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# The Book of Daniel - Number One-Hundred and Twenty-Two

Kitabu cha Danieli - Nambari mia moja ishirini na mbili

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Ufunuo wa Ukweli: Safari Kupitia Danieli Sura ya 11 na Mtikisiko wa Watu wa Mungu

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Wakati nuru ya Danieli sura ya kumi na moja, aya arobaini hadi arobaini na tano, ilipofunguliwa muhuri wakati wa mwisho mwaka 1989, maadui wa ukweli walitoa upinzani uliomruhusu Mungu kufunua kweli ili kutetea misingi ya kifungu hicho katika kitabu cha Danieli, ambazo kisha zikawa mada na lengo la mashambulizi ya Shetani. Utata huo kuhusu ukweli na kosa katika historia hiyo ulitumiwa na Roho Mtakatifu kutambua kanuni fulani za kinabii ambazo zingezidisha zaidi maarifa yaliyokuwa yamefunguliwa na baadaye kuujaribu kizazi cha mwisho cha historia ya dunia. Tumekuwa tukitafakari “matumizi matatu ya unabii,” na kutambua matumizi hayo kama kanuni kuu iliyofunuliwa kutokana na mchakato wa upinzani uliowasilishwa na Shetani katika siku zile zilizopita. Mchakato huo wenye utata unatambulishwa kama “mtikisiko” na Dada White.

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> Nilielekezwa katika maangalizi ya Mungu miongoni mwa watu Wake, nikaonyeshwa kwamba kila jaribio la mchakato wa kusafisha na kutakasa linalofanywa juu ya wale wanaokiri kuwa Wakristo huonyesha kwamba baadhi ni takataka. Dhahabu safi haionekani daima. Katika kila msukosuko wa kidini, baadhi huangukia jaribuni. Kutikisiko la Mungu hupeperusha makutano mengi kama majani makavu. Fanaka huzidisha jeshi la waungama. Dhiki huwatoa kanisani. Kama kundi, roho zao si thabiti kwa Mungu. Hutoka kwetu kwa sababu si wa kwetu; maana dhiki au mateso yanapoibuka kwa ajili ya neno, wengi hukwazika." Shuhuda, juzuu ya 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

"Mtikisiko" husababishwa wakati kweli inapofunguliwa mihuri na Simba wa kabila la Yuda, kisha kuwasilishwa.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> "Niliuliza maana ya mtikisiko niliokuwa nimeuona, nami nikaonyeshwa kwamba ungesababishwa na ushuhuda wa moja kwa moja uliotolewa kwa kuitikia ushauri wa Shahidi wa Kweli kwa Walaodikia. Hili litakuwa na athari yake juu ya moyo wa yule anayepokea, na litamwongoza kuinua kiwango na kuutangaza ukweli ulionyooka. Wengine hawatavumilia ushuhuda huu wa moja kwa moja. Wataupinga, na hili ndilo litakalosababisha mtikisiko miongoni mwa watu wa Mungu." Maandishi ya Mapema, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Kuletwa kwa "ukweli" daima husababisha mtikisiko, na ukweli uliofunuliwa mwaka 1989 ulifanya jambo hilo hilo. Moja ya faida za upinzani dhidi ya ukweli ilikuwa kuundwa kwa seti ya kanuni za kuweka bayana ongezeko la maarifa katika miaka iliyofuata 1989. Maendeleo ya kanuni hizo yalikuwa sambamba na kuundwa kwa seti ya kanuni katika kipindi cha Wamilleriti. Matumizi yote ya mara tatu ya unabii wa Biblia yanachangia kuleta uwazi kuhusu matukio ya siku za mwisho.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Matumizi mara tatu ya Roma na Babeli yanathibitisha uhusiano kati ya mwanamke na mnyama anayempanda na kumtawala katika historia ya mgogoro wa sheria ya Jumapili, ambayo pia ni historia ya hukumu ya utekelezaji ya Mungu juu ya kahaba wa Babeli.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Matumizi ya mara tatu ya “mjumbe anayeandaa njia kwa Mjumbe wa Agano,” na pia ya “Eliya,” hutambulisha kazi na ujumbe katika vipindi viwili vinavyoonyesha kufungwa kwa mlango wa rehema katika siku za mwisho. Kipindi cha kwanza huanza kwa sauti ya kwanza ya Ufunuo sura ya kumi na nane, inayowakilisha mwanzo wa hukumu ya uchunguzi ya walio hai kwa Waadventista wa Laodikia, na kipindi cha mwisho huanza kwa sauti ya pili ya Ufunuo sura ya kumi na nane, inayowakilisha hukumu ya utekelezaji dhidi ya kahaba wa Babeli.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Matumizi ya mara tatu ya Roma na Babeli yanawakilisha historia ya nje ya watu wa Mungu wa siku za mwisho, ilhali matumizi ya mara tatu ya Eliya na mjumbe anayeandaa njia yanawakilisha historia ya ndani ya watu wa Mungu wa siku za mwisho. Matumizi ya mara tatu ya Ole tatu yanabainisha ujumbe unaopita katika vipindi vyote viwili ambavyo kwa pamoja vinawakilisha kipindi cha kufungwa kwa hukumu, kinachoanza na nyumba ya Mungu, na baadaye kwa wale walio nje ya nyumba ya Mungu. Ole tatu zinabainisha kwamba Uislamu ndiyo ujumbe wa mvua ya mwisho, na pia ndicho chombo cha hukumu ambacho Mungu hutumia dhidi ya wale wanaolazimisha ibada ya jua kwa wanadamu wote. Kufungwa kwa hukumu kunawakilisha "siku za kisasi cha Mungu," juu ya kanisa Lake lililoasi na pia waovu walio nje ya kanisa Lake.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Yesu alipoanza kwa mara ya kwanza huduma yake katika kanisa la Nazareti, alitumia Isaya sura ya sitini na moja kufafanua huduma yake, ujumbe wake na kazi yake, ambavyo vilijumuisha kubainisha wakati wa kisasi cha Mungu. Huduma yake, ujumbe wake na kazi yake vilikuwa kielelezo cha huduma, ujumbe na kazi ya wale elfu mia arobaini na nne, kwa kuwa wao humfuata Mwana-Kondoo kinabii popote aendapo.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Roho ya Bwana Mungu iko juu yangu; kwa sababu Bwana amenipaka mafuta ili niwahubiri wanyenyekevu habari njema; amenituma kuponya waliovunjika moyo, kutangaza uhuru kwa wafungwa, na kuwafungulia gereza waliofungwa; Kutangaza mwaka unaokubalika wa Bwana, na siku ya kisasi ya Mungu wetu; kuwafariji wote waombolezao; Kuwapa waombolezao katika Sayuni uzuri badala ya majivu, mafuta ya furaha badala ya maombolezo, vazi la sifa badala ya roho ya uzito; ili waitwe miti ya haki, upandaji wa Bwana, apate kutukuzwa. Nao watajenga mahame ya zamani, wataiinua ukiwa wa kale, nao watazirekebisha miji iliyoharibika, ukiwa wa vizazi vingi. Na wageni watasimama na kulisha makundi yenu, na wana wa mgeni watakuwa walimi wenu na watunza mashamba ya mizabibu yenu. Bali ninyi mtaitwa makuhani wa Bwana; watu watawaita watumishi wa Mungu wetu; mtakula mali za Mataifa, na katika utukufu wao mtajisifia. Isaya 61:1-6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Yesu alipakwa mafuta katika ubatizo wake, na alama hiyo ya njia inaashiria tarehe 11 Septemba 2001, wakati upako wa Roho Mtakatifu ulipoanza kuwashukia wale waliotambua kwamba kumiminwa kwa mvua ya mwisho katika siku za mwisho kulikuwa kumeonyeshwa kimfano na historia ya Wamilleraiti, iliyokuwa yale mahame ya zamani ambayo elfu mia arobaini na nne wangeyajenga upya waliporudi kwenye njia za kale za Yeremia.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Ujumbe wa haki ya Kristo uliotokana na uasi wa mwaka 1888 ukawa tena ukweli wa wakati huu, na ujumbe uliotokana na uasi wa mwaka 1888 ulikuwa habari njema yenye uwezo wa kuponya mioyo iliyovunjika, lakini haina uwezo wa kufungua mioyo migumu ya wale walio na macho ya kuona, lakini hawaoni, na walio na masikio ya kusikia, lakini hawaelewi. Ujumbe wa haki ya Kristo uliotokana na uasi wa mwaka 1888 pia ulikuwa ujumbe kwa Laodikia ambao kisha uliwasili tena ili kufungua mlango wa gereza wa wale waliokuwa mateka wa dhambi, kwa Yule mwenye uwezo wa kufungua milango ambayo hakuna mwanadamu aweza kuifungua, na kufunga milango ambayo hakuna mwanadamu aweza kuifunga.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Tarehe 11 Septemba 2001, wale waliopaswa kuhubiri hizo habari njema walipaswa pia kutangaza mwaka uliokubaliwa na Bwana na siku ya kisasi cha Mungu. Mwaka wa kukubaliwa na Bwana pia ulianza wakati huo, naye yuko tayari kabisa kukubali toba ya Mlaodikia, mpaka siku ya kisasi cha Mungu itakapofika katika sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Hapo kisasi chake kitadhihirishwa juu ya kanisa lililokataa kuutambua wakati wa kujiliwa kwake, na wakati huohuo hukumu ya hatua kwa hatua juu ya kahaba wa Babeli inaanza.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Katika siku ya radhi Yake, Yeye anaahidi kuwafariji wote wanaoomboleza, na wale wanaoomboleza Yerusalemu wanaonyeshwa katika Ezekieli sura ya tisa. Faraja yao inaletwa na Mfariji, kupitia kupokea ujumbe wa mvua ya mwisho unaomiminwa juu yao wakati huo. Lakini ni ikiwa tu watatambua mvua hiyo. Wanapokwisha kumpokea Mfariji, na kutekeleza kazi ya kujenga upya mahame ya zamani, kwa mbinu ya "mstari juu ya mstari," ambayo imeonyeshwa katika kifungu cha Isaya kama kazi ya kuweka mstari wa unabii unaowakilisha ukiwa wa historia takatifu juu ya mstari mwingine wa unabii unaoonyesha ukiwa. Katika kazi hiyo wanainua mahame ya vizazi vingi. Kisha "wageni" wataitikia wale wanaoomboleza, ambao wameinuliwa kama bendera, ili wageni waione.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Tangazo la Kristo kuhusu kazi Yake na huduma Yake, kama ilivyoainishwa katika Isaya sura ya sitini na moja, ni kazi na huduma ya wale 144,000. Kazi hiyo imeonyeshwa katika harakati za mageuzi takatifu, na mwaka 1989, ulifika wakati wa mwisho uliokuwa umeashiriwa na "nyakati za mwisho" zote zilizotangulia. Kama vile aya moja, Danieli sura ya nane, aya ya kumi na nne, ilitambuliwa kuwa msingi na nguzo kuu ya harakati za Wamillerite, aya iliyo msingi na nguzo kuu ya harakati za Future for America ni Danieli sura ya kumi na moja, aya ya arobaini. Kwa Wamillerite, nuru ya nguzo kuu iliwakilishwa kama nuru ya maono ya Mto Ulai, na kwa harakati za Future for America nuru ya nguzo kuu iliwakilishwa kama nuru ya maono ya Mto Hidekeli.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, mito mikuu ya Shinari, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatokea." Ushuhuda kwa Wahudumu, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Nuru ya maono yote mawili yanayowakilishwa na mito miwili imeunganishwa, na hutimia katika siku za mwisho. “Kiungo” chao cha pamoja kinawakilisha muungano wa ubinadamu na uungu, ambao Dada White mara kwa mara anabainisha kuwa ni ujumbe wa Kristo, katika muktadha kwamba ubinadamu ukiunganishwa na uungu hautendi dhambi. Mito hiyo miwili inawakilisha muungano huo huo.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> Hakuna kitu kilicho chini ya utii mkamilifu kinachoweza kufikia kiwango cha matakwa ya Mungu. Hajaacha matakwa yake yakiwa yasiyo dhahiri. Hajaamuru lolote lisilo la lazima ili kumleta mwanadamu katika maelewano naye. Tunapaswa kuwaelekeza wenye dhambi kwenye kiwango chake kamilifu cha tabia na kuwaongoza kwa Kristo, ambaye kwa neema yake peke yake ndipo kiwango hiki kinaweza kufikiwa.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> Mwokozi alijitwika udhaifu wa ubinadamu na akaishi maisha yasiyo na dhambi, ili watu wasiwe na hofu kwamba kwa sababu ya udhaifu wa asili ya kibinadamu hawangeweza kushinda. Kristo alikuja kutufanya tuwe ‘washiriki wa asili ya Kimungu,’ na maisha yake yanatangaza kwamba ubinadamu, ukiunganishwa na uungu, hautendi dhambi.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> "Mwokozi alishinda ili kumwonyesha mwanadamu jinsi anavyoweza kushinda. Majaribu yote ya Shetani, Kristo alikabiliana nayo kwa Neno la Mungu. Kwa kutumainia ahadi za Mungu, alipokea nguvu za kutii amri za Mungu, na mjaribu hakuweza kupata nafasi yoyote. Kwa kila jaribu, jibu Lake lilikuwa, 'Imeandikwa.' Vivyo hivyo Mungu ametupa Neno Lake la kupinga uovu. Ahadi kubwa mno na za thamani ni zetu, ili kwa hizo 'tushiriki asili ya kimungu, tukiisha kuokoka uharibifu uliomo duniani kwa tamaa.' 2 Petro 1:4."

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Mwambie aliyejaribiwa asitazame hali, udhaifu wake mwenyewe, wala nguvu ya jaribu, bali atazame nguvu ya neno la Mungu. Nguvu zake zote ni zetu. ‘Neno lako,’ asema mtunga zaburi, ‘nimelificha moyoni mwangu, ili nisikutende dhambi.’ ‘Kwa neno la midomo yako nimejiepusha na njia za mwangamizi.’ Zaburi 119:11; 17:4.” Huduma ya Uponyaji, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Kuongezeka kwa maarifa mwaka 1798 na mwaka 1989 kuliwakilisha kufunguliwa kwa Neno la kinabii la Mungu. Neno Lake hutoa nguvu za kushinda kama Alivyoshinda, na "Maisha Yake yanatangaza kwamba ubinadamu, ukiunganishwa na uungu, hautendi dhambi." Maono ya Mto Ulai ni maono ya marah ya mwonekano Wake, yanayowakilishwa na unabii wa siku elfu mbili mia tatu. Maono ya Mto Hiddekel ni maono ya chazon ya historia ya kinabii, yanayowakilishwa na unabii wa miaka elfu mbili mia tano na ishirini. Maono ya marah yanawakilisha uungu na maono ya chazon yanawakilisha ubinadamu.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Mito yote miwili ya Shinari ya kale, ambayo ni Ulayi na Hidekeli, au yanayojulikana leo kama Tigrisi na Frati, hatimaye huungana na kuunda mkondo wa maji wa Shatt al-Arab kusini mwa Iraki, na Shatt al-Arab kisha humwaga maji yake katika Ghuba ya Uajemi. Yesu hutumia mambo ya kimwili na ya asili kuwakilisha ya kiroho, na maono yanayohusishwa na mito hiyo miwili ambayo sasa iko katika mchakato wa kutimia, yanawakilisha muunganiko kati ya ubinadamu na uungu unaotokea mito hiyo inapofikia tamati ya safari yao kuelekea baharini. Ukweli huu unawekwa wazi mwanzoni mwa sehemu mbili za unabii zinazowakilishwa na maono mawili ya Danieli sura ya nane, aya ya kumi na tatu na ya kumi na nne. Maono moja ni swali, jingine ni jibu, na kwa mantiki hayawezi kutenganishwa.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Maono ya ubinadamu, yanayobainisha kukanyagwa kwa patakatifu na jeshi, yalianza mwaka 677 K.K., na maono ya uungu, yanayobainisha kuonekana kwa Kristo, yalianza mwaka 457 K.K. Muunganiko wa uungu na ubinadamu unawakilishwa na miaka mia mbili na ishirini, inayounganisha sehemu mbili za kuanzia za maono hayo mawili. Mia mbili na ishirini ni ishara ya "muunganiko wa ubinadamu na uungu," na pia inawakilishwa na muunganiko kati ya ongezeko la maarifa wakati wa mwisho mwaka 1798 na ongezeko la maarifa wakati wa mwisho mwaka 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Ujumbe uliorasimishwa uliotokana na kuongezeka kwa maarifa mnamo 1798, uliwasilishwa kwa mara ya kwanza na Miller mnamo 1831 (na kisha katika gazeti la Vermont Telegraph mnamo 1833). Mwaka 1831 ni miaka mia mbili na ishirini baada ya kuchapishwa kwa Biblia ya King James mwaka 1611. Biblia ya King James iliwakilisha nyaraka yenye sehemu mbili za Agano la Kale na Agano Jipya. Mwanzo na mwisho wa kipindi cha miaka mia mbili na ishirini "viliunganisha" uchapishaji wa kimungu na uchapishaji wa kibinadamu. Taarifa za uchapishaji wa kibinadamu zilitokana na nuru ya kimungu iliyofunguliwa muhuri wakati wa mwisho mnamo 1798, kisha zikarasimishwa kupitia kazi ya chombo cha kibinadamu, ambaye alikuwa ameanza kuichapisha mnamo 1831. Ulikuwa uchapishaji wa kimungu, wenye ujumbe uliotiwa muhuri kwa njia ya kimungu, ambao baadaye ulifunguliwa na wanadamu, na kisha ukawasilishwa na chombo cha kibinadamu. Neno la Kiebrania linalotafsiriwa kama "kuchapisha" katika neno la Mungu linamaanisha kuita kwa sauti, kulia (kwa), (kuwa) maarufu, mgeni, kualika, kutaja, (kutoa) jina, kuhubiri, kutangaza, kutamka, kuchapisha. Miller alianza kuchapisha ujumbe wake mnamo 1831, kisha mnamo 1833 ukachapishwa kwa maana halisi katika gazeti la Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Ujumbe uliourasimishwa uliotokana na kuongezeka kwa maarifa mwaka 1989 ulichapishwa kwa mara ya kwanza mwaka 1996 (katika jarida la The Time of the End), miaka mia mbili na ishirini baada ya kuchapishwa kwa nyaraka mbili takatifu zijulikanao kama Declaration of Independence mwaka 1776 (na baadaye Constitution of the United States) mwaka 1789. Mwanzo na mwisho wa kipindi cha miaka mia mbili na ishirini vinaunganisha uungu na ubinadamu, na hufanya hivyo kupitia kuchapishwa kwa nyaraka mbili za kimungu, kuanzia mwaka 1776. Kitabu cha Danieli kilipovunjwa mihuri wakati wa mwisho mwaka 1989, ujumbe uliourasimishwa ambao ulikuwa umeletwa kupitia kazi ya chombo cha kibinadamu ulichapishwa mwaka 1996. Mfululizo ulikuwa ni uchapishaji wa kimungu, kisha kuvunjwa kwa mihuri, na kisha uchapishaji wa kibinadamu.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Katika nyakati zote mbili za mwisho, hatua tatu za ukweli zinatambuliwa. Zote mbili huanza na chapisho la kimungu kama hatua ya kwanza, na chapisho la kibinadamu linaloelezea ujumbe wa kimungu ndilo hatua ya mwisho. Hatua ya katikati ni wakati Simba wa kabila la Yuda anapofungua muhuri wa ujumbe wa kimungu kwa historia hiyo maalum, na baada ya hapo huchagua chombo cha kibinadamu ili kukusanya nuru iliyofunuliwa kutoka kwa hati ya kimungu. Wakati kufunguliwa kwa muhuri kunapotokea, kuna uasi unaodhihirishwa na waovu wasioelewa ongezeko la maarifa. Hivyo, chapisho la kimungu linawakilishwa na herufi ya kwanza ya alfabeti ya Kiebrania, ongezeko la maarifa linawakilishwa na herufi ya kumi na tatu ambapo uasi unadhihirika, na chapisho la kibinadamu la ujumbe maalum wa kimungu kwa historia hiyo ni herufi ya mwisho ya alfabeti ya Kiebrania, na kwa pamoja herufi hizo tatu zinamaanisha 'ukweli'.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Maono ya Mito ya Ulai na Hiddekel ambayo sasa yako katika mchakato wa kutimia yanaonyesha kwamba katika siku za mwisho ongezeko la maarifa kutoka katika mito yote miwili linaungana ili kuthibitisha kwamba uungu ukichanganyika na ubinadamu hautendi dhambi. Danieli alipokea maono yanayowakilisha kuonekana kwa Kristo mwishoni mwa unabii wa miaka elfu mbili na mia tatu mwaka 1844 akiwa kando ya Mto Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Nikaona katika maono; ikawa, nilipoona, ya kwamba nilikuwa Shushani ngomeni, iliyoko katika mkoa wa Elamu; nikaona katika maono, nami nilikuwa kando ya mto Ulai. Danieli 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniel alipokea maono yanayowakilisha maono ya miaka elfu mbili mia tano na ishirini ya historia ya kinabii alipokuwa kando ya Mto Hiddekel.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, ambao ni Hidekeli. Danieli 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Kisha Gabrieli alibainisha kusudi la maono ya chazon kuhusu Mto Hiddekel katika aya ya kumi na nne.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Sasa nimekuja kukufahamisha yale yatakayowapata watu wako katika siku za mwisho; kwa maana maono hayo bado ni ya siku nyingi. Danieli 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Maono yaliyotolewa kando ya Mto Ulai yanabainisha 'kuonekana' kwa Kristo (uungu) alipotokea ghafla hekaluni kwake tarehe 22 Oktoba, 1844. Hilo liliwakilisha 'uungu' kuingia hekaluni kwa Wamileraiti (wanadamu) siku hiyo, kwa maana Siku ya Upatanisho, ikimaanisha siku ya 'kuwa kitu kimoja', inawakilisha muungano wa uungu na ubinadamu. Maono yaliyotolewa kando ya Mto Hidekeli yanabainisha yatakayowapata watu wa Mungu (wanadamu) katika siku za mwisho.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Mwanzo wa maono ya "mwonekano" ulikuwa mwaka 457 KK. Huo ulikuwa miaka mia mbili na ishirini baada ya kipindi cha kinabii kilichotambulisha kukanyagwa kwa patakatifu na jeshi, kilichoanza mwaka 677 KK. Mwisho wa miaka mia mbili na ishirini iliyofungamanishwa katika mwanzo wa maono hayo mawili, uliwekwa alama na Anayehesabu wa Ajabu, ambaye pia ni Mtaalamu wa Lugha wa Ajabu katika Habakuki 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Kiunganishi cha ubinadamu na uungu kilichowakilishwa mwanzoni na vianzo vya unabii miwili kilitambuliwa katika miisho yao ya pamoja kupitia sura na aya zilizoeleza kuonekana kwa uungu akiingia ghafla katika hekalu alilojenga katika kipindi cha miaka arobaini na sita kilichoanza wakati wa mwisho mwaka 1798, na kuishia miaka arobaini na sita baadaye, tarehe 22 Oktoba 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Je, hamjui ya kwamba ninyi ni hekalu la Mungu, na ya kwamba Roho wa Mungu anakaa ndani yenu? Mtu yeyote akiliharibu hekalu la Mungu, Mungu atamharibu huyo; kwa maana hekalu la Mungu ni takatifu, nanyi ndilo hekalu hilo. 1 Wakorintho 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Tarehe 22 Oktoba 1844, kwa kuafikiana na maono ya “kuonekana”, Habakuki alitambua kwamba Bwana alikuwa katika hekalu lake takatifu. Alikuwa amelijenga upya hekalu lililokuwa limeharibiwa na kukanyagwa chini kwa miaka elfu mbili mia tano ishirini, ndani ya miaka arobaini na sita.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Umwambie, ukisema, Hivi asema Bwana wa majeshi: Tazama mtu, jina lake ni Chipukizi; naye atachipuka mahali pake, naye atajenga hekalu la Bwana. Naam, yeye ndiye atakayejenga hekalu la Bwana; naye atachukua utukufu, naye ataketi na kutawala juu ya kiti chake cha enzi; naye atakuwa kuhani juu ya kiti chake cha enzi; na shauri la amani litakuwa kati ya hao wawili. Na mataji hayo yatakuwa kwa Helem, na kwa Tobiya, na kwa Yedaya, na kwa Heni mwana wa Sefania, kuwa ukumbusho katika hekalu la Bwana. Na wale walio mbali watakuja na kujenga katika hekalu la Bwana, nanyi mtajua ya kuwa Bwana wa majeshi amenituma kwenu. Na hili litatimia, kama mkiitii kwa bidii sauti ya Bwana Mungu wenu. Zekaria 6:12-15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Katika Yohana 2:20, baada ya Kristo kulitakasa hekalu, tukio ambalo kwa mujibu wa Dada White lilikuwa utimilifu wa sura ya tatu ya Malaki, kama ilivyokuwa tarehe 22 Oktoba 1844, Mjumbe wa Agano alikuja ghafla hekaluni Kwake.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Yesu akawajibu, akawaambia, Vunjeni hekalu hili, nami katika siku tatu nitalisimamisha. Ndipo Wayahudi wakasema, Hekalu hili lilijengwa kwa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini alikuwa akisema juu ya hekalu la mwili wake. Yohana 2:19-20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Katika utimilifu wa Malaki sura ya tatu, Kristo alikuja ghafla hekaluni kwake alipotakasa hekalu mwanzoni mwa huduma yake katika Yohana sura ya pili, jambo ambalo lilikuwa mfano wa tarehe 22 Oktoba 1844. Kutakasa hekalu kulikofanywa na Kristo katika Yohana sura ya pili, na tarehe 22 Oktoba 1844, vilikuwa utimilifu wa Malaki sura ya tatu. Katika Yohana sura ya pili na aya ya ishirini, tunaambiwa kwamba hekalu la kibinadamu lilikuwa limejengwa kwa muda wa miaka arobaini na sita, na hekalu la kimungu liliinuliwa katika siku tatu. Hekalu la kibinadamu huwa tu "hekalu takatifu" la Habakuki wakati uungu unapoingia ghafla ndani yake, kama ilivyotokea tarehe 22 Oktoba 1844, kwa maana uungu ukiungana na ubinadamu hautendi dhambi. Maono ya mito miwili mikubwa ya Shinari yanawakilisha ukweli kwamba ubinadamu ukiungana na uungu hautendi dhambi.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Tutaendelea na uchambuzi wetu wa aya ya arobaini ya Danieli sura ya kumi na moja katika makala ijayo.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Nanyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zipendezazo kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 2:5.

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