinguni, ingawa hawakujua maana yake. Kisha Wababeli wakaja Yerusalemu ili kujua kuhusu Mungu aliyekuwa na uwezo wa kudhibiti jua. Badala ya kumtukuza Mungu wa mbinguni, mfalme Hezekia, badala ya kujikana nafsi, alichagua kutukuza hekalu lake na mji wake badala ya Mungu aliyekuwa amechagua kuliweka Jina lake katika hekalu hilo na mji huo.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Uasi huo ulileta unabii kwamba watoto wa uzao wake wangefanywa watumwa na matowashi huko Babeli. Watoto hao walikuwa Danieli, Hanania, Mishaeli na Azaria, nao wanawakilisha kizazi cha mwisho kiroho cha wale Waadventista Wasabato wanaotambua Septemba 11, 2001 kuwa wakati wa mgeuko katika historia ya mataifa ya ulimwengu na ya kanisa, wakati ambapo nuru inatolewa ili kuwajaribu na kuwatia muhuri wale laki moja na arobaini na nne elfu.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Siku zile Hezekia akaumwa hata kufa. Naye nabii Isaya mwana wa Amozi akamjia, akamwambia, Hivi ndivyo asemavyo Bwana, Agiza nyumba yako; kwa maana utakufa, wala hutaishi. Ndipo akaugeuza uso wake ukutani, akamwomba Bwana, akisema, Nakusihi, Ee Bwana, kumbuka sasa jinsi nilivyotembea mbele zako katika kweli na kwa moyo mkamilifu, nami nimetenda lililo jema machoni pako. Naye Hezekia akalia sana. Ikawa, kabla Isaya hajatoka katika ua wa kati, neno la Bwana likamjia, kusema, Rudi, ukamwambie Hezekia, mkuu wa watu wangu, Hivi ndivyo asemavyo Bwana, Mungu wa Daudi baba yako, Nimeisikia sala yako, nimeziona machozi yako; tazama, nitakuponya; siku ya tatu utapanda kwenda katika nyumba ya Bwana. Nami nitaongeza siku zako miaka kumi na mitano; nami nitakuokoa wewe na mji huu na mkono wa mfalme wa Ashuru; nami nitalilinda mji huu kwa ajili yangu mwenyewe, na kwa ajili ya Daudi mtumishi wangu. Isaya akasema, Twaeni mkate wa tini. Wakauchukua, wakaweka juu ya jipu, naye akapona. Hezekia akamwambia Isaya, Ishara gani itakayokuwa ya kwamba Bwana ataniponya, nami nitapanda kwenda katika nyumba ya Bwana siku ya tatu? Isaya akasema, Hii ndiyo ishara utakayopata kwa Bwana, ya kwamba Bwana atafanya neno alilolinena; Je, kivuli kisonge mbele madaraja kumi, au kirejee nyuma madaraja kumi? Hezekia akajibu, Ni jambo jepesi kwa kivuli kushuka madaraja kumi; sivyo, bali na kirejee nyuma madaraja kumi. Basi Isaya nabii akamlilia Bwana; naye akarudisha kivuli nyuma madaraja kumi, yaliyokuwa yameshuka katika saa ya Ahazi. Wakati huo Berodachbaladan, mwana wa Baladan, mfalme wa Babeli, alituma barua na zawadi kwa Hezekia; kwa maana alikuwa amesikia kwamba Hezekia alikuwa mgonjwa. Naye Hezekia akawasikiliza, akawaonyesha nyumba yake yote ya vitu vya thamani, fedha, na dhahabu, na manukato, na mafuta ya thamani ya kupaka, na nyumba yote ya silaha zake, na vyote vilivyopatikana katika hazina zake; hakukuwa na kitu katika nyumba yake, wala katika ufalme wake wote, ambacho Hezekia hakikuwaonyesha. Ndipo Isaya nabii akaja kwa mfalme Hezekia, akamwambia, Watu hawa wamesema nini? Nao wametoka wapi kuja kwako? Hezekia akasema, Wametoka nchi iliyo mbali, yaani, kutoka Babeli. Akasema, Wameona nini katika nyumba yako? Hezekia akajibu, Vitu vyote vilivyomo nyumbani mwangu wameviona; hakuna kitu miongoni mwa hazina zangu nisichowaoonyesha. Isaya akamwambia Hezekia, Sikiza neno la Bwana. Tazama, siku zinakuja, ya kwamba vyote vilivyomo nyumbani mwako, na vile ambavyo baba zako wameviweka akiba hata siku hii, vitachukuliwa kwenda Babeli; hakuna litakalosalia, asema Bwana. Na baadhi ya wana wako watakaotoka ndani yako, utakaowazaa, watachukuliwa; nao watakuwa matowashi katika jumba la mfalme wa Babeli. Ndipo Hezekia akamwambia Isaya, Jema ni neno la Bwana ulilolinena. Tena akasema, Je, si jema, ikiwa amani na kweli zitakuwa katika siku zangu? Na mambo yaliyosalia ya Hezekia, na uweza wake wote, na jinsi alivyofanya bwawa, na mfereji, akaleta maji ndani ya mji, je, hayakuandikwa katika kitabu cha tarehe za wafalme wa Yuda? Hezekia akalala pamoja na baba zake; Manase mwanawe akatawala mahali pake. 2 Wafalme 20:1-21.
The next verse says:
Aya inayofuata inasema:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manase alikuwa na miaka kumi na miwili alipoanza kutawala, naye akatawala miaka hamsini na mitano huko Yerusalemu. Na jina la mama yake lilikuwa Hefziba. 2 Wafalme 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Matokeo yangekuwa yapi kama mfalme Hezekia angekubali mapenzi ya Bwana, akaweka nyumba yake sawa na akafa tu? Aliongezewa miaka kumi na mitano, na baada ya miaka mitatu Manase mwovu alizaliwa. Ni nini kingetokea mwaka 1856, kama Uadventista ungekubali mpito kutoka Filadelfia hadi Laodikia na ungeweka mambo yake sawa, na kuziacha kweli za msingi za William Miller zikiwa salama bila kubadilishwa? Nadhani hatutajua kamwe jibu la swali hilo, lakini tunachojua ni kwamba "Danieli alikusudia moyoni mwake ya kwamba hatajitia unajisi kwa sehemu ya chakula cha mfalme, wala kwa divai aliyokunywa."
We will continue Daniel chapter one in the next article.
Tutaendelea na sura ya kwanza ya Danieli katika makala inayofuata.