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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari ya Kumi na Saba

Number Seventeen

Nambari Kumi na Saba

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Tulimalizia makala iliyopita kwa mjadala ambao haukukamilika kuhusu unabii wa Abramu na Paulo, ambao, mstari juu ya mstari, unaonyesha kipindi cha miaka 430, kilichojumuisha miaka 30 ikifuatiwa na miaka 400. Nadhani kuna baadhi huko katika ulimwengu wa teolojia wanaoweza kuona miaka 30 kama kipindi kinachofuata miaka 400, lakini kwa kawaida miaka hiyo thelathini huwekwa mwanzoni mwa kipindi. Je, ni 400 ikifuatiwa na 30, au 30 ikifuatiwa na 400? Ni thelathini ikifuatiwa na mia nne, maana wapo mashahidi wengi wa kuthibitisha kuwepo kwa kipindi cha miaka thelathini, kilichounganishwa na kufuatiwa na kipindi cha pili cha kinabii.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusufu alikuwa na umri wa miaka thelathini alipoanza kumtumikia Farao katika Mwanzo 41:46. Kisha yakaanza miaka saba ya utele, iliyofuatwa na miaka saba ya njaa. Yusufu, kama mfano wa Kristo, alipokuwa na miaka thelathini, kulifuata vipindi viwili vya siku 2520. Kristo alipokuwa na miaka thelathini, kulifuata vipindi viwili vya siku 1260, ambavyo kwa pamoja ni siku 2520; ambavyo navyo vinahusiana na mara saba juu ya falme mbili.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Daudi alikuwa na miaka thelathini alipokuwa mfalme, na alitawala kwa miaka arobaini kama ilivyoandikwa katika 2 Samweli 5:4. Daudi ni mfano wa Kristo, na Kristo alipokuwa na miaka thelathini, alibatizwa kisha akapelekwa nyikani kwa siku arobaini, na kisha baada ya kufufuka kwake, ambako kulionyeshwa kwa mfano na ubatizo wake, alikaa na kuwafundisha wanafunzi ana kwa ana kwa siku arobaini. Msalabani, uharibifu wa Yerusalemu uliahirishwa kwa rehema kwa miaka arobaini, sambamba na miaka arobaini ya kuangamia jangwani mwanzoni mwa historia ya agano lao.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekieli alikuwa na miaka thelathini alipoitwa kuwa nabii katika Ezekieli 1:1. Sitatumia muda sasa kujadili kipindi kilichofuata baada ya Ezekieli kutimiza miaka thelathini, bali nitaingiza muhtasari mfupi wa AI wa mambo yaliyothibitishwa kuhusu muda ambao huduma yake ilidumu. "Unabii wa Ezekieli ni miongoni mwa uliowekwa tarehe kwa usahihi zaidi katika Agano la Kale, ukiwa na tarehe 13 mahususi zilizotolewa katika kitabu chote. Tarehe hizi zote zinahesabiwa kuanzia mwaka wa uhamisho wa Yehoyakini (597 Kabla ya Kristo kama mwaka wa kwanza), hivyo kutoa mfumo wa mpangilio wa nyakati ulio wazi unaoenea takriban miaka 22."

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yesu alikuwa na umri wa miaka thelathini alipobatizwa, na kisha akathibitisha agano na wengi kwa muda wa wiki moja.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Mpinga Kristo anaongozwa kinabii na mfano wa Kristo, na kama vile Kristo alitumia miaka thelathini katika maandalizi ya kuanza kazi Yake kama Kuhani Mkuu wa Mbinguni, kipindi cha kinabii cha miaka thelathini ya maandalizi, kilichotambuliwa kwa ajili ya Mpinga Kristo, kilikuwa kuanzia kuondolewa kwa “kila siku” mnamo 508 hadi 538. Wakati upapa ulipopewa mamlaka kama kuhani mkuu bandia, kama vile Kristo alipotiwa mafuta kwa uwezo katika ubatizo Wake, kwa maana miaka 1260 ya giza la kipapa ingelingana na siku 1260 za nuru safi za Kristo kuanzia ubatizo Wake hadi msalabani, jambo linaloendana na jeraha la mauti la upapa mwaka 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Hakuna kati ya vipindi hivi vya awali vya sehemu mbili vinavyoanza kwa kipindi cha miaka thelathini vinavyotangulia hatua ya kwanza ya Abramu katika mchakato wake wa agano wa hatua tatu. Kwa hiyo, cha Abramu ndicho cha kwanza kutajwa, ingawa kingeweza kuwa hivyo tu baada ya kuthibitishwa na ushuhuda wa pili wa Paulo. Paulo alipoandika maneno yake, unabii wa miaka 400 ukawa unabii wa miaka 430, ambapo miaka 30 ya kwanza imetengwa na kipindi cha mwisho.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Nashikilia, kwa kuzingatia tabia ya Kristo kama anavyowakilishwa kuwa Alfa na Omega, kwamba katika mchakato wa agano wa wale mia moja arobaini na nne elfu—ambao ndio omega ya unabii maradufu wa Abramu na Paulo wa miaka thelathini ikifuatiwa na miaka mia nne—unabii huo lazima uwe na mlingano wake katika omega ya historia ya agano, ambayo ndiyo historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kipindi cha miaka thelathini, kikifuatiwa na kipindi kingine tofauti, kinapaswa kutimizwa kwa namna isiyotumia muda, bali kinatimiza unabii wa msingi wa Abramu wa miaka 430. Ingependeza ukalisoma tena tamko hilo lililotangulia, kisha urudi kwenye hoja hii na uendelee.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yusufu, Daudi na Ezekieli wote walikuwa na miaka thelathini ya maandalizi kwa ajili ya kazi ambayo ingewaakilisha watu wa Mungu katika siku za mwisho. Ezekieli nabii, Yusufu akimwakilisha Kristo Kuhani, na Daudi mfalme. Ishara nne, lakini moja ya ishara zinazowakilisha Kuhani Mkuu wa Mbinguni ina mwakilishi wa kibinadamu na wa Uungu. Mashahidi hao wanne wote wanakubaliana na miaka 30 ya Abramu, ikifuatiwa na kipindi cha kinabii.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Mpinga Kristo alikuwa miaka thelathini katika maandalizi, kisha akapewa mamlaka kwa miaka 1260 hadi alipoupata kifo chake cha kwanza mwaka 1798. Yeye ni ishara ya mauti ya pili, kwa kuwa hufa tena wakati wa rehema unapoisha. Mauti ya pili ni mauti ya milele. Tunamtumikia Mwokozi aliyefufuka, kwa maana Kristo hakufa milele; hakufa mauti ya pili. Wakati jeraha lake la kufa la upapa linapoponywa, Ufunuo kumi na tatu unaonyesha kwamba atatawala tena kwa miezi arobaini na miwili, ambayo inawakilisha kipindi cha kinabii, bila kipengele cha muda.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Anapofufuliwa wakati wa sheria ya Jumapili, jeshi linalopinga kazi yake linaundwa na wale waliofufuliwa mwishoni mwa siku tatu na nusu za Ufunuo kumi na moja. Nguvu mbili zilizofufuliwa, ambazo zote ni ishara, moja ya Sabato ya siku ya saba na moja ya jua, zinakuwa rejea kwa ulimwengu wote, wanadamu wanapofanya chaguo lao la mwisho kati ya uzima na mauti.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Wakati wa sheria ya Jumapili, Mpinga Kristo, ambaye pia ni mnyama, atawakilisha muungano wa utatu wa joka, yeye mwenyewe (mnyama), na nabii wa uongo. Nguvu hizo tatu zitaungana dhidi ya kanisa la Mungu, ambalo litaloinuliwa juu ya milima yote. Kanisa la Mungu lililoshinda liko katika maandalizi ya miaka thelathini, si miaka thelathini halisi, bali ni kipindi cha kinabii kilichoanzishwa ambacho kina “thelathini” kilichoambatanishwa nacho, na bado kinatumika kama unabii hata baada ya amri ya mwaka 1844, iliyobainisha kwamba matumizi ya wakati wa kinabii hayakuwa tena halali. Ni rahisi kuona kwamba hiyo miaka thelathini inawakilisha kipindi cha maandalizi kwa nabii, kuhani na mfalme ambao, kama kanisa lililoshinda, watawakilisha ufalme wa utukufu. Mashahidi wanne wa Ezekieli, Kristo, Yusufu na Daudi wanawakilisha mamlaka ya ufalme wa Mungu katika kipindi kilekile ambacho upapa na muungano wa utatu wanaongoza dunia kuelekea Har-Magedoni.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Kanisa lililoshinda huinuliwa wakati wa sheria ya Jumapili nchini Marekani, na kulingana na ushuhuda wa Agano la Kale na Agano Jipya, watu wa agano, ambao ni mia arobaini na nne elfu, watakuwa ufalme wa makuhani.

> 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.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Makuhani walipaswa kuwa na umri wa miaka thelathini walipoanza kuhudumu hekaluni, kwa hiyo kuna kipindi kabla ya sheria ya Jumapili ambacho ukuhani unaandaliwa ili kutumika kama sadaka ya kutikisa ya malimbuko. Makuhani, ambao ni elfu mia moja arobaini na nne, wanaonyeshwa kama Walawi katika mchakato wa utakaso unaotekelezwa na Mjumbe wa Agano. Kuna kipindi cha kinabii kinachoelekea kwenye sheria ya Jumapili, ambacho ndani yake mchakato wa utakaso unaandaa huduma iliyotakaswa kwa ajili ya kipindi cha mvua ya masika. Maandalizi hukamilika wakati wa sheria ya Jumapili, hivyo kipindi cha miaka thelathini kinaashiria maandalizi ya makuhani, na kwa hiyo kinawiana na umri unaotakiwa kwa kuhani. Kristo kama Kuhani Mkuu alianza huduma yake akiwa na miaka thelathini, na kwa kuwa Yosefu ni mfano wa Kristo, yeye pia alianza huduma yake akiwa na miaka thelathini. Kristo bandia alikuwa katika maandalizi kwa miaka thelathini, hivyo tunao mashahidi watatu kwamba kipindi cha miaka thelathini kinaashiria maandalizi ya ukuhani.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> "Suala kuu lililokaribia litawachuja wale ambao Mungu hajawateua, naye atakuwa na huduma safi, ya kweli, iliyotakaswa, iliyoandaliwa kwa ajili ya mvua ya mwisho." Ujumbe Uliochaguliwa, kitabu cha 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Dada White anafundisha moja kwa moja kwamba kila wakati kanisa linapokuwa safi, Roho ya Unabii huwa inafanya kazi. Wakati suala kuu linapoondoa magugu, mtakuwa na huduma iliyotakaswa iliyoundwa na Yesu na Yusufu kuhani ambaye ni wa Kimungu na kibinadamu, Yesu na Ezekieli nabii, Yesu na Daudi mfalme. Wale wanaoandaliwa katika kipindi kinachoashiriwa na miaka thelathini, watakuwa miongoni mwa elfu mia arobaini na nne na wanawakilishwa kama manabii, makuhani na wafalme. Watu hao watatu wote ni vielelezo vya kibiblia vya kazi ya Kristo kama nabii, kuhani na mfalme, hivyo idadi ya thelathini inatuwezesha kuhitimisha kwamba katika kila moja ya makundi haya matatu yanayotokana na vielelezo vya kibiblia vilivyoandaliwa kwa miaka thelathini, yanapounganishwa na Kristo, yanawakilisha muunganiko wa Uungu na ubinadamu. Hivyo, wale makuhani wanaoandaliwa katika kipindi cha mfano cha miaka thelathini wanawakilishwa kama ishara ya Uungu uliounganishwa na ubinadamu.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Miezi 42 ya umwagaji damu wa mwisho wa kipapa hutokea wakati Kristo anapotembea miongoni mwa watu kwa miezi 42 kupitia wanafunzi wake. Miezi 42 ya utumwa na dhuluma inayoishia katika ukombozi, kama inavyowakilishwa na miaka 430 ya unabii wa maradufu wa Abramu. Miaka mia nne ya Abramu inaishia katika ukombozi wa Bahari ya Shamu, ambao ni mfano wa kimaandiko wa jadi wa kufungwa kwa mlango wa rehema, mwishoni mwa miezi 42 ya kiishara ya papa.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Miezi arobaini na miwili inawakilisha kipindi cha mtihani kuanzia sheria ya Jumapili nchini Marekani hadi mlango wa rehema kwa wanadamu unafungwa. Hata hivyo, katika miezi hiyo arobaini na miwili, baada ya kipindi cha miaka thelathini cha maandalizi, Kristo anathibitisha agano kupitia watu wa mabaki. Kuhani bandia wa mpinga-Kristo anafikia mwisho wake kabisa, mahali pale pale ambapo Kristo alikufa katika mstari wake wa historia—ambapo ndipo pia Farao, mfalme wa Misri, alikufa katika mstari wake. Katika Mlima Karmeli manabii wa Baali waliuawa, hivyo ikiashiria kifo cha nabii wa uongo wakati wa sheria ya Jumapili. Wakati wa sheria ya Jumapili, kuna nabii wa uongo ambaye kisha atauawa, joka linalowakilishwa na Farao, na mnyama anayewakilishwa na upapa. Hawa wote wanawakilishwa wakati wa sheria ya Jumapili wakiwa katika mgongano na makuhani, wafalme na manabii wa Mungu. Kanisa linasafishwa kabla tu ya sheria ya Jumapili na karama ya unabii inarejeshwa—mahali pale pale ambapo nabii wa uongo anakufa. Kuanzia hapo na kuendelea, mapambano yanakuwa juu ya ujumbe wa unabii wa kweli au wa uongo.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Kipindi cha miaka thelathini cha ishara kinaashiria kipindi kinachotangulia sheria ya Jumapili. Muda huo ni muda wa maandalizi kwa makuhani, kwa maana Kristo ndiye mfano wao katika mambo yote, kwa kuwa hawa ni wale wamfuatao Mwanakondoo. Ndani ya miaka thelathini ya kwanza ya unabii wa Abramu, agano lilianzishwa, hivyo kubainisha kwamba chochote kile kinachowakilishwa na kipindi cha maandalizi kwa makuhani, ndicho kipindi ambacho Bwana anafanya upya agano lake na elfu mia arobaini na nne, kama inavyoonyeshwa kwa mfano katika historia ya alfa ya Abramu. Muda huo ni wakati wa maandalizi kwa makuhani wanaoanza kuhudumu wakati wa sheria ya Jumapili, wakiwa na umri wa miaka thelathini, wanapopakwa mafuta kwa Roho Mtakatifu kama vile Kristo alivyopakwa wakati wa ubatizo wake. Ukweli mwingine unaoweza kutolewa kutoka katika historia ya alfa ya Abramu ni kwamba chochote kinachoakisiwa na kipindi kinachoelekea kwenye sheria ya Jumapili, kinapaswa kuwa cha uzito mkubwa, kwa maana omega daima ni yenye nguvu kuliko alfa. Sheria ya Jumapili ndiyo omega inayowakilishwa na tarehe 22 Oktoba 1844, msalaba, Pasaka nchini Misri, na kadhalika.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Sheria ya Jumapili inaashiria mwisho wa kipindi kinachoakisiwa na kipindi cha miaka thelathini. Imeashiriwa mapema na karibu kila hadithi kuu ya wokovu, na pia ni mwisho wa historia ya agano la watu walioteuliwa iliyoanza na Abramu. Kwa uzito wa aina hiyo wa ushahidi wa kinabii kuhusu mwisho wa kipindi hicho, na madhumuni mazito ya kipindi chenyewe, sehemu ya kuanzia ingekuwa ipi?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Kuna kipindi cha kinabii kinachowakilishwa na miaka thelathini ambacho, kwa ushuhuda wa mashahidi wengi, kinaishia kwenye sheria ya Jumapili. Katika hatua hiyo, kuna kipindi kinachofuata kinachowakilishwa na thamani mbalimbali za kihesabu, na kila kimoja cha vipindi hivyo kinatoa ushuhuda wa mstari wa historia ya kinabii unaofuata sheria ya Jumapili. Baadhi ya vipindi hivyo vinawakilisha mstari wa ndani wa historia ya kanisa, na vingine mstari wa nje wa dunia inayosonga kuelekea Armagedoni.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Huenda ikawa vyema katika hatua hii tujikumbushe kwamba tunakataa matumizi ya unabii wowote wa muda katika siku za mwisho kwa maana ya kuwakilisha tarehe zozote zinazoweza kutambulika, hadi siku na saa zitakaputangazwa mwishoni mwa mapigo. Nitatumia sura ya kumi na mbili ya Danieli kuonyesha hoja yangu ya kutotumia tena muda wa kinabii. Katika sura ya kumi na mbili kuna mistari mitatu inayobainisha muda wa kinabii.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto; alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele kwamba itakuwa kwa wakati, nyakati, na nusu; na atakapomaliza kuuvunja uweza wa watu watakatifu, ndipo mambo haya yote yatakapokamilika. Danieli 12:7.

> 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 12:11.

> Na tangu wakati dhabihu ya kila siku itaondolewa, na chukizo linalosababisha ukiwa litasimamishwa, kutakuwa na siku elfu moja mia mbili na tisini. Danieli 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Heri yeye anayengoja, na afikaye siku elfu moja mia tatu na thelathini na tano. Danieli 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Wamileraiti walikuwa na uelewa sahihi wa kila mmoja wa mistari hii mitatu. Maneno haya matatu ya unabii ni sehemu ya kweli zinazowakilisha misingi. Hata hivyo, uelewa wa Wamileraiti wa mistari hii ulitegemea kutumia kanuni ya siku kwa mwaka. Kwa kuwa "hakutakuwa tena wakati," mistari hii ni lazima iwe na matumizi mengine, maana unabii wote unazungumzia kipindi cha mvua ya masika. Mistari hii lazima iwe na uelewa wa mvua ya masika usiotumia muda kuunda ujumbe, na usiopingana na uelewa wa Wamileraiti kuhusu mistari hii. Mtazamo sahihi wa Wamileraiti kuhusu mstari wa katikati kati ya mistari hii mitatu, (mstari wa kumi na moja), ni kwamba unawakilisha kipindi cha sehemu mbili, kinachoanza na kipindi cha miaka thelathini, kikifuatiwa na miaka 1260. Mstari wa kumi na moja unatambua kipindi cha miaka thelathini kinachotangulia sheria ya Jumapili, kama kinavyowakilishwa na kusimamishwa kwa chukizo la uharibifu.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Danieli sura ya kumi na mbili ni sura katika Neno la Mungu inayoweka wazi mchakato wa utakaso wa watu wa Mungu unaotokea katika siku za mwisho, wakati wa mwisho, wakati ambapo unabii kutoka katika kitabu cha Danieli unafunuliwa. Katika aya ya kumi na moja tunapata unabii ambao waasisi waliuelewa kwa usahihi kuwa ni kipindi cha miaka thelathini kinachoongoza kuingia katika kipindi cha miaka 1260. Katika sura ya kumi na mbili, unabii wa aya ya saba, ya kumi na moja na ya kumi na mbili wote wametiwa muhuri hadi wakati wa mwisho. Wakati wa mwisho, unabii hao watatu lazima wafunuliwe, kwa kuwa Neno la Mungu halishindwi kamwe. Katika sura hiyo hiyo, uwakilishi ulio wazi zaidi wa kufungwa kwa muda wa rehema kwa wanadamu katika Biblia unawekwa wazi; hivyo sura ya kumi na mbili bila shaka, na kwa namna mahususi zaidi, inaainisha mwisho wa Uadventista kuliko mwanzo wake.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Vipindi vitatu vya kinabii katika Danieli sura ya kumi na mbili viliwekewa muhuri katika ile sehemu yenyewe ya Maandiko ambako kutia muhuri na kuondoa muhuri hupata ufafanuzi wake mkuu wa kinabii. Vipindi hivyo vitatu vya kinabii hufunguliwa katika historia ya wale mia arobaini na nne elfu, kwa kuwa Alfa na Omega siku zote huonyesha mwisho wa jambo pamoja na mwanzo wa jambo hilo. Kinachofunguliwa katika vipindi vitatu vya kinabii vya sura ya kumi na mbili kinawakilisha kuondolewa kwa muhuri wa mwisho wa Neno la kinabii la Mungu. Kuondolewa huko kwa muhuri kunawekwa wazi katika Ufunuo sura ya kwanza wakati Ufunuo wa Yesu Kristo unaondolewa muhuri, kabla tu ya kufungwa kwa kipindi cha rehema. Aya ya kumi na moja ya Danieli sura ya kumi na mbili ni sawa na uwakilishi wa kwanza wa Abramu na Paulo wa unabii wa sehemu mbili ulioanza kwa kipindi cha miaka thelathini.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Matamko matatu ya unabii katika Danieli sura ya kumi na mbili ni vipindi vya kiishara ambavyo hufunuliwa katika hatima ya wakati wa mwisho, na kufunuliwa huko huleta utakaso wa mwisho wa watu wa Mungu. Wa kwanza kati ya matamko hayo matatu hutolewa na Kristo mwenyewe, na anapoutangaza unabii huo anasimama juu ya maji akiwa amevaa kitani, akitambulisha mwisho wa kipindi cha kinabii kinachowakilishwa kuwa miaka 1260, na kufafanua mwisho wa kipindi hicho kuwa ni mwisho wa kutawanywa kwa nguvu za watu wa Mungu. Watu wa Mungu katika siku za mwisho ni wale laki moja na arobaini na nne elfu, nao wametawanywa.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Siyo tu kwamba Kristo amesimama juu ya maji akijibu swali; swali hilo linaanza kwa maneno "Hata lini?". "Hata lini?" ni ishara ya kinabii ambayo pia huulizwa kwa Yesu; katika Danieli sura ya nane, aya ya kumi na tatu, swali hili linaulizwa: "Hata lini?"

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Na mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, hata lini kutakuwa mwisho wa maajabu haya?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele ya kwamba itakuwa kwa wakati mmoja, nyakati mbili, na nusu ya wakati; na atakapomaliza kuvunja nguvu za watu watakatifu, ndipo mambo haya yote yatakamilika. Danieli 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Swali lililowasilishwa kwa Yesu, akiwasilishwa kama mtu aliyevikwa kitani, katika maono ya mto Hidekeli ni, “Hata lini yatakuwa mwisho wa maajabu haya?”; na katika maono ya mto Ulai Yesu, akiwasilishwa kama Palmoni (yule mtakatifu fulani), anaulizwa, “Maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, yataendelea kwa muda gani, hata kutoa patakatifu pamoja na jeshi vikanyagwe chini ya miguu?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Dada White anasema kwamba maono yaliyotolewa kwa Danieli kando ya mito mikubwa ya Shinari sasa yako katika mchakato wa kutimia, na katika uhusiano na maono yote mawili ya mto, Yesu huulizwa 'swali' la kinabii, ambalo kila mara hutoa sheria ya Jumapili kama 'jibu.' Hata hivyo, majibu yote mawili yanawasilishwa katika muktadha wa muda wa kinabii, uliokoma mwaka 1844. Waasisi walitambua kwa usahihi jibu la swali la sura ya nane na maono ya mto Ulai, na walielewa kwamba mwaka 1798 ndipo kuitawanya nguvu za watu wa Mungu kulikoma. Lakini baada ya 1844, wakati 'utumiaji wa muda' wa Neno la kinabii la Mungu ulikoma, swali la kinabii "Hata lini?" linarudia uelewa wa waasisi kama 'hata siku 2300; ndipo patakatifu patatakaswa' wakati wa sheria ya Jumapili inayokuja upesi, na "yote" "maajabu" katika maono ya mwisho ya Danieli yatatimizwa, wakati kutawanyika kwa watu watakatifu kwa siku tatu na nusu za mfano kunapokwisha.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Maono ya mto Hiddekel ya sura tatu za mwisho za Danieli na maono ya mto Ulai ya sura ya saba hadi ya tisa yametambuliwa na Dada White kama "mito mikuu ya Shinari." Wataalamu wote wa historia na wa Biblia wanakubali kwamba kuna mito miwili tu inayohusishwa na Shinari, na yote ni mito mikuu. Mito hiyo miwili ni Tigrisi (Hiddekel) na Eufrati. Mto Ulai si Eufrati wa Shinari; ni mfereji mdogo uliotengenezwa na binadamu huko Uajemi, si katika Shinari. Mto Ulai katika maono yanayobeba msingi na nguzo kuu ya Uadventista haupo Shinari, ilhali nabii mwanamke anautambua Ulai kuwa Eufrati, mmoja wa mito mikuu ya Shinari.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Maono ya Hiddekel yanawasilisha historia ya nje ya yule joka, yule mnyama na yule nabii wa uongo wanaouongoza ulimwengu hadi Harmagedoni, na maono ya Ulai yanawakilisha kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu wa mwanadamu. Kwa namna ya kinabii, uvuvio hutumia Mto Ulai kama shahidi wa pili pamoja na Mto Frati ili kutambulisha kazi inayotekelezwa na Kristo katika kuunganisha Uungu Wake na ubinadamu.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Euphrates na Tigris zote mbili zilitokea Edeni na hupitia katika urefu wote wa historia ya agano. Zinapoingia katika nguzo kuu ya Uadventista tarehe 22 Oktoba, 1844, Euphrates inaunganishwa na mfereji wa Ulai uliotengenezwa na binadamu ili kuwakilisha muunganiko wa Uungu na ubinadamu, unaotekelezwa kwa imani ya wale wanaowakilishwa kama mia na arobaini na nne elfu. Ulai inawakilisha jaribio juu ya mamlaka ya Neno la kinabii la Mungu, kwa kuwa inaweka mamlaka ya Ellen White, anayebainisha mto wa Uajemi Ulai kuwa mojawapo ya mito mikuu ya Shinari, kinyume na wataalamu wa ulimwengu.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ishara ya Mto Ulai inawakilisha mtihani kati ya neno la mwanadamu na Neno la Mungu. Je, wanadamu wako sahihi, au maneno yaliyowasilishwa na Dada White ndiyo sahihi? Je, Mto Ulai unawakilisha mto mmoja katika Uajemi, au unawakilisha mto wa kinabii unaoundwa na maji kutoka Edeni yaliyochanganyika na maji kutoka kwa wanadamu?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Huenda kukawa na njia nyingi za kutatua mtanziko huu niliouibua, lakini nitaweka wazi baadhi ya mawazo ili uone hoja yangu. Je, wanahistoria na wanatheolojia wa kidunia wako sahihi na Dada White amekosea? Hakuna anayebishia kwamba "mito mikuu ya Shinari" ni Tigrisi na Frati. Hivyo, Dada White anapotambua mto Ulai huko Uajemi kuwa mto mkuu wa Shinari, je, yeye ni nabii wa uongo? Au, je, yeye ni nabii wa kweli aliyekosea? Ni makosa mangapi ambayo nabii wa kweli anaweza kufanya kabla hajavuka mstari na kuwa nabii wa uongo? Au, je, wanahistoria ndiyo waliokosea? Au, je, kwa kweli yeye yuko sahihi? Au, je, wanahistoria na Dada White wote wawili wako sahihi? Niliibua mtanziko huu kwa kusudi la kutumia ufafanuzi wa mtanziko huu kama hoja ya nyongeza kuhusu yule mtu aliyevaa kitani, aliyesimama juu ya mto, ambaye aliulizwa, "Hata lini?" katika maono yote mawili ya mto Hidekeli na mto Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Katika sura ya nane ya Danieli, Danieli yuko Susa, huko Uajemi, na Susa iko kwenye Mto Ulai ambao, kwa sababu ya tasnia ya kilimo, unajumuisha mto wa asili na pia mfululizo wa mifereji ya maji iliyojengwa na binadamu. Ulai unapotiririka chini umbali wa takriban maili mia moja hamsini zaidi, unaungana na muunganiko wa mito Tigrisi na Eufrati. Tigrisi na Eufrati zilizoanzia Edeni hatimaye huungana, na zinapoungana, Mto Ulai kutoka Uajemi hujiunga katika mahali hapo hapo. Mto Ulai unapokutana na mfumo wa vinamasi vya Tigrisi katika muunganiko wa Tigrisi na Eufrati, Ulai unakuwa sehemu ya maji yanayounda mito mikuu ya Shinari. Wanahistoria wako sahihi, na vivyo hivyo Dada White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Wakati Dada White anapotambua maono ya Ulai katika sura ya nane, anabainisha mto unaojulikana kwa mfumo wake wa mifereji ya maji ya kutengenezwa na binadamu unaounganisha mito ya Tigris na Eufrate, ambayo yanawakilisha vipindi viwili vya miaka 2520, vilivyohitimika mwaka 1798 na 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Jina la kale la Mto Tigris ni Hiddekel, na kuhusiana na Mto Frati, mito hiyo miwili imetajwa kwa uwazi katika unabii kuwa inahusishwa na Ashuru na Babeli, ambao pia wametambuliwa kama simba wawili waliokusudiwa kuwaadhibu kondoo wa Mungu. Nguvu hizo mbili za kuleta ukiwa zilikuwa kielelezo cha mapema cha nguvu mbili za kuleta ukiwa za Roma ya kipagani na Roma ya kipapa, ambazo ni alama za mwanamume na mwanamke, au kanisa na dola. Roma ya kipagani ilikuwa mwanamume anayewakilisha utawala wa dola, na Roma ya kipapa ni mwanamke najisi wa utawala wa kanisa. Ashuru alikuwa mwanamume na Babeli mwanamke katika uhusiano wao wa kinabii, hivyo kuutambulisha Mto Tigris kama mwanamume na Mto Frati kama mwanamke.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Mto Tigris ni mto wa utawala wa dola uliodumu hadi mwaka 1798, na Mto Frati wa utawala wa kanisa ulidumu hadi mwaka 1844. Mto Frati ilibidi ufike hadi mwaka 1844, kwa kuwa ujumbe wa 1844 ulihusu Babeli, (Frati) ambayo ilianguka tena mwaka 1844. Frati ulipotoa maporomoko ya maji mwaka 1844, Mto Ulai, ambao pia ulikuwa umejiunga kwenye makutano ya mito kama ishara ya matendo ya kibinadamu, ukachanganyika na maji ya mto mwingine. Mto wa utawala wa dola ulizibwa kwa bwawa mwaka 1798, wakati mamlaka ya kiraia yalipoondolewa kutoka kwa utawala wa Kipapa. Katika mwaka huo huo Marekani ilianza kutawala kama mnyama wa nchi na ufalme wa sita wa unabii wa Biblia. Mto Tigris ulizibwa mwaka 1798, mahali ambapo hatimaye dola litalazimisha ulimwengu wote kuvunja lile bwawa, ambalo sasa linazuia mafuriko ya mateso ya Kipapa yanayokaribia kuufagia ulimwengu kama gharika kubwa isiyozuilika. Ukuta huo, au bwawa hilo, ni ukuta wa utenganisho kati ya kanisa na dola.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Mnamo 1844, mito Frati na Ulai yote miwili hutambulisha ujumbe wa 1844 kuwa ni anguko la Babeli, na pia kuwa ndiyo kazi yenyewe ambayo Kristo alianza mwaka 1844, ambapo, kama Mjumbe wa Agano, alitakasa—kwa kuwaondolea—maji ya Babeli na matendo ya kibinadamu kutoka kwa watu waliotarajiwa kuingia katika patakatifu Pake—watu waliokuwa wanahitaji kutakaswa kabla ya kuingia katika Patakatifu pa Patakatifu. Kutakaswa kwa mwisho kwa watu hao kulikamilishwa kupitia mvua iliyomwagika kwa njia ya ujumbe wa Kilio cha Usiku wa Manane, na matone hayo ya mvua ya ujumbe wa Kilio cha Usiku wa Manane yalidistiliwa kutoka kwenye maji ya Tigrisi, wafuasi wa Miller walipotambua Roma ya kipapa na mwaka 1798, na walipotambua anguko la Babeli na kutakaswa mapema kabla ya mlango kufungwa kwa njia ya ujumbe huo, au tuseme—wakatakaswa na mvua iliyotoka katika maji yaliyodistiliwa ya mito Ulai, Tigrisi na Frati, walipowasilisha ujumbe wa Danieli 8:14, na kutimiza ujumbe wa Kilio cha Usiku wa Manane kabla ya kufunguliwa kwa Siku ya Upatanisho ya mfano halisi.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Kristo anaposimama juu ya maji ya Hiddekel katika aya ya saba ya sura ya kumi na mbili ya Danieli, anasimama juu ya maji ya Tigris, maji ya utawala wa dola katika maono yanayoainisha harakati za mwisho za utawala wa kibinadamu zinazopelekea kufungwa kwa mlango wa rehema. Anasimama hapo akijibu swali la aya iliyotangulia, kama vile katika maono ya Mto Ulai, yule mtu aliyevikwa kitani, ambaye huko ni Palmoni, Mwenye Kuhesabu wa Ajabu, anatoa jibu kwa swali la aya iliyotangulia. Katika matukio yote mawili mazungumzo ni ya mbinguni kati ya malaika na Kristo, na katika yote mawili swali ni, "Hata lini?"

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Jibu ni hadi siku 2300; katika sura ya nane na sura ya kumi na mbili ni “wakati, nyakati na nusu ya wakati.” Jibu hueleweka kuwa miaka 2300 na 1260, lakini mwaka 1844 Mungu aliweka marufuku juu ya matumizi ya muda ndani ya ujumbe wa kinabii, kwa maana muda haupo tena. Jibu la Palmoni, yule mtu aliyevikwa kitani, ni lipi kwa kizazi chake cha mwisho? Swali la “Hata lini?” limeonyeshwa kwa ushahidi mwingi kwamba linaitambua sheria ya Jumapili kuwa jibu la swali hilo; basi, je, patakatifu hutakaswa wakati wa sheria ya Jumapili, na je, “maajabu haya yote” hukamilika wakati wa sheria ya Jumapili? Ni “maajabu” gani yanayokamilika wakati wa sheria ya Jumapili, na “maajabu” hayo yalianza lini?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Ndipo mimi Danieli nikatazama, na tazama, walikuwepo wengine wawili, mmoja ukingoni mwa mto upande huu, na mwingine ukingoni mwa mto upande ule. Na mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Hata lini itakuwa mwisho wa maajabu haya?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Nikasikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiyemilele kwamba itakuwa kwa muda, nyakati, na nusu; na atakapokwisha kutawanya nguvu za watu watakatifu, ndipo mambo haya yote yatamalizika. Danieli 12:5-7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Swali la kifumbo la “Hata lini?” linaashiria sheria ya Jumapili, na malaika hakuuliza “sheria ya Jumapili itakuwa lini?”, bali “mwisho wa maajabu utakuwa lini?”. “Maajabu” hayo huishia kwenye sheria ya Jumapili, basi maajabu yanayopelekea sheria ya Jumapili ni yapi? Au, kuwa sahihi zaidi, ni nini yale “maajabu” yanayowakilishwa katika maono yaliyotolewa na Hiddekel, yanayowakilishwa katika sura ya kumi hadi kumi na mbili? Tukibaini “maajabu” ni nini, huenda tukagundua ni lini “maajabu” yanaanza. Katika Danieli kumi, Gabrieli anaainisha wazi lengo lake katika mwingiliano wake na Danieli wakati wa maono.

> 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.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabrieli alikuja kuwafanya watu wa Mungu waelewe yatakayowapata katika siku za mwisho. Kukubali kwamba unabii katika Danieli sura ya kumi na mbili uliueleweka kwa usahihi na Wamileraiti, halafu kutumia ukiri huo kukataa matumizi ya sura hiyo kwa siku za mwisho, ni kupinga kusudi alilotaja Gabrieli. Mara tu Gabrieli anapoanza masimulizi ya kinabii katika mstari wa kwanza wa sura ya kumi na moja hadi mstari wa tatu wa sura ya kumi na mbili, historia inayowakilishwa ni maelezo ya kinabii ya nje kuhusu jinsi joka, mnyama na nabii wa uongo wanavyoiongoza dunia hadi Har-Magedoni. Kuna vifungu ndani ya sura hiyo vinavyoeleza watu wa Mungu wakiteswa, lakini historia ya sura ya kumi na moja kimsingi ni ufunuo wa nje. Hii ina maana kwamba sura ya kumi na sura ya kumi na mbili zinawakilisha alfa na omega ndani ya maono ya mwisho ya Danieli, kwa kuwa, tofauti na sura ya kumi na moja, zote mbili zinaeleza ujumbe wa ndani unaotambua kutia muhuri wale mia moja arobaini na nne elfu. Sura ya katikati ni uasi wa wanadamu kama unavyowakilishwa na mfalme wa kaskazini, papa wa Rumi; na sura ya alfa, ya kumi, pamoja na sura ya omega, ya kumi na mbili, zinaeleza uzoefu wa ndani wa wale mia moja arobaini na nne elfu katika siku za mwisho. Sura zote tatu zinaelekeza kwenye mwisho wa kipindi cha rehema; sura ya alfa inaanza na hofu ya Mungu inayotenganisha makundi mawili ya waabudu, na mwishoni mwa sura hiyo Danieli anapewa nguvu maradufu, hivyo kutambulisha ujumbe wa malaika wa kwanza na wa pili. Sura ya kumi na mbili ni sura ya omega, nayo inatambulisha ujumbe wa hukumu wa malaika wa tatu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Sura ya kumi na moja inaeleza kwa undani uasi wa wanadamu kuanzia uangamizi wa Yerusalemu hadi kufungwa kwa mlango wa rehema, ambao, kulingana na Dada White, ni kielelezo cha kufungwa kwa mlango wa rehema mwishoni mwa ulimwengu. Danieli sura ya kumi na moja inaanzia uangamizi wa Yerusalemu, maana Danieli ni miongoni mwa wale waliotekwa kupelekwa Babeli wakati wa uangamizi wa Yerusalemu mara tatu uliokuwa mfano wa uangamizi wa mji huo huo mwaka 70 BK, na kisha tena katika siku za mwisho kama inavyowakilishwa na ulimwengu.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Kulikuwa na matukio mawili halisi ya uharibifu wa Yerusalemu yaliyotokea katika siku ileile ya mwaka, yakiwa yametenganishwa na miaka mia sita sitini na tano. Matukio hayo mawili ya uharibifu yalikuwa ya mji ambamo Sanduku la Agano lilipaswa kuwepo. Shilo ilikuwa na sifa zilezile za kinabii na inawakilisha uharibifu wa kwanza wa mji ambamo uwepo wa Mungu ulikuwapo, au ulipaswa kuwapo. Dada White anapotumia uharibifu wa Yerusalemu kama ishara ya uharibifu wa siku za mwisho, anatoa maoni kuhusu hotuba ya Kristo kuhusu uharibifu wa Yerusalemu.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, na uharibifu wa Yerusalemu chini ya Nebukadneza na Tito, ni mashahidi watatu wa siku za mwisho, kama inavyowakilishwa na uharibifu wa mji wa Mungu. Shilo ni ujumbe wa malaika wa kwanza unaofundisha kumcha Mungu, jambo ambalo Eli hakulifanya, na kumpa utukufu, jambo ambalo Eli hakulifanya, kwa maana saa ya hukumu yake imekuja. Ujumbe wa malaika wa pili ndiko tunakopata maradufu, kama inavyowakilishwa na Nebukadneza na Tito. Uharibifu wa tatu wa Yerusalemu, katika siku za mwisho, uko katika kufungwa kwa mlango wa rehema, ambao ni mwisho wa hukumu.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Sura ya kumi na moja ni historia ya nje ya ujumbe wa malaika watatu. Iko katikati ya maono ya utengano ya sura ya kumi na miguso mitatu ya kutia nguvu iliyotokea siku ya ishirini na mbili ya maono ya Danieli. Hii inamaanisha kwamba sura ya kumi na mbili pia itahusu simulizi ya ndani kuhusu yale yanayowakuta watu wa Mungu katika siku za mwisho. Pia inamaanisha kwamba nuru ndani ya sura ya kumi na mbili ni angavu mara ishirini na mbili kuliko nuru katika sura ya kumi.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Katika maono ya Mto Ulai, Kristo pia aliulizwa, “Hata lini?” Mistari kumi na miwili ya awali iliyoongoza hadi swali katika mstari wa kumi na tatu ilitambulisha historia ya kinabii ya nje inayowakilisha maelezo muhimu kuhusu nguvu za unabii wa Biblia. Mistari hiyo kumi na miwili ilirudia tu na kupanua historia iliyowakilishwa katika sura ya saba. Historia ya kinabii iliyowasilishwa katika mistari hiyo inarudiwa na kupanuliwa katika sura ya kumi na moja, kuanzia nyakati za Wamedi na Waajemi. Nusu ya mwisho ya sura ya nane na sura yote ya tisa ni uwakilishi wa watu wa Mungu wa siku za mwisho uliotolewa na nabii Danieli. Maono ya historia ya kinabii yanayopatikana katika maono ya Mto Ulai yaliyoenea katika sura tatu, pamoja na uwakilishi wa watu wa Mungu katika sura hizo kupitia mwingiliano wa Danieli na Gabrieli, ndiyo alfa hadi omega ya sura za kumi hadi kumi na mbili.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Kwa kuwa Hiddekel ni omega na Ulai ni alfa, nguvu inayowakilishwa na nuru iliyofunuliwa katika sura ya kumi na mbili, wakati wa mwisho unapofikiwa, ni angavu mara ishirini na mbili kuliko maono ambayo ndiyo nguzo kuu na msingi wa Uadventista. Hali ikiwa hivyo; nuru ya maono ya mwisho ya Danieli inatambulishwa moja kwa moja kama nuru inayohusishwa na watu wa Mungu katika siku za mwisho. Malaika anapomuuliza yule mtu aliyevikwa kitani, "Hata lini?" hadi mwisho wa maajabu haya, maajabu hayo ni wale wanaong'aa kama nyota milele na milele kama vile historia ya agano la Abramu inavyotoa mwangwi wa amri kwa Abramu atazame nyota. Maajabu katika Danieli kumi na mbili ni mabadiliko ya wanadamu kuwa bendera ya mia arobaini na nne elfu.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Katika sehemu ya awali tulitambua kwamba mstari wa kumi na moja wa Danieli kumi na mbili unaonyesha kipindi cha kinabii kinachojumuisha vipindi viwili, cha kwanza kikiwa miaka thelathini. Ili kutilia mkazo unaofaa kwenye mstari wa kumi na moja, nilienda kwenye mstari wa saba; kuonyesha ushiriki wa moja kwa moja wa Kristo katika maajabu anayoyatenda miongoni mwa watu Wake katika siku za mwisho.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Nikirejea kwenye mstari wa kumi na moja nataka kukukumbusha kwamba sura ya kumi na mbili inaitwa moja kwa moja "siku za mwisho" na Gabrieli. Katika siku za elfu mia arobaini na nne, siku ambazo wanawekwa muhuri na kuingia katika agano na Mungu; kulingana na kitabu cha Danieli, kutakuwa na ujumbe utakaofunguliwa ambao utaongezeka na kuwa kilio kikuu. Ujumbe huo unawakilishwa katika sura ya kumi na mbili na vipindi vitatu tofauti vya kinabii, ambavyo tayari vimefafanuliwa na Wamileraiti, na baadaye vikathibitishwa na Roho ya Unabii. Vipindi hivyo vitatu haviwakilishi wakati, kwa kuwa malaika yuleyule anayeinua mikono yake miwili mbinguni katika sura ya kumi na mbili, alinua mkono mmoja mbinguni katika Ufunuo sura ya kumi, akaapa ya kwamba hapatakuwapo tena wakati. Tangazo hilo la mwaka 1844 linamaanisha kwamba vipindi vitatu vya kinabii katika Danieli sura ya kumi na mbili ni vipindi vya mfano ambavyo havikukusudiwa kuwakilisha wakati.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Kwa hiyo, wakati kipindi cha katikati cha kinabii cha mfano katika Danieli sura ya kumi na mbili, sura ileile ambayo Mikaeli anasimama, ni kipindi cha mara mbili kinachoanza kwa muda wa miaka thelathini, ndipo unajua kwamba kipindi hicho cha mara mbili kinachoanza kwa miaka thelathini ndicho utimilifu kamili wa unabii wa alfa wa Abramu. Omega ya unabii wa wakati unaoanzisha historia ya agano ya watu waliochaguliwa inafikia utimilifu wake kamili katika sura ileile ambayo ndiyo kilele cha ushuhuda wa Danieli kuhusu yatakayowapata watu wa Mungu katika siku za mwisho.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Wakati wa mwisho, kitabu cha Danieli huondolewa mihuri yake na nuru inayozalishwa huwaweka muhuri watu wa Mungu. Wakati wa mwisho, kitabu cha Danieli huondolewa mihuri yake na nuru inayozalishwa inawakilishwa na vipindi vitatu vya kinabii ndani ya sura ya mwisho ya Danieli. Sura hiyo ndiyo omega ya sura tatu zinazounda maono ya Hiddekel, na maono ya Hiddekel ndiyo omega kwa sura tatu zinazowakilisha alfa ya maono ya mito ya Danieli. Mito iliyianza Edeni hatimaye iliishia kwa Danieli, na kisha Neno la kinabii la Mungu likazileta kwenye harakati ya Wamilleriti ya malaika wa kwanza na wa pili, harakati ya alfa ya harakati mbili za malaika watatu. Miaka 1290 ya mstari wa kumi na moja ndiyo omega kwa unabii wa miaka 430 wa Abramu na Paulo.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Kabla ya kuendelea katika Danieli 12 na uhusiano wake na unabii wa Abramu, ni vyema kukumbuka ni nani Paulo. Paulo hakuwa tu mtume wa Mataifa, bali pia kwa umuhimu uleule aliwasilisha ujumbe wake kupitia Neno la kinabii la Mungu. Zaidi ya hilo, jambo muhimu zaidi ni kwamba Paulo alikuwa nabii wa vipindi vya mpango wa Mungu. Nabii wa vipindi ni nabii anayeinuliwa kuwaongoza watu wa Mungu kutoka kipindi kimoja kwenda kingine, kama vile Musa kutoka ibada ya madhabahu hadi ibada ya patakatifu, na Yohana Mbatizaji kutoka patakatifu pa duniani hadi patakatifu pa mbinguni. Paulo aliandika maelezo na kanuni nyingi zaidi kuhusu matumizi ya maana halisi kwa maana ya kiroho kuliko waandishi wote wengine wa Biblia kwa pamoja, kwa mbali! Aliinuliwa ili kufafanua mpito kutoka kwa maana halisi hadi maana ya kiroho katika muktadha wa watu wa agano wa Mungu.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulo ndiye kiungo kinachounganisha kati ya ahadi za agano kwa watu waliochaguliwa wa Ibrahimu, wakati ambapo watu hao waliochaguliwa walibadilika kutoka kuwa wa kimwili hadi wa kiroho. Ikiwa hujaelewa ipasavyo nafasi ya Paulo katika historia ya agano, huenda usione jinsi ilivyo mwafaka kimungu kwamba unabii wa muda wa kwanza wa watu wa agano la Mungu ni unabii wa sehemu mbili unaoanza na kipindi cha miaka 30. Unabii mmoja uliowekwa na baba wa watu waliochaguliwa, na walipobadilika kuwa watu waliochaguliwa wa kiroho, nabii wa enzi maalum aliinuliwa ili kutambua na kueleza mabadiliko hayo, na pia kuthibitisha unabii wa muda wa Abramu kwa ushuhuda wa pili kutoka Agano Jipya unaolingana na ushuhuda wa kwanza kutoka Agano la Kale. Abramu mwanzoni, kisha Paulo mwishoni, wanaashiria umuhimu wa 1290 katika siku za mwisho.

We will continue in the next article.

Tutaendelea katika makala ijayo.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> Maono ya Zakaria kuhusu Yoshua na Malaika yanatumika kwa uzito wa pekee kwa uzoefu wa watu wa Mungu katika matukio ya mwisho ya siku kuu ya upatanisho. Kanisa la masalia wakati huo litaletwa katika jaribu kubwa na dhiki. Wale wanaozishika amri za Mungu na imani ya Yesu watahisi ghadhabu ya joka na majeshi yake. Shetani huhesabu ulimwengu kuwa raia wake; amepata udhibiti hata juu ya wengi wanaodai kuwa Wakristo. Lakini hapa kuna kundi dogo linalopinga ukuu wake. Kama angeweza kuwafuta kutoka duniani, ushindi wake ungekamilika. Kama alivyowashawishi mataifa ya kipagani waangamize Israeli, vivyo hivyo, katika wakati ujao wa karibu, atachochea nguvu za uovu za dunia ziwaangamize watu wa Mungu. Watu watalazimishwa kutoa utiifu kwa amri za kibinadamu zinazokiuka sheria ya Mungu.

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> Wale waaminifu kwa Mungu watatishwa, watashutumiwa, na watatengwa. Watasalitiwa ‘na wazazi, na ndugu, na jamaa, na marafiki,’ hata kufikia mauti. Luka 21:16. Tumaini lao la pekee liko katika rehema za Mungu; ulinzi wao wa pekee utakuwa maombi. Kama vile Yoshua alivyosihi mbele za malaika, vivyo hivyo kanisa la mabaki, kwa mioyo iliyovunjika na imani isiyotetereka, litasihi msamaha na ukombozi kupitia Yesu, Mwombezi wao. Wanatambua kikamilifu udhambi wa maisha yao, wanaona udhaifu wao na kutostahili kwao; nao wako tayari kukata tamaa.

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> Mjaribu anasimama karibu kuwashtaki, kama alivyosimama kando kumpinga Yoshua. Anaonyesha mavazi yao machafu, tabia zao zenye kasoro. Anaweka wazi udhaifu wao na upumbavu wao, dhambi zao za kutokushukuru, na kutofanana kwao na Kristo, ambako kumedhalilisha Mkombozi wao. Anajaribu kuwaogofya kwa wazo kwamba hali yao haina matumaini, kwamba doa la unajisi wao halitaoshwa kamwe. Anatumaini kuharibu imani yao kiasi kwamba watasalimu amri kwa majaribu yake, na kuacha uaminifu wao kwa Mungu.

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> Shetani anao ufahamu sahihi wa dhambi alizowajaribu watu wa Mungu kuzitenda, naye analeta mashtaka yake dhidi yao, akitangaza kwamba kwa dhambi zao wamepoteza ulinzi wa Mungu, na akidai kwamba ana haki ya kuwaangamiza. Anawahukumu kuwa wanastahili kama yeye kuondolewa katika kibali cha Mungu. 'Hawa ndio,' asema, 'watu watakaochukua nafasi yangu mbinguni, na nafasi ya malaika walioungana nami? Wanadai kutii sheria ya Mungu; lakini je, wamezishika amri zake? Je, si wamejipenda wao wenyewe kuliko kumpenda Mungu? Je, si wameweka maslahi yao juu ya utumishi wake? Je, si wamevipenda vitu vya dunia? Tazama dhambi zilizotia doa maisha yao. Tazama ubinafsi wao, nia zao mbaya, chuki yao wao kwa wao. Je, Mungu atanifukuza mimi na malaika wangu kutoka mbele zake, na bado awatuze wale waliokuwa na hatia ya dhambi zilezile? Ee Bwana, huwezi kufanya hivi kwa haki. Haki inadai kwamba hukumu itolewe juu yao.'

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> Lakini ingawa wafuasi wa Kristo wametenda dhambi, hawajajitoa ili kutawaliwa na mawakala wa Shetani. Wametubu dhambi zao na wamemtafuta Bwana kwa unyenyekevu na majuto, na Mwombezi wa kimungu anawaombea kwa niaba yao. Yeye ambaye ameumizwa zaidi na ukosefu wao wa shukrani, anayejua dhambi zao na pia toba yao, hutangaza: 'Bwana na akukemee, Ee Shetani. Niliutoa uhai Wangu kwa ajili ya nafsi hizi. Wamechorwa katika viganja vya mikono Yangu. Huenda wana mapungufu ya tabia; huenda wameshindwa katika jitihada zao; lakini wametubu, nami nimewasamehe na nimewapokea.'

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> Mashambulizi ya Shetani ni makali, udanganyifu wake ni wa hila; lakini jicho la Bwana lipo juu ya watu wake. Mateso yao ni makubwa, miali ya tanuru yaonekana karibu kuwateketeza; lakini Yesu atawatoa kama dhahabu iliyojaribiwa motoni. Udunia wao utaondolewa, ili kupitia wao mfano wa Kristo ufunuliwe kikamilifu.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> Wakati fulani Bwana huonekana kana kwamba amesahau hatari za kanisa lake na madhara ambayo maadui wa kanisa hilo wamelisababishia. Lakini Mungu hajasahau. Hakuna chochote katika dunia hii kilicho kipendwacho mno moyoni mwa Mungu kama kanisa lake. Si mapenzi yake kwamba sera za kidunia ziharibu sifa ya kanisa lake. Hawaachi watu wake kushindwa na majaribu ya Shetani. Atawaadhibu wale wanaomwakilisha vibaya, lakini atawarehemu wote wanaotubu kwa dhati. Kwa wale wanaomwomba nguvu ili kukuza tabia ya Kikristo, atawapa msaada wote unaohitajika.

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> Katika wakati wa mwisho watu wa Mungu wataugua na kulia kwa ajili ya machukizo yanayofanywa katika nchi. Kwa machozi watawaonya waovu juu ya hatari ya kuikanyaga sheria ya Mungu, na kwa huzuni isiyoweza kuelezwa watajinyenyekeza mbele za Bwana katika toba. Waovu wataidhihaki huzuni yao na kukebehi wito wao wa dhati. Lakini huzuni kuu na unyenyekevu wa watu wa Mungu ni ushahidi usioweza kupingika kwamba wanapata tena nguvu na uungwana wa tabia uliopotea kwa matokeo ya dhambi. Ni kwa sababu wanamkaribia Kristo, kwa sababu macho yao yamekazia usafi wake mkamilifu, ndipo wanapotambua kwa uwazi uovu uliokithiri wa dhambi. Upole na unyenyekevu ndizo masharti ya mafanikio na ushindi. Taji ya utukufu inawasubiri wale wainamao miguuni pa msalaba.

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> Waaminifu wa Mungu, wale waombao, ni kana kwamba wamefichwa pamoja Naye. Wenyewe hawajui ni kwa kiasi gani wamelindwa kwa usalama. Wakisukumwa na Shetani, watawala wa ulimwengu huu wanatafuta kuwaangamiza; lakini lau macho ya watoto wa Mungu yangefunguliwa kama yalivyofunguliwa macho ya mtumishi wa Elisha kule Dothani, wangeona malaika wa Mungu wamepiga kambi kuwazunguka, wakizuia majeshi ya giza.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> Watu wa Mungu wanapotesa nafsi zao mbele zake, wakiomba usafi wa moyo, amri hutolewa, 'Ondoeni mavazi machafu,' na maneno ya kutia moyo hunenwa, 'Tazama, nimekuondolea uovu wako, nami nitakuvika mavazi mapya.' Zekaria 3:4. Vazi lisilo na doa la haki ya Kristo huvalishwa juu ya watoto wa Mungu waliopimwa na kutiwa majaribuni, walio waaminifu. Mabaki waliodharauliwa wanavikwa mavazi ya utukufu, wala hawatatiwa unajisi tena na ufisadi wa dunia. Majina yao yanahifadhiwa katika kitabu cha uzima cha Mwana-Kondoo, yameandikishwa miongoni mwa waaminifu wa nyakati zote. Wamepinga hila za mdanganyaji; hawajageuzwa kutoka katika uaminifu wao kwa mngurumo wa joka. Sasa wako salama milele dhidi ya hila za mjaribu. Dhambi zao zinahamishiwa kwa mwasisi wa dhambi. 'Kilemba kizuri' kinawekwa juu ya vichwa vyao.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> Wakati Shetani amekuwa akitoa mashtaka yake, malaika watakatifu, wasioonekana, wamekuwa wakipita huku na huko, wakiweka juu ya waaminifu muhuri wa Mungu aliye hai. Hawa ndio wasimamao juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa na jina la Baba limeandikwa katika vipaji vya nyuso zao. Wanaimba wimbo mpya mbele ya kiti cha enzi, ule wimbo ambao hakuna mtu awezaye kujifunza ila wale mia na arobaini na nne elfu waliokombolewa kutoka duniani. ‘Hawa ndio wafuatao Mwana-Kondoo kokote aendako. Hawa walikombolewa kutoka miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Wala katika vinywa vyao hakukuonekana hila; kwa maana hawana doa mbele ya kiti cha enzi cha Mungu.’ Ufunuo 14:4, 5.

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> Sasa yametimia kikamilifu maneno ya Malaika: “Sikiliza sasa, Ee Yoshua kuhani mkuu, wewe na wenzako wanaokaa mbele yako; kwa maana hao ni watu wa ajabu; kwa maana, tazama, nitaleta Mtumishi Wangu Chipukizi.” Zekaria 3:8. Kristo amefunuliwa kama Mkombozi na Mwokozi wa watu wake. Sasa kweli mabaki ni “watu wa ajabu,” kwa kuwa machozi na unyenyekevu wa hija yao vinatoa nafasi kwa furaha na heshima mbele za Mungu na Mwanakondoo. “Siku ile chipukizi la Bwana litakuwa zuri na tukufu, na tunda la nchi litakuwa bora na la kupendeza kwa wale walionusurika wa Israeli. Na itakuwa kwamba yeye aliyesalia Sayuni, na yeye aliyebaki Yerusalemu, ataitwa mtakatifu, kila mmoja aliyeandikwa miongoni mwa walio hai Yerusalemu.” Isaya 4:2, 3. Manabii na Wafalme 587-592.

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