According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Kulingana na uvuvio, inapokuja kwa uvuvio, “kila ukweli una umuhimu wake,” na “kila kanuni ina umuhimu wake.”
“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 kuzielewa ili wafae ama kwa maisha haya au kwa maisha yajayo. Nazo kanuni hizi zaweza kueleweka na wote. Hakuna mtu mwenye roho ya kuthamini mafundisho yake awezaye kusoma hata kifungu kimoja tu kutoka katika Biblia bila kupata ndani yake wazo fulani lenye msaada. Lakini mafundisho ya Biblia yaliyo ya thamani zaidi hayapatikani kwa kujifunza kwa nadra-nadra au kusiko na mfuatano. Mfumo wake mkuu wa ukweli haujawekwa wazi kwa namna ya kuweza kutambuliwa na msomaji wa haraka au asiyejali. Hazina zake nyingi zimo mbali chini ya uso wa mambo, nazo zaweza kupatikana tu kwa uchunguzi wa bidii na juhudi endelevu. Kweli zinazounda ule ujumla mkuu zapaswa kutafutwa 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.
“Yakichunguzwa hivyo na kukusanywa pamoja, itaonekana kwamba zimeunganishwa kikamilifu, kila moja ikilingana kwa ukamilifu na nyingine. Kila Injili ni nyongeza kwa nyingine, kila unabii ni ufafanuzi wa mwingine, kila kweli ni ukuzaji wa kweli nyingine. Vielelezo vya mfumo wa Kiyahudi vinawekwa wazi na injili. Kila kanuni katika neno la Mungu ina mahali pake, kila jambo lina umuhimu wake. Nao muundo wake mkamilifu, katika kusudi na utekelezaji, hushuhudia kuhusu Mwandishi wake. Muundo wa namna hiyo hakuna akili nyingine isipokuwa ile ya Yule Asiye na Kikomo ingeweza kuutunga au kuuumba.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Ukweli wa mambo ni kwamba usemi wa Kiebrania “ereb boqer” unapatikana mara nane katika Biblia. Daima hutafsiriwa kuwa “jioni na asubuhi,” isipokuwa katika Danieli 8:14 ambapo umetafsiriwa kuwa “siku.” Kulingana na uvuvio, aya ya kumi na nne ndiyo “msingi na nguzo kuu ya imani ya Waadventista.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Maandiko ambayo kuliko yote mengine yalikuwa yamekuwa msingi na nguzo kuu ya imani ya Ujio yalikuwa tangazo hili, ‘Hata nyakati za jioni na asubuhi elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa.’ [Danieli 8:14.]” Pambano Kuu, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Kwa hiyo, ukweli ni kwamba “siku” katika aya hiyo ni mara ya nane ambapo usemi huo wa Kiebrania wa mara saba umetumika. Na tukio la kibiblia la uongozi wa kinabii wa Mungu juu ya watafsiri wa toleo la King James kwa kusudi liliunganisha fumbo la kibiblia la huyo wa nane akiwa wa wale saba katika aya ile inayowakilisha mojawapo ya maono mawili katika sura ya nane. Neno moja lililotafsiriwa kuwa “maono” katika sura ya nane ni neno la Kiebrania “chazon,” na lile jingine ni “mareh.” “Mareh” humaanisha mwonekano, na maono ya “mareh” ni maono ya kuonekana kwa Kristo katika Neno la Mungu la kinabii. Maono ya “mareh” ya Danieli 8:14 yanatambulisha kwamba Kristo alikuwa apaswe kuonekana na kuja ghafula katika hekalu Lake tarehe 22 Oktoba, 1844. Kweli hizi zote ni hakika, nazo zina uhusiano wake na aya ile iliyo nguzo kuu, na nguzo kuu si fundisho wala unabii uliotimizwa tarehe 22 Oktoba, 1844; ukweli ni kwamba aya hiyo ni Kristo, nguzo kuu.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Nilipokuwa katika hali hii ya kuvunjika moyo, niliota ndoto iliyouacha uvutio wa kina katika akili yangu. Niliota nikaona hekalu, ambako watu wengi walikuwa wakimiminika. Ni wale tu waliokimbilia kupata kimbilio katika hekalu hilo ambao wangeokolewa wakati muda ungefungwa; wote waliobaki nje wangepotea milele. Makutano waliokuwa nje, wakiendelea katika njia zao mbalimbali, waliwadhihaki na kuwakejeli wale waliokuwa wakiingia hekaluni, na kuwaambia kwamba mpango huu wa usalama ulikuwa udanganyifu wa hila, na kwamba kwa kweli hapakuwa na hatari yo yote ya kuepukwa. Hata waliwashika baadhi yao ili kuwazuia wasiingie upesi ndani ya kuta zake.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Nikiwa na hofu ya kudhihakiwa, niliona kuwa ni afadhali kungojea mpaka umati utawanyike, au mpaka niweze kuingia bila wao kunitambua. Lakini idadi iliongezeka badala ya kupungua, na kwa kuogopa nisichelewe mno, niliondoka nyumbani kwangu kwa haraka na kujisukuma kupitia katika umati. Katika fadhaa yangu ya kuifikia hekalu, sikuutambua wala kuujali umati wa watu uliokuwa umenizingira.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Nilipoingia ndani ya jengo hilo, niliona ya kwamba hekalu lile kubwa sana lilikuwa limetegemezwa na nguzo moja kubwa mno, na kwake alikuwa amefungwa mwana-kondoo aliyekuwa ameraruliwa vibaya na kuvuja damu. Sisi tuliokuwapo tulionekana kujua ya kwamba mwana-kondoo huyu alikuwa ameraruliwa na kuchubuliwa kwa ajili yetu. Wote walioingia hekaluni iliwapasa kuja mbele yake na kuziungama dhambi zao. Mbele kidogo ya mwana-kondoo kulikuwa na viti vilivyoinuliwa, ambavyo juu yake walikuwa wameketi kundi la watu waliokuwa wenye furaha sana. Nuru ya mbinguni ilionekana kung’aa juu ya nyuso zao, nao walimsifu Mungu na kuimba nyimbo za shukrani za furaha zilizofanana na muziki wa malaika. Hawa ndio wale waliokuwa wamekuja mbele ya mwana-kondoo, wakaungama dhambi zao, wakapokea msamaha, na sasa walikuwa wakingojea kwa matarajio ya furaha tukio fulani la furaha.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Hata baada ya kuwa nimeingia katika jengo hilo, hofu ilinijia, na hisia ya aibu kwamba nilipaswa kujinyenyekeza mbele ya watu hawa; lakini nilionekana kulazimishwa kusonga mbele, nami nilikuwa nikijipenyeza polepole kuuzunguka ule nguzo ili nimkabili mwana-kondoo, wakati tarumbeta iliposikika, hekalu likatikisika, vifijo vya ushindi vikainuka kutoka kwa watakatifu waliokusanyika, mwangaza wa kutisha ukalijaza jengo, kisha kila kitu kikawa giza kuu. Wale watu wenye furaha wote walikuwa wametoweka pamoja na ule mwangaza, nami nikaachwa peke yangu katika hofu ya kimya ya usiku.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Niliamka katika maumivu makali ya nafsi, na kwa shida sana ningeweza kujisadikisha kwamba nilikuwa nimeota tu. Ilionekana kwangu kwamba hatima yangu ilikuwa imekwisha kuamuliwa; kwamba Roho wa Bwana alikuwa ameniacha, asije akarudi tena.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Sasa tunajaribiwa ili kubainika kama tutaingia hekaluni na baadaye kuziungama dhambi zetu na kupata baraka ya kuhesabiwa haki Kwake. Mwito huu wa mwisho wa kuingia hekaluni umezungukwa na vikwazo ili kuzuia kuingia kwetu binafsi, lakini tukisita sasa, “tutaachwa peke yetu katika hofu ya kimya ya usiku.” Lakini hili si wazo langu pekee.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Msisitizo wa makusudi uliwekwa juu ya aya hii ya muhimu sana kwa kujumuisha utofauti wa neno “siku,” ambalo hubeba pamoja nalo fumbo la kinabii kwamba wa nane ni wa wale saba, ambalo ni mojawapo ya magurudumu katika wakati wa kutiwa muhuri wa wale mia moja na arobaini na nne elfu. Katika kipindi cha kutiwa muhuri, pembe ya Kiprotestanti na pembe ya Kirepublican ya ufalme wa sita wa unabii wa Biblia vyote viwili vitatimiza fumbo kwamba wa nane ni wa wale saba. Kati ya marais wanane tangu wakati wa mwisho mwaka 1989, Trump akawa mfalme wa sita wa ufalme wa sita, na baada ya kushinda muhula wake wa pili, akawa yule wa nane aliye wa wale saba. Katika tendo la Marekani kurudia Amri ya Milan mwaka 313, vuguvugu la Laodikia la wale mia moja na arobaini na nne elfu litakuwa vuguvugu la Filadelfia la wale mia moja na arobaini na nne elfu. Wakati wa kutiwa muhuri unahitimishwa katika sheria ya Jumapili ambapo jeraha la mauti la upapa linaponywa, na hivyo hulitimiza fumbo la Ufunuo kumi na saba kama yule wa nane aliye wa wale saba. Ukweli mmoja, uliowakilishwa katika kifungu kimoja cha Kiebrania, kama neno moja la Kiingereza; huileta aya inayoitambulisha kufunguliwa kwa hukumu ndani ya aya inayoitambulisha kufungwa kwa hukumu katika wakati wa kutiwa muhuri wa wale mia moja na arobaini na nne elfu.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Kila ukweli una nafasi yake, na kuna usemi mmoja tu ambapo uundaji wa kihesabu wa “idadi” mara “idadi” unapatikana katika Agano Jipya, na miwili tu katika Agano la Kale. Alfa ya “uundaji wa kihesabu” iko katika Mwanzo.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Kama Kaini atalipizwa kisasi mara saba, hakika Lameki atalipizwa kisasi mara sabini na saba. Mwanzo 4:24.
The omega ‘numerical construction’ is in Matthew.
“Muundo wa kihesabu” wa omega uko katika Mathayo.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Ndipo Petro akamwendea, akasema, Bwana, ndugu yangu ataninikosea mara ngapi, nami nimsamehe? Hata mara saba? Yesu akamwambia, Sikuambii, Hata mara saba; bali, Hata sabini mara saba. Mathayo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Vifungu hivi vinawakilisha mara ya kwanza na ya mwisho katika Biblia ambapo namba hutambuliwa kuwa inapaswa kuzidishwa kwa namba nyingine. Kuna namba nyingi, lakini alfa ya Mwanzo na omega ya Mathayo zina uundaji wa namba unaofanana kabisa, nazo hutumia namba zilezile mbili za ‘saba’ na ‘sabini.’
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Kati ya alfa na omega; mahali pa katikati, na pa pekee penginepo ambapo muundo huu wa kihesabu upo, ni katika Mambo ya Walawi ishirini na tano. Hapo zile namba mbili si “saba” na “sabini,” bali “mara saba ya miaka saba.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Nawe utajihesabia sabato saba za miaka, mara saba ya miaka saba; na muda wa hizo sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Mambo ya Walawi 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Ujenzi wa nambari wa katikati kwa mara nyingine tena unatumia namba ‘saba,’ lakini si namba ‘sabini.’ Kifungu ambamo umewekwa kina baraka kwa utii, na pia laana kwa kutotii. Baraka za kuachiliwa kwa watumwa na kurejeshwa kwa nchi zinawekwa kinyume na laana ya mara saba, ambayo imetajwa mara nne katika sura ya ishirini na sita ya Mambo ya Walawi. Baraka hiyo ilijumuisha riziki ya Bwana katika miaka ambayo nchi ilipumzika, na baraka ya maradufu katika mwaka wa Yubile, nayo laana ya sura ya ishirini na sita ndiyo iliyo sambamba nayo katika onyo la agano la sura hizo mbili.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Muundo wa nambari wa kati unaonekana katika Mambo ya Walawi 25:8 (“mara saba ya miaka saba”). Huo unaunganishwa mara moja na hukumu ya “mara saba” ya aina ya sehemu nne ya Mambo ya Walawi 26. Kwa hiyo, muundo huo wa nambari wa kati unawakilisha baraka na laana pia, ukifanyiza ushuhuda ulio maradufu katika kitabu cha Mambo ya Walawi. Muundo wa nambari wa baraka au laana ya Yubile umewekwa kati ya hukumu ya Lameki, na utambulisho wa Yesu wa kikomo cha muda wa rehema. Haya yote matatu pamoja yanatambulisha kikomo cha muda wa rehema, ambacho kikimalizika kitaidhihirisha tabaka moja lililobarikiwa na tabaka moja lililolaaniwa. Alfa na omega, vinavyowakilisha ujumbe wa malaika wa kwanza na wa tatu, vinatambulisha mia nne na tisini, kuwa ni ishara ya muda wa rehema. Hili linapounganishwa na laana au baraka ya Yubile, ukweli huu unakuwa wa muhimu tunapokaribia uchunguzi wa Ezekieli sura ya kwanza aya ya kwanza, unaomweka Ezekieli katika mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Mzunguko huo wa Yubile ulifikia mwisho wake tarehe 22 Oktoba, 573 KK na uliwakilisha kwa mfano si tu tarehe 22 Oktoba, 1844, bali pia sheria ya Jumapili iliyo karibu kuja. Sasa tuko katika mwaka 2026 ambao ni mwaka wa arobaini na saba wa mzunguko wa sabini wa Yubile. Mzunguko huu wa Yubile umeonyeshwa kwa mfano na mzunguko wa Yubile wa “kumi na saba” ambapo Ezekieli alisimama katika mwaka wa thelathini. Alikuwa amesimama hekaluni, akiwawakilisha wale mia moja arobaini na nne elfu ambao kwa imani wameingia Patakatifu pa Patakatifu mwishoni mwa hukumu, kama walivyofanya waaminifu baada ya tarehe 22 Oktoba, 1844. Kukosa “ukweli” wa mahali alipo Ezekieli katika historia ya kinabii katika sura ya kwanza na aya ya kwanza, ni kupoteza “mwelekeo” wako.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Baada ya kuuona utukufu wa Bwana uliotolewa kando ya mto Kebari, Ezekieli alinyenyekezwa hata mavumbini, kama walivyokuwa Danieli, Isaya, na Yohana. Kisha mifano hiyo yote minne hutoa vipengele vya kutiwa mafuta kwa ajili ya wale watakaotoa ujumbe kwa kanisa ambalo halitaona wala kusikia.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Kuna tarehe sita katika kitabu cha Ezekieli zinazohusu Yerusalemu. Hapo awali tumeshughulikia tarehe ya kwanza na ya mwisho zinazopatikana katika sura ya kwanza, aya ya kwanza na ya pili, kisha katika sura ya arobaini, aya ya kwanza. Nimeshughulikia tarehe ya pili inayopatikana katika sura ya nane na aya ya kwanza, lakini ni katika uwakilisho wake wa kiishara tu, wala si kwa kuiweka katika uhusiano na kuzingirwa na kuharibiwa kwa Yerusalemu, na kitabu chote kinazunguka mhimili huo. Yerusalemu uliharibiwa mwishoni mwa mwaka 586/585 KK. Naye katika Ezekieli 33:21 mkimbizi anawasili akiwa na habari za kuanguka kwa Yerusalemu.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ikawa katika mwaka wa kumi na mbili wa kutekwa kwetu, katika mwezi wa kumi, siku ya tano ya mwezi huo, akaja kwangu mtu mmoja aliyekuwa ameokoka kutoka Yerusalemu, akisema, Mji umepigwa. Basi mkono wa Bwana ulikuwa juu yangu jioni, kabla hajaja huyo aliyekuwa ameokoka; naye alikuwa amenifungua kinywa changu, hata aliponijia asubuhi; kinywa changu kikafunguliwa, nami sikuwa tena bubu. Ezekieli 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Katika mwaka wa kumi na mbili mji ulipigwa, na ndipo Ezekieli akawa huru kunena kwa hiari yake mwenyewe. Maono ya Ezekieli sura ya nane yalikuwa katika mwaka wa sita; hivyo, yapata miaka sita kabla ya mji kupigwa.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda walikuwa wameketi mbele yangu, ndipo mkono wa Bwana MUNGU ukanijilia hapo. Ezekieli 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Mwaka uliofuata, uliokuwa mwaka wa saba, wazee walimtafuta Ezekieli ili kumwuliza Bwana.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Ikawa katika mwaka wa saba, mwezi wa tano, siku ya kumi ya mwezi huo, baadhi ya wazee wa Israeli walikuja kumwuliza Bwana, wakaketi mbele yangu. Ezekieli 20:1.
Then in the ninth year, the year and a half year siege began.
Ndipo katika mwaka wa tisa, mazingiwa ya mwaka mmoja na nusu yakaanza.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Tena, katika mwaka wa tisa, mwezi wa kumi, siku ya kumi ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, jiandikie jina la siku hii, yaani, ya siku hii hii; mfalme wa Babeli amejiweka juu dhidi ya Yerusalemu siku hii hii. Ezekieli 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Kila mojawapo ya tarehe hizi inawakilisha alama maalum za nyakati za siku za mwisho, kwa maana Paulo asema kwamba Israeli wa kale ni mfano kwa wale wanaoishi katika mwisho wa dunia.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Basi mambo hayo yote yaliwapata wao kuwa mifano; nayo yaliandikwa kwa ajili ya kutuonya sisi, ambao mwisho wa dunia umetufikia. Kwa hiyo yeye adhaniye kwamba amesimama na aangalie asije akaanguka. 1 Wakorintho 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Tarehe zote sita zinazohusu Yerusalemu hutokea kati ya tarehe ya kwanza katika sura ya kwanza mstari wa kwanza na tarehe ya mwisho inayopatikana katika sura ya arobaini, mstari wa kwanza. Tarehe hizo mbili huashiria mwaka wa tano wa sura ya kwanza, ambao ulikuwa 592 KK, na mwaka wa ishirini na tano wa sura ya arobaini, ambao ulikuwa 573 KK. Katika ngazi ya mstari juu ya mstari, Ezekieli ana mstari kwa ajili ya Misri, unaojumuisha rejea ya Tiro, na mstari kwa ajili ya Yerusalemu. Mstari wa Misri una alama saba za moja kwa moja, (Tiro ikijumuishwa) na Yerusalemu una sita. Pamoja na mistari hii miwili ipo mstari wa Yosia na mzunguko wa kumi na saba wa Yubilei. Hata hivyo, mstari unaowasilishwa bila tarehe ya moja kwa moja unapatikana katika sura ya nne, na mstari wa sura ya nne una magurudumu kadhaa ambayo Ezekieli aliona alipotazama ndani ya Patakatifu pa Patakatifu. Pia umebeba kweli kadhaa za kiishara.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Namba mia nne na thelathini inawakilisha agano la milele, na katika sura ya nne Ezekieli anatumika na Bwana kama mfano hai, mfano unaojumuisha namba mia nne na thelathini.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nawe, mwana wa binadamu, jitwalie tofali, ukaliweke mbele yako, na uchore juu yake mji, yaani, Yerusalemu; ukaushambulie kwa mazingiwa, ukajenge ngome juu yake, na ukautupie tuta; tena ukaweke kambi juu yake, na kuweka mabaramu kuuzunguka pande zote. Tena jitwalie bamba la chuma, ukaliweke kuwa ukuta wa chuma kati yako na huo mji; nawe uuelekeze uso wako juu yake, nao utazingirwa, nawe utauzingira. Hii itakuwa ishara kwa nyumba ya Israeli. Tena ulale juu ya ubavu wako wa kushoto, nawe uutwike uovu wa nyumba ya Israeli juu yake; sawasawa na hesabu ya siku utakazolala juu yake, ndivyo utakavyouchukua uovu wao. Kwa maana nimekuwekea miaka ya uovu wao, sawasawa na hesabu ya siku, siku mia tatu na tisini; ndivyo utakavyouchukua uovu wa nyumba ya Israeli. Na utakapozitimiza hizo, ulale tena juu ya ubavu wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuwekea kila siku kuwa mwaka mmoja. Basi uuelekeze uso wako juu ya mazingiwa ya Yerusalemu, na mkono wako utafunuliwa, nawe utatabiri juu yake. Na tazama, nitakuwekea vifungo, nawe hutageuka kutoka ubavu huu kwenda ubavu mwingine, hata utakapozitimiza siku za mazingiwa yako. Ezekieli 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Kuzingirwa kwa Yerusalemu, kama kunavyoonyeshwa na Ezekieli, ni “ishara,” kama vile kuzingirwa kwa Yerusalemu kulikofanywa na Cestius katika mwaka wa 66. Akitoa maelezo juu ya Yesu kutambulisha kuangamizwa kwa Yerusalemu, Sister White anatufahamisha kwamba utimizo wa “moja kwa moja” wa kuangamizwa kwa Yerusalemu uko katika siku za mwisho. Ishara ya maangamizo juu ya mashahidi wawili wanaowakilishwa na Nebukadneza na Cestius hutambulisha kwamba ishara ya kuzingirwa ndiyo ishara ya sheria ya Jumapili inayokaribia.
A Day for a Year
Siku kwa Mwaka mmoja
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Ndani ya kifungu tunachokizingatia tunaona pia rejeo la kibiblia la omega kwa kanuni kuu ya kwanza ya utafsiri wa unabii ya William Miller katika mwendo wa msingi wa ujumbe wa malaika wa kwanza na wa pili. Alfa ya kanuni ya siku kwa mwaka pia ilikuwa ishara ya omega, kwa maana alfa ya kanuni ya siku kwa mwaka iliwekwa wazi katika kitabu cha Hesabu kama jaribu la kumi na la mwisho, ambalo Israeli walilishinda vibaya, na hivyo wakajiletea kifo jangwani katika kipindi cha miaka arobaini ya kutangatanga jangwani.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Na watoto wenu watatangatanga nyikani miaka arobaini, nao watachukua uzinzi wenu, hata mizoga yenu itakapoteketea nyikani. Kwa kadiri ya hesabu ya siku zile mlizoichunguza nchi, yaani siku arobaini, kila siku kwa mwaka mmoja, mtachukua maovu yenu, yaani miaka arobaini, nanyi mtajua kuvunjwa kwa ahadi yangu. Mimi, Bwana, nimenena; hakika nitawatenda hivi kusanyiko hili lote ovu, waliokusanyika pamoja juu yangu; katika jangwa hili wataangamizwa, na huko watakufa. Hesabu 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Athari za kinabii kwamba kanuni ya siku kuwa sawa na mwaka imetambulishwa katika uasi wa mwisho wa mchakato wa majaribu wa hatua kumi unaoanza katika kuvuka Bahari ya Shamu, na kwamba kanuni iyo hiyo inatangazwa tena Yerusalemu linapokuwa karibu kuzingirwa na kuharibiwa, lazima zieleweke na kutumiwa katika kifungu tunachokizingatia, kama ilivyo pia maana ya “mazingiro” kuwa ndiyo “ishara.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Mlolongo wa historia unaokusanywa pamoja wakati “mazingira” ya Yerusalemu yanapotumiwa kama ishara lazima utambuliwe, kwa kuwa unakuwa, kwa namna fulani, “mhimili,” na kwa lugha ya mfano, ishara ya mazingira hayo ina vipini vingi vilivyounganishwa nayo. Ishara ya mazingira hayo huenda ndiyo kifungu kilicho cha umuhimu mkubwa zaidi katika Ezekieli, nayo ishara hiyo humwezesha Simba wa kabila la Yuda kuleta ukamilifu kutoka katika kile ambacho mwanzoni kilionekana kwa Ezekieli kuwa machafuko. “Ishara” ya mazingira hayo, kanuni ya mwaka kwa siku, na mistari ya kinabii inayokusanywa pamoja na mazingira hayo, lazima izingatiwe katika muktadha kwamba mia nne na thelathini huwakilisha agano la milele.
The Covenant
Agano
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Akamwambia Abramu, Jua hakika ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikisha; nao watawaonea muda wa miaka mia nne. Mwanzo 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Bwana aliingia katika agano na Ibrahimu kwa mchakato wa hatua tatu, na hatua ya kwanza ya hatua hizo tatu ilijumuisha unabii kwamba wazawa wa Ibrahimu wangekuwa mateka katika Misri kwa miaka mia nne. Katika hatua ya pili Ibrahimu alipewa ibada ya tohara, na hatua ya tatu ilikuwa sadaka ya Isaka juu ya Mlima Moria. Miaka mia nne ilitambuliwa katika alfa ya hatua tatu ambazo Bwana alichukua katika kuwainua na kuingia katika agano na watu wateule. Watu hao wateule wa agano walitalikishwa na Mungu katika kupigwa mawe kwa Stefano katika mwaka wa 34, na baadaye Paulo, mtume mteule kwa Mataifa, alitambua miaka hiyo mia nne kuwa—miaka mia nne na thelathini.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Na hili nasema, ya kwamba agano, lililothibitishwa zamani na Mungu katika Kristo, sheria, iliyokuja baada ya miaka mia nne na thelathini, haiwezi kulitangua, hata kuifanya ahadi isiwe na nguvu. Mwanzo 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Namba inayowakilisha agano ni mia nne na thelathini, lakini mashahidi wawili wa Abramu na Sauli, ambao wote wawili majina yao yalibadilishwa kuwa Ibrahimu na Paulo mtawalia, hutambulisha vipindi viwili tofauti vinavyounda jumla kamili ya namba mia nne na thelathini. Mungu anapobadilisha jina la nafsi, hiyo ni ishara ya uhusiano wa agano kati ya nafsi hiyo na Mungu. Kwa hiyo miaka mia nne na thelathini ni jumla inayopatikana kwa kujumlisha namba mbili tofauti, kama ilivyo kwa mia nne ya Ibrahimu na nyongeza ya thelathini ya Paulo. Ezekieli alilala upande wake wa kushoto kwa siku mia tatu na tisini, kisha upande wake wa kulia kwa siku arobaini; akitambulisha namba mbili ambazo jumla yake ni mia nne na thelathini.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Katika Mwanzo sura ya kumi na moja, agano la mauti lililoletwa mara tu baada ya gharika kwa njia ya uasi wa Nimrodi linaonyesha tofauti kati ya maagano mawili. Vipengele vya mnara wa Babeli vinashuhudia kuhusu watu wa agano la kishetani la “jiokoe mwenyewe” waliopaswa kuhukumiwa na kutawanywa. Katika sura hiyo hiyo, ukoo wa Waebrania unatambulishwa kwa kuzaliwa kwa Eberi, hali inayoweka alama ya mwanzo wa watu wateule watakaowakilisha agano la uzima, kinyume na agano la mauti la Nimrodi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Eberi akaishi miaka thelathini na minne, akamzaa Pelegi. Eberi akaishi baada ya kumzaa Pelegi miaka mia nne na thelathini, akazaa wana na binti. Pelegi akaishi miaka thelathini, akamzaa Reu. Mwanzo 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Katika sura ya kumi ya Mwanzo, Eberi na Pelegi wanatajwa kwa mara ya kwanza.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Na Eberi walizaliwa wana wawili: jina la mmoja aliitwa Pelegi; kwa maana katika siku zake nchi iligawanywa; na jina la ndugu yake aliitwa Yoktani. Mwanzo 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Pelegi humaanisha mgawanyiko au kugawanyika, na katika siku za Pelegi mgawanyiko wa tabaka mbili za watu wa agano unaonyeshwa na historia ya mnara wa Babeli na uasi wa Nimrodi. Eberi aliishi miaka mia nne na sitini na minne, lakini baada ya Pelegi (mgawanyiko) kuzaliwa aliishi miaka mia nne na thelathini. Kila ukweli una umuhimu wake, na mia nne na thelathini ndiyo hesabu ambayo Paulo anahusisha na unabii wa agano la Ibrahimu. Ingawa hesabu ya mia nne na thelathini inatambulishwa na maisha ya Eberi baada ya kuzaliwa kwa Pelegi, miaka thelathini na minne ya kwanza ya maisha yake imeelezwa kuwa “miaka minne na thelathini,” ambayo bila shaka ni miaka thelathini na minne, lakini kwa usemi sahili wa hiyo miaka thelathini na minne husomeka “nne” na “thelathini” (430). Kisha ikaja mia nne na thelathini, halafu usemi wa kwanza wa maisha ya Pelegi ni “thelathini.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eberi ndilo shina la jina Mwebrania, na hapa ndipo kutajwa kwa kwanza kwa Waebrania, ambao walipaswa kuwa watu wateule wa agano. Eberi humaanisha kuvuka, hivyo akiwakilisha kwa mfano watu wa agano wanaovuka kutoka katika dunia hii kwenda katika dunia mpya, kama watoto wa Ibrahimu walivyofanya walipovuka Bahari ya Shamu kwenda katika Nchi ya Ahadi. Kutangatanga kwa miaka arobaini jangwani kulizuia kuvuka huko, lakini mwishoni mwa ile miaka arobaini walivuka Yordani kwenda katika Nchi ya Ahadi, hivyo wakifananisha kuvuka kwa mwisho kwa watu wa Mungu. Pelegi anawakilisha historia ya wakati ambapo mgawanyiko wa wanadamu kuwa watu wawili wa agano ulitokea kwanza kwenye mnara wa Nimrodi. Ishara ya agano la mauti la Nimrodi ni machafuko, na ishara ya agano la uzima la Kiebrania ni miaka mia nne na thelathini ya maisha ya Eberi kabla ya mgawanyiko unaowakilishwa na Pelegi. Jina Pelegi pia hubainisha kweli ya kiishara ya kihesabu, kwa maana miaka mia nne na thelathini ya Eberi imegawanywa katika hesabu mbili, na Pelegi anawakilisha utofautisho wa ile mia nne na hesabu thelathini.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Mia nne na thelathini ina sehemu mbili. Miaka mia nne ya agano la Ibrahimu pamoja na ile miaka thelathini ya ziada iliyotiwa alama na Paulo. Kuongezeka kwa maarifa kunakozalisha uamsho wa mwisho wa watu wa Mungu kunawakilishwa katika Danieli sura ya kumi na mbili, ambamo ishara yenye sehemu mbili ya agano la milele inatambulishwa kwa namna ya pekee, nayo imewekwa wazi katika aya 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Akamwambia, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Na tangu wakati ambapo sadaka ya daima itaondolewa, na chukizo liharibulo litakaposimamishwa, zitakuwako siku elfu moja mia mbili na tisini. Danieli 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Kufunguliwa kwa mwisho kunakozalisha mchakato wa kupimwa wa hatua tatu kama unavyowakilishwa katika aya ya kumi kwa maneno “kutakaswa, na kufanywa weupe, na kujaribiwa,” kunahusishwa na ile miaka elfu moja mia mbili na tisini. Uelewa wa waanzilishi kuhusu aya hiyo ni kwamba kuondolewa kwa upinzani wa upagani mwaka 508, kulianza mchakato wa miaka thelathini ulioongoza kwenye kusimamishwa kwa upapa kama ufalme wa tano wa unabii wa Biblia mwaka 538, ambaye ndipo alitawala kama ufalme wa tano wa unabii wa Biblia hadi ile miaka elfu moja mia mbili na sitini ilipokoma mwaka 1798. Miaka hiyo thelathini tangu 508 hadi 538 pia inawakilishwa na Paulo kama “kuanguka kwanza,” katika 2 Wathesalonike.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Katika 2 Wathesalonike mada inayozungumziwa ni uhusiano kati ya Rumi ya kipagani na Rumi ya kipapa, ambazo ni falme ya nne na ya tano ya unabii, mtawalia. Ni katika sura hii ya Wathesalonike ndipo William Miller alipogundua kwamba “ya daima” katika kitabu cha Danieli iliwakilisha Rumi ya kipagani, na Miller akazidi kugundua kwamba “ya daima” katika Danieli siku zote iliwasilishwa kwa uhusiano na chukizo au uasi wa uharibifu. Chukizo na uasi wa uharibifu katika kitabu cha Danieli vinawakilisha kile ambacho Yohana anakitambulisha katika kitabu cha Ufunuo kuwa ni sanamu ya yule mnyama na alama ya yule mnyama, mtawalia.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller alijenga sehemu kubwa, ikiwa si zote, za matumizi yake ya kinabii juu ya utambuzi wake wa mamlaka mbili zenye kuleta ukiwa, zilizowakilishwa kama “dhabihu ya daima” (Rumi ya kipagani), na mamlaka ya pili yenye kuleta ukiwa, ambayo imeelezwa kwa njia mbili, kama uasi wa kuleta ukiwa (muungano wa kanisa na serikali), katika Ufunuo—kama sanamu ya mnyama (muundo wa kinabii wa upapa), na chukizo la uharibifu (ibada ya jua) katika Ufunuo—kama chapa ya mnyama. Uelewa alioupata Miller kutokana na maelezo ya Paulo katika 2 Wathesalonike ulikuwa uelewa wa msingi wa kwanza wa Miller, ambaye ni ishara ya misingi ya Uadventista. Paulo anadai kwamba wale wasioipenda kweli iliyowakilishwa katika sura ya pili ya 2 Wathesalonike ndio wale wanaopokea upotevu wenye nguvu.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Katika aya tatu za Danieli (Danieli 12:9–11), uelewa wa kiishara katika siku za mwisho hauwezi kujumuisha matumizi ya wakati, kwa maana tangu Oktoba 22, 1844; matumizi ya wakati wa kinabii hayana tena uhalali. Aya za 9/11 zinawakilisha vipindi viwili tofauti vya miaka thelathini na miaka elfu moja mia mbili sitini. Namba arobaini na namba elfu moja mia mbili sitini zote mbili ni alama za nyika ya kinabii, na kwa mtazamo wa kinabii zinaweza kubadilishana. Kwa hiyo, elfu moja mia mbili sitini inaweza kueleweka kuwa arobaini, na arobaini ni zaka ya mia nne. Aya za 9/11 zinaashiria namba ya agano la milele, kama inavyowakilishwa na mia nne (Ibrahimu) kwa uhusiano na thelathini (Paulo). “Nyika” inayowakilishwa na “elfu moja mia mbili sitini” inalingana na “nyika” ya “arobaini”, na nne ni zaka ya mia nne. Thelathini ni thelathini. Mia nne na thelathini hupatikana kwa namba mia nne kuongezwa kwa namba thelathini, ambayo katika Ezekieli sura ya nne inawakilishwa kama mia tatu tisini ikiongezwa kwa namba arobaini.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Mistari ya 9/11 katika sura ya kumi na mbili huwakilisha katikati ya vipindi vitatu vya kinabii vilivyo katika sura hiyo, nayo ni ishara ya agano la milele linalofunuliwa katika siku za mwisho. Kufunuliwa kwa maana ya mia nne na thelathini katika siku za mwisho kunaletwa katika sura ya nne ya Ezekieli.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Simba wa kabila la Yuda sasa anafungua muhuri wa ujumbe wa mwisho wa onyo kwa wale ambao kwa imani wameingia katika Patakatifu pa Patakatifu pamoja na Ezekieli, Yohana, Danieli na Isaya. Kweli hiyo inafunuliwa kwa pamoja na kuinuliwa kwa wale wanaowakilishwa si tu kama waliofukuzwa wa Israeli, bali pia kama bendera ya wale mia moja arobaini na nne elfu. Kweli hiyo imewekwa ndani ya muktadha wa agano linalowakilishwa na miaka mia nne ya Ibrahimu kwa pamoja na agano linalowakilishwa na miaka thelathini ya Paulo. Kweli hiyo imewekwa wazi katika mistari ya 9/11 ya Danieli kumi na mbili, inayowakilisha katikati ya vipindi vitatu vya kiishara, ambavyo vilieleweka kwa usahihi na Wamillerite. Kweli ya katikati ya 9/11 inayofunguliwa muhuri katika Danieli kumi na mbili inawakilishwa katika siku mia tatu na tisini na siku arobaini za Ezekieli. Siku hizo zinafunuliwa kwa Ezekieli katika mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile, naye Ezekieli, akiwa kuhani, anawakilisha ukuhani wa wale mia moja arobaini na nne elfu walio katika jaribio la katikati, miongoni mwa majaribio matatu.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekieli amewekwa alama ndani ya jaribu la hekalu katika “siku ya tano” ya “mwezi wa nne,” ambalo katika historia ya Wamilleri liliashiria katikati kabisa (“nusu ya njia”) ya miezi ya saba iliyoanza katika kukatishwa tamaa kwa kwanza mnamo Aprili 19, 1844, na kuishia Oktoba 22 ya mwaka huohuo.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Katika majira ya kiangazi ya mwaka 1844, katikati ya wakati ambao hapo kwanza ilidhaniwa kwamba zile siku 2300 zingekoma, na majira ya vuli ya mwaka huohuo, ambayo baadaye iligunduliwa kwamba zilifika humo, ujumbe ulitangazwa kwa maneno yenyewe ya Maandiko: ‘Tazama, Bwana-arusi anakuja!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Tarehe 21 Julai, 1844 ilikuwa katikati ya miezi saba mitakatifu, na katika tarehe hiyo Samuel Snow alikuwa katika Tabernakulo la Boston akiwasilisha ujumbe wake wa Kilio cha Usiku wa manane. Hapo, kwa mara ya kwanza katika uwasilishaji wa hadhara, “alitangaza kwa maneno yale yale ya Maandiko: ‘Tazama, Bwana-arusi anakuja!’” Sasa kwa namna ya kiishara tumesimama pamoja na Ezekieli katika Tabernakulo la Boston, muda mfupi kabla ya kuinuliwa kwa wajumbe wa kilio cha usiku wa manane kusambae kama wimbi kubwa la bahari. Mchakato wa kinabii wa kuinua bendera unawakilishwa katika mstari wa kinabii wa Uislamu katika Ufunuo sura ya tisa. Ezekieli sura ya nne hutoa shahidi wa pili na hitimisho la unabii huo wa miaka mia tatu na tisini na moja na siku kumi na tano, naye hufanya hivyo katika sura ya nne.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.