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# The Hidden History of Verse Forty - Number One

Historia Iliyofichika ya Aya ya Arobaini - Nambari ya Kwanza

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Kufunua Unabii: Siku za Mwisho, Simba wa Yuda, na Harakati za Mwisho za Ufunuo

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Katika Ufunuo sura ya tano, Simba wa kabila la Yuda anawakilisha nafasi ya Kristo kama yule aliyeshinda ili kutia muhuri na kuufungua Neno la Mungu kulingana na mapenzi Yake. Mwaka 1989, miaka mia moja ishirini na sita baada ya uasi wa mwaka 1863, Simba wa kabila la Yuda aliziondolea muhuri aya sita za mwisho za Danieli sura ya kumi na moja. Aya hizo zinaanza na jeraha la mauti la upapa mnamo mwaka 1798, na zinawasilisha ushuhuda wa jinsi jeraha la kipapa litakavyoponywa, na zaidi ya hapo hadi kufikia jeraha la mauti la mwisho la upapa. Aya hizo zinaanza pale zinapomalizia; kwa hukumu ya Roma ya kipapa.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Mistari ile sita inaelezea uponyaji wa jeraha la mauti la upapa, na pia jinsi umoja wa mara tatu wa joka, mnyama na nabii wa uongo unavyoiongoza ulimwengu hadi Armagedoni, ambayo inatambuliwa katika aya ya arobaini na tano kama "kati ya bahari na mlima mtakatifu mtukufu."

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alfa na Omega huwakilisha tabia ya Kristo ya daima kuonyesha mwisho kwa kutumia mwanzo. Harakati ya matengenezo ya wale mia arobaini na nne elfu ni harakati ya malaika wa tatu, ambayo ni harakati ya mwisho iliyotanguliwa kwa mfano na mwanzo wake, ambao ulikuwa harakati ya Wamillerite ya malaika wa kwanza na wa pili. Harakati ya Wamillerite ilianza wakati wa mwisho mwaka 1798, hapo ndipo aya sita za mwisho za Danieli kumi na moja zinaanza, na harakati hiyo ilikoma wakati wa kufunguliwa kwa hukumu tarehe 22 Oktoba 1844. Harakati ya wale mia arobaini na nne elfu hukoma wakati wa sheria ya Jumapili nchini Marekani.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Mwanzoni mwa harakati katika wakati wa mwisho, mwaka 1989, Simba wa kabila la Yuda alifunua aya sita za mwisho za Danieli sura ya kumi na moja, na mwishoni mwa harakati, kabla tu ya sheria ya Jumapili, Yeye anaifunua historia iliyofichika ya aya ya arobaini ya Danieli sura ya kumi na moja. Maelezo ya Dada White kuhusu ni sehemu gani ya Danieli imefunuliwa yanahusu kufunuliwa mwaka 1989, na pia tukio la kufunuliwa lililoanza mwezi Julai 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> Kitabu kilichotiwa muhuri hakikuwa kitabu cha Ufunuo, bali ile sehemu ya unabii wa Danieli iliyohusu siku za mwisho. Maandiko yanasema, 'Lakini wewe, Ee Danieli, yafunge maneno, na uutie muhuri kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka' (Danieli 12:4). Kitabu kilipofunguliwa, tamko lilitolewa, 'Wakati hautakuwapo tena.' (Tazama Ufunuo 10:6.) Kitabu cha Danieli sasa kimeondolewa muhuri, na ufunuo ambao Kristo alimfunulia Yohana unakusudiwa kuwafikia wakazi wote wa dunia. Kwa kuongezeka kwa maarifa, watu wataandaliwa kusimama katika siku za mwisho. . . .

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> Katika ujumbe wa kwanza wa malaika, wanadamu wanaitwa kumwabudu Mungu, Muumba wetu, aliyeumba dunia na vitu vyote vilivyomo ndani yake. Wametoa heshima kwa taasisi ya Upapa, wakiibatilisha sheria ya Yehova, lakini kutakuwa na ongezeko la maarifa kuhusu somo hili. Ujumbe Uliochaguliwa, kitabu cha 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Mnamo 1989, sehemu ya kitabu cha Danieli iliyohusiana na siku za mwisho ilikuwa mistari sita ya mwisho ya sura ya kumi na moja, na kadiri harakati ya elfu mia arobaini na nne inapofikia mwisho wa harakati yao, sehemu ya kitabu cha Danieli iliyofunguliwa muhuri ni historia iliyofichwa ya mstari wa arobaini, ambayo inawakilisha historia ya 1989 hadi sheria ya Jumapili nchini Marekani. Historia iliyofichwa ya mstari wa arobaini ndiyo historia ya elfu mia arobaini na nne. Kila nabii anatoa ushuhuda kuhusu kipindi hicho.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Katika kifungu hicho, ongezeko la maarifa ambalo "linalokusudiwa kuandaa watu wasimame katika siku za mwisho," linawakilisha kufunuliwa kwa mistari sita ya mwisho mwaka 1989, na tena linawakilisha kufunuliwa kwa historia iliyofichwa ya mstari wa arobaini. Katika historia zote mbili uvuvio unatambua kwamba kutakuwa na ongezeko la maarifa kuhusu mamlaka ya kipapa na sheria ya Jumapili. Katika mwanzo na mwisho wa harakati ya elfu mia moja arobaini na nne, ongezeko la maarifa linaleta mchakato wa majaribu wa hatua tatu, kama inavyowakilishwa katika Danieli sura ya kumi na mbili.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Kama ilivyo kwa harakati zote takatifu za mageuzi, hatua tatu ambazo Danieli anaziwakilisha kama “kusafishwa, kutiwa weupe, na kujaribiwa” zinawakilisha alama ya njia ya kushuka kwa ishara ya kimungu, ikifuatiwa na kujaribiwa kwa utabiri ulioshindikana, kisha kipimo cha tatu kinachodhihirisha tabia za makundi mawili yanayoibuka kutokana na kukubali kwao, au kukataa kwao, ongezeko la maarifa lililofunuliwa. Mwanzoni mwa harakati ya laki moja na elfu arobaini na nne, hatua tatu zilikuwa 11 Septemba 2001, zikafuatiwa na 18 Julai 2020, kisha sheria ya Jumapili. Mwishoni mwa harakati hiyo hiyo hatua tatu ni Julai 2023, kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane, na sheria ya Jumapili.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Ujumbe unaowaandaa watu wa Mungu kusimama, ambao uliondolewa muhuri mnamo Julai 2023, unajumuisha mistari kadhaa ya ukweli wa kinabii, na miongoni mwa hayo ni mifupa mikavu iliyokufa ya Ezekieli katika sura ya thelathini na saba. Ezekieli anatoa ujumbe wa kwanza na wa pili. Ujumbe wa kwanza unakusanya tena mifupa pamoja, lakini haikuwa hadi ujumbe wa pili ndipo Israeli walisimama juu ya miguu yao kama jeshi lenye nguvu. Mashahidi wawili wa Ufunuo sura ya kumi na moja walisimama walipojazwa Roho Mtakatifu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Na baada ya siku tatu na nusu Roho ya uzima kutoka kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Ufunuo 11:11.

Ezekiel teaches the same truth.

Ezekieli anafundisha ukweli ule ule.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Naye akaniambia, Mwanadamu, simama juu ya miguu yako, nami nitasema nawe. Ndipo roho ikaingia ndani yangu aliposema nami, ikanisimamisha juu ya miguu yangu, nami nikamsikia yule aliyesema nami. Ezekieli 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Wakati Dada White anaposema, "kupitia kuongezeka kwa maarifa, watu wataandaliwa kusimama katika siku za mwisho." Ongezeko la maarifa linatambuliwa kama "mafuta" katika mfano wa wanawali kumi, na "mafuta" yanawakilisha "ujumbe wa Roho ya Mungu" na pia "Roho Mtakatifu," pamoja na "tabia."

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Kati ya Julai 2023 na sheria ya Jumapili iliyokaribia, kuna ongezeko la maarifa linalowahuisha watu wa Mungu, nao wanasimama. Wanasimama wakionyesha kwamba wana "mafuta" ya ujumbe ambao muhuri wake uliondolewa wakati huo. Wanasimama wanapokuwa na Roho Mtakatifu ndani ya vyombo vyao, na wanasimama wanapokuwa na tabia iliyotayarishwa kwa ajili ya muhuri wa Mungu.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Hatua ya kwanza ya majaribio iliyoanza Julai 2023 ilifuatwa na kipindi kinachowaruhusu wagombea hao kukubali au kukataa mafuta. Wale wanaokubali hutiwa muhuri, kisha huinuliwa kama bendera wakati wa sheria ya Jumapili inayokuja hivi karibuni. Wale wanaokataa mafuta hupokea udanganyifu wenye nguvu.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Wagombea hao waliamshwa kutoka usingizi wa kiroho mnamo Julai 2023, na kisha wakakabiliwa na mchakato wa mwisho wa kujaribiwa kabla ya kufungwa kwa muda wa rehema wao binafsi. Mchakato wa majaribio uliwekwa katika muktadha wa jaribio la kinabii linalohusishwa na uundwaji wa picha ya mnyama, wakati ambao hao hao wagombea walipaswa kurudi katika uhai na kuunda picha ya Kristo ndani yao. Muundo wa kinabii ambamo jaribio hilo linapaswa kutimizwa ni historia ya 1989 hadi sheria ya Jumapili. Kutoweza kwa wagombea hao kuamka kulisababisha Bwana kuruhusu uzushi kuingia.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Mungu atawaamsha watu wake; ikiwa njia nyingine zitashindikana, uzushi utaingia miongoni mwao, utakaowachuja, ukitenganisha makapi na ngano. Bwana anawaita wote waaminio neno lake waamke usingizini. Nuru ya thamani imekuja, ifaayo kwa wakati huu. Ni kweli ya Biblia, inayoonyesha hatari zinazotukabili. Nuru hii inapaswa kutuongoza katika kujifunza kwa bidii Maandiko na uchunguzi makini sana wa misimamo tunayoishikilia. Mungu anataka vipengele vyote na misimamo ya ukweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga.” Ushuhuda, juzuu ya 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and he allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Manabii wote huzungumzia siku za mwisho, hivyo katika siku hizi za mwisho, mnamo Julai 2023, Bwana alijaribu "kuamsha" watu wake, lakini jitihada zake zikashindikana, naye akaruhusu mjadala wa kwanza kuhusu ishara ya Roma katika historia ya Uadventista kurudiwa kama onyo kwamba mwisho umekaribia. Alifanya hivi, ingawa "nuru ya thamani" ilikuwa "imekuja, inayofaa kwa wakati huu." Nuru iliyowasili mnamo Julai 2023 ni "ukweli wa Biblia, unaoonyesha hatari zinazotukabili." Nuru hiyo ilipaswa kutuongoza "katika kujifunza kwa bidii Maandiko na kufanya uchunguzi mkali zaidi wa misimamo tunayoishikilia."

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Historia fiche ya aya ya arobaini imewakilishwa katika aya kumi hadi kumi na tano za Danieli sura ya kumi na moja, kwa kuwa Alfa na Omega alionyesha mwisho wa unabii wa mwisho wa Danieli kwa kutumia mwanzo wake. Kabla ya kukatishwa tamaa kulikotokea tarehe 18 Julai 2020, Shetani alikuwa ameanzisha mkanganyiko kuhusu aya kumi hadi kumi na tano, kwa maana alijua kwamba mwanzo wa sura hiyo ulikuwa ufunguo wa kuwakilisha mwisho wa sura hiyo. Kisha utata wa awali wa aya ya kumi na nne ukaanzishwa.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> "Hakuna kitu ambacho mdanganyaji mkuu anaogopa sana kuliko kwamba tutakuja kuzijua hila zake." Pambano Kuu, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Ni dhahiri, kutokana na jitihada za kishetani za kuchanganya maana na kusudi la aya hizo, kwamba aya hizo ni sehemu muhimu ya mchakato wa kujaribiwa unaowachuja sasa wagombea wa kuwa miongoni mwa elfu mia moja arobaini na nne. Dada White anasisitiza kwamba historia inayowakilishwa katika Danieli kumi na moja, iliyotimizwa kabla ya wakati wa mwisho mwaka 1798, inarudiwa katika aya sita za mwisho.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> "Hatuna muda wa kupoteza. Nyakati za taabu ziko mbele yetu. Dunia imechochewa na roho ya vita. Hivi karibuni matukio ya taabu yaliyotajwa katika unabii yatatokea. Unabii katika sura ya kumi na moja ya Danieli umekaribia kutimia kikamilifu. Sehemu kubwa ya historia ambayo imetokea katika kutimia kwa unabii huu itarudiwa." Manuscript Releases, namba 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Ninadhibitisha kwamba historia yote inayowakilishwa katika mistari ya kwanza hadi ya thelathini na tisa inarudiwa katika mistari sita ya mwisho ya sura hiyo. Pia nadhibitisha kwamba historia ya siku za mwisho, ambayo ni historia ya hitimisho la hukumu iliyoanza tarehe 22 Oktoba 1844, imewakilishwa kwa vipindi viwili vikuu vya kinabii. Kipindi cha kwanza kinaonyesha hukumu inayotekelezwa juu ya nyumba ya Mungu, kisha hufuatiwa na kipindi ambacho hukumu inatekelezwa kwa wale walio nje ya nyumba ya Mungu. Kipindi cha kwanza kilianza mwaka 1989 na kinamalizika katika sheria ya Jumapili nchini Marekani, ambayo nayo inaashiria mwanzo wa kipindi cha pili kinachohitimika wakati Mikaeli anaposimama na kipindi cha rehema kwa wanadamu kinapofungwa. Historia iliyofichwa ya mstari wa arobaini pia huanza mwaka 1989, na kuishia katika mstari wa arobaini na moja, ambao ni sheria ya Jumapili nchini Marekani.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Hiyo ndiyo historia ile ile kama ilivyo katika aya ya kumi hadi ya kumi na tano za sura hiyo hiyo. Historia hiyo inaenda sambamba na historia ya Wamileraiti kuanzia wakati wa mwisho mnamo 1798 hadi hukumu ilipoanza tarehe 22 Oktoba 1844. Historia hizo mbili zinaenda sambamba na historia ya kinabii iliyoanza kwa kuzaliwa kwa Kristo na kumalizikia msalabani.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Historia iliyoanza mwaka 1989 inajumuisha kipindi cha majaribu kilichoanza tarehe 11 Septemba 2001, kama ilivyofananishwa na kipindi cha majaribu kilichoanza tarehe 11 Agosti 1840 na kipindi cha majaribu kilichoanza wakati wa ubatizo wa Kristo. Uundaji wa sanamu ya mnyama umefananishwa na mistari kadhaa ya historia ya kinabii. Mojawapo ya mawakilisho ya kipindi hicho hicho ni wakati wa kutiwa muhuri wa mia arobaini na nne elfu uliyoanza tarehe 11 Septemba 2001 na utakamilika katika sheria ya Jumapili inayokuja hivi karibuni. Historia iliyofichwa ya aya ya arobaini inaweza pia kuwekwa sambamba na mstari wa tarehe 22 Oktoba 1844 hadi uasi wa 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Tarehe 22 Oktoba 1844 iliashiria kuwasili kwa malaika wa tatu. Kama ilivyo kwa kuwasili kwa malaika yeyote wa unabii, alikuwa na ujumbe uliopaswa kuliwa, lakini haikuwa hivyo; na Millerismu wa Ufiladelfia ukabadilika kuwa Millerismu wa Laodikia, kabla ya mwaka 1863, walipochukua rasmi jina Waadventista wa Sabato na kuanza kutangatanga katika jangwa la uasi hadi leo hii. Historia ya 1844 hadi 1863 inawakilisha wale wanaokataa mwito wa kuwa miongoni mwa 144,000. Hao ndio waovu wa Danieli katika sura ya kumi na mbili, kusanyiko la wadhihaki la Yeremia, sinagogi la Shetani la Yohana na wanawali wapumbavu wa Mathayo.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Ujumbe wa onyo ulioelezwa na Kristo kama “chukizo la uharibifu, alilolinena nabii Danieli” ni onyo la kukimbia mapema kabla ya uharibifu na kutawanywa vitakavyofuatia. Mwaka 66 BK, jenerali wa Kirumi Cestius alitimiza onyo hilo kwa Wakristo wa enzi ya Roma ya kipagani. Katika karne ya kwanza, mtume Paulo alirekodi onyo hilo hilo kwa Wakristo ambao wangeteseka wakati wa enzi ya Roma ya kipapa. Onyo kwa waishika Sabato la kuhama kutoka mijini na kuishi mashambani lilitolewa mwaka 1888, mwaka huo huo wa Mswada wa Blair, jaribio la kwanza la kuanzisha Jumapili kuwa Siku ya Kitaifa ya Mapumziko. Mswada wa Blair ulikuwa onyo la kukimbia, ukitimiza rejeo la Kristo kuhusu chukizo la uharibifu alichotaja Danieli.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Kama ilivyokuwa kwa Cestius mwaka wa 66 BK, Muswada wa Blair uliondolewa kwa maongozi ya Mungu. Mwaka 1888 ni mfano wa 11 Septemba 2001, kwa kuwa Dada White anaashiria kushuka kwa malaika wa Ufunuo kumi na nane katika historia zote mbili. Onyo la kukimbia miji katika siku za mwisho liliingia katika nguvu tarehe 11 Septemba 2001. Kwa hiyo, Muswada wa Blair wa mwaka 1888 uliwakilisha kwa mfano Sheria ya Patriot ya mwaka 2001. Malaika aliyeshuka tarehe 11 Septemba 2001 anatangaza ujumbe wa onyo la mwisho katika mistari mitatu ya kwanza ya Ufunuo kumi na nane, na ujumbe wa onyo la mwisho pia ni ujumbe wa malaika wa tatu, ijapokuwa ujumbe unaowakilishwa na malaika wa tatu katika sura ya kumi na nne si maelezo yale yale ya ukweli kama ilivyo katika sura ya kumi na nane. Mstari juu ya mstari, ni ujumbe uleule wa onyo.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Chukizo la uharibifu, lililonenwa na nabii Danieli, lilikuwa ishara aliyoitoa Kristo iliyobainisha ni wakati gani watu wake walipaswa kukimbia kwa usalama wao. Ni ujumbe wa onyo, na hivyo basi lazima uwe ujumbe wa mwisho wa onyo, ingawa umeelezwa kwa maneno tofauti na ujumbe unaowakilishwa katika sura ya kumi na nne na pia katika sura ya kumi na nane ya Ufunuo. Historia inayoanza katika aya ya kumi na sita ya Yeremia sura ya kumi na tano, ni kipindi kilekile cha kinabii cha ujumbe wa onyo wa mtihani. Huanzia wakati Yeremia anapokula neno la Mungu, na hilo hutokea wakati malaika anaposhuka, kama alivyofanya wakati majengo makuu ya Jiji la New York yalipoanguka.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Yeremia anapotangaza, "Maneno yako yalipatikana, nami nikayala; na neno lako likawa kwangu furaha na shangilio la moyo wangu," anawakilisha jaribio la kwanza la Danieli kuhusu chakula katika sura ya kwanza, na Yohana katika sura ya kumi ya Ufunuo akilitwaa kitabu kutoka mkononi mwa malaika na kukila. Kula ule ujumbe huanza malaika anapowasili, na malaika anapowasili kuna unabii wa majaribio unaofunguliwa muhuri. Malaika anapowasili, kipindi cha kwanza cha majaribu kinaanza, na kinakoma kipindi cha pili cha majaribu kinapoanza; na Mikaeli anaposimama, kipindi cha pili cha majaribu kinaisha.

When the angel arrives, the latter rain begins to fall.

Wakati malaika anapowasili, mvua ya mwisho inaanza kunyesha.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Mvua ya masika hupokelewa na wale wanaotembea katika njia za kale za Yeremia.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

"Tarumbeta" inayopigwa na "walinzi" ni ujumbe wa Laodikia, uliowasilishwa na Jones na Waggoner mwaka 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Lia kwa sauti ya juu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu wangu maasi yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Tarehe 11 Septemba 2001, kutiwa muhuri kwa watu mia na arobaini na nne elfu kulianza. Ujumbe wa onyo kwa Laodikia ulitangazwa.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Ujumbe uliotolewa kwetu na A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole kwa yeyote anayedai kuamini ukweli na bado asiyeakisi kwa wengine miale iliyotolewa na Mungu. The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Onyo kwa Laodikia ni sauti ya baragumu la walinzi wa Yeremia ambayo kanisa la Waadventista Wasabato la Laodikia linakataa kuisikia. Ni onyo la kukimbia miji kwenda kwenye makazi ya mashambani kabla ya sheria ya Jumapili ijayo karibuni.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Kile nilichosema hivi punde kuhusu mistari mbalimbali ya kinabii kilikuwa jaribio la kuchochea utambuzi wako ili kukutia moyo uujaribu kwa dhati kile ninachokaribia kuandika. Huenda sifa muhimu zaidi ya sanamu ya mnyama na sanamu kwa ajili ya mnyama ni kwamba kuna uundaji wake mara mbili katika siku za mwisho. Wa kwanza ni nchini Marekani, na baadaye katika mataifa ya dunia.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Kuna sifa fulani za kinabii zinazohusishwa na picha kwa ajili ya mnyama na ile ya mnyama ambazo zinahitajika kutumiwa ipasavyo ili tuweze kupitia mchakato wa majaribio ya kinabii wa picha hii ya Roma. Kipengele cha pili muhimu cha kipindi cha majaribio ya picha ya mnyama (kinachoweza kuonyeshwa kwa mashahidi kadhaa), ni kwamba wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu hutokea katika kipindi cha jaribio la picha ya mnyama nchini Marekani, na kwamba kipindi cha jaribio la picha ya mnyama katika mataifa ya ulimwengu ndicho wakati ambapo watoto wengine wa Mungu ambao bado wako Babeli wakati wa sheria hiyo ya Jumapili (inayowakilishwa na 321), hukusanywa katika zizi.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Sanamu ya mnyama inawakilisha vipindi viwili maalum vilivyoambatana vya majaribu, na vipindi hivyo viwili vya majaribu pia vinawakilisha mkusanyiko wa mwisho wa wale mia na arobaini na nne elfu wa Ufunuo sura ya saba, ukifuatiwa na umati mkubwa katika sura hiyo hiyo.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation bows to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Katika sheria ya Jumapili, Marekani inanena kama joka katika aya ya kumi na moja ya Ufunuo sura ya kumi na tatu. Kisha inaenda kuwadanganya mataifa yote ya ulimwengu, ikiwaambia mataifa hayo kwamba nayo yatengeneze sanamu ya mnyama duniani kote, kama vile Marekani ilivyofanya. Kipindi kinachoanza katika sheria ya Jumapili, kinachowakilishwa na sheria ya Jumapili ya Konstantino ya 321, kinamalizika wakati taifa la mwisho linapoinama mbele ya Roma ya Kipapa, ambako sheria ya Jumapili ya 538 inaashiriwa, kwa kuwa katika sura ya kumi na tatu Marekani ina uwezo wa kuipa uhai sanamu ya mnyama na kuifanya inene. Kipindi hicho kinaanza na sheria ya Jumapili ya 321 na kinamalizika na sheria ya Jumapili ya 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Mnamo mwaka 2001 serikali ya Marekani "ilitamka" Patriot Act kuwa sheria.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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