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# The Book of Daniel - Number One-Hundred and Seventy-Six

Kitabu cha Danieli - Nambari mia moja sabini na sita

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Ufunuo wa Mungu na Mwamko wa Mwisho: Dondoo kutoka Maono ya Danieli

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Katika sura ya kumi ya Danieli, Gabrieli anatimiza kazi ya kuwasilisha tafsiri kamili ya kitabu cha Danieli kwa watu wa Mungu wa siku za mwisho. Danieli anawakilisha watu wa Mungu wa siku za mwisho, ambao, katika kitabu cha Ufunuo, ni elfu mia arobaini na nne. Hivyo basi, elfu mia arobaini na nne wanaamka kutambua kuwa wamesambaratishwa, kama inavyoakilishwa na Danieli katika sura ya tisa. Pia wanaamka kuelewa kwamba jaribu kuu linaloamua hatima yao ya milele ni jaribu la sanamu ya mnyama, ambalo hutokea kabla hawajatiwa muhuri, na kabla ya mlango wa rehema kufungwa wakati wa sheria ya Jumapili nchini Marekani. Wanaomboleza juu ya kukatishwa tamaa kulikowakabili tarehe 18 Julai 2020, na katika hali hiyo, wanapewa maono ya Kristo katika Patakatifu pa Patakatifu, kama inavyoakilishwa na Isaya katika sura ya sita.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Maono hayo, kama yanavyoonyeshwa na Danieli na Isaya wote wawili, yanawaruhusu waone hali yao iliyoharibika mbele za Bwana wa utukufu, na wote wawili wananyenyekezwa hadi mavumbini. Kisha Isaya anasikia swali linalouliza ni nani Mungu atakayetuma kwa watu wake, naye Isaya anajitolea, lakini kwanza anatakaswa.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Ndipo nikasema, Ole wangu! Kwa maana nimeangamia; kwa kuwa mimi ni mtu mwenye midomo michafu, nami nakaa kati ya watu wenye midomo michafu; maana macho yangu yamemwona Mfalme, Bwana wa majeshi. Ndipo mmoja wa maserafi akaruka akaja kwangu, akiwa na kaa la moto mkononi mwake, alilolichukua kwa koleo kutoka madhabahuni; akaligusa midomo yangu, akasema, Tazama, hili limegusa midomo yako; na uovu wako umeondolewa, na dhambi yako imefutwa. Kisha nikasikia sauti ya Bwana ikisema, Ni nani nitakayemtuma, na ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Isaya 6:5-8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Isaya alitakaswa kwa kipande cha makaa kutoka juu ya madhabahu, na Danieli alitakaswa kwa kutazama maono ya kioo yanayosababisha mtazamaji kubadilika na kuwa mfano wa kile anachoona. Isaya anaambiwa apeleke ujumbe kwa watu ambao wakisikia hawasikii, na wakiona hawaoni.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Akasema, Nenda, ukawaambie watu hawa, Sikieni kwa hakika, lakini msielewe; na tazameni kwa hakika, lakini msitambue. Uufanye moyo wa watu hawa kuwa mgumu, uyatie masikio yao uzito, na uzifumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa mioyo yao, na kugeuka, nao waponywe. Isaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Isaya anataka kujua atapaswa kushughulika na watu wanaoelewa na hawatambui kwa muda gani, hivyo anauliza swali, "mpaka lini?"

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Ndipo nikasema, Bwana, hata lini? Akanijibu, Hata miji iwe magofu bila mkaaji, na nyumba bila mtu, na nchi iwe ukiwa kabisa; na Bwana awahamisha watu mbali sana, na kuwe na mahame makubwa katikati ya nchi. Isaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Nchi ambayo ndiyo mada ya unabii wa Biblia katika siku za mwisho ni Marekani, ambayo "inaachwa ukiwa kabisa," wakati uharibifu wa taifa unapoletwa na uasi wa kitaifa wa sheria ya Jumapili. Mstari wa arobaini na moja wa Danieli kumi na moja umetiwa mfano na mstari wa kumi na sita wa sura hiyohiyo. Katika mstari wa arobaini na moja, "kuachwa pakubwa katikati ya nchi" kunatambuliwa kama "wengi" wanaoangushwa. Ujumbe wa Isaya, ambao ulirejelewa na Yesu alipozungumza na Wayahudi waliokuwa wakibishana katika historia Yake miongoni mwa wanadamu, unatambulisha kwamba wakati watu waliokuwa wa agano la awali wanapopitwa, basi wana masikio na macho yasiyoelewa wala kutambua. Ujumbe wa Isaya unawakilisha mwito wa mwisho kwa Uadventista wa Laodikia, unaokoma katika sheria ya Jumapili, ambako Uadventista wa Laodikia unatapikwa kutoka kinywani mwa Bwana.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Naye ataingia pia katika nchi tukufu, na mataifa mengi yataangushwa; lakini hawa wataponyoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Isaya na Danieli wanapewa jukumu la kuwasilisha mwito wa mwisho kwa Laodikia, na katika sura ya kumi, Danieli anapoguswa mara ya tatu, anatiwa nguvu kwa jukumu hilo.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Kisha akaja tena akanigusa mtu mmoja mwenye mfano wa mwanadamu, akanitia nguvu, akasema, Ee mtu uliyependwa sana, usiogope; amani iwe kwako; uwe hodari, naam, uwe hodari. Aliposema nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa kuwa umenitia nguvu. Danieli 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Danieli alitiwa nguvu ili kutoa ule ujumbe aliokuja kuuelewa Mikaeli aliposhuka katika sura ya kumi. Isaya aliambiwa kwamba angehitaji kutoa ujumbe huo hadi sheria ya Jumapili. Wakati wa sheria ya Jumapili, kundi la masalia lingeanzishwa.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ndipo nikasema, Bwana, hata lini? Naye akajibu, Hata miji iharibike bila mkazi, na nyumba bila mtu, na nchi iwe ukiwa kabisa; na Bwana awaondoe watu mbali, na kuwe na kuachwa kukuu katikati ya nchi. Lakini bado ndani yake kutakuwepo sehemu ya kumi, nayo itarudi, nayo italiwa; kama mti wa teil na kama mwaloni, ambao kiini chao kimo ndani yao, wanapopukutisha majani yao; vivyo hivyo mbegu takatifu itakuwa ndilo kiini chake. Isaya 6:11-13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Wakati kutakapokuwa na "utelekezaji mkubwa katikati ya nchi" (wakati wa sheria ya Jumapili), kutadhihirika "sehemu ya kumi," ambayo "kiini" chake ni "mbegu takatifu." Mzizi wa neno la Kiebrania linalotafsiriwa kama "sehemu ya kumi" ni "zaka." Bwana atakuwa na "zaka" "iliyorejea" wakati wa sheria ya Jumapili.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Na zaka yote ya nchi, iwe ya mbegu ya nchi, au ya matunda ya mti, ni ya Bwana; ni takatifu kwa Bwana. Na mtu akitaka kukomboa sehemu yoyote ya zaka zake, ataongeza sehemu ya tano juu yake. Na kuhusu zaka ya ng’ombe au ya kondoo, katika wote wapitiao chini ya fimbo, mnyama wa kumi atakuwa takatifu kwa Bwana. Mambo ya Walawi 27:30-32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

"Sehemu ya kumi" na "marejesho" ni vitakatifu kwa Bwana, navyo ni fungu la Bwana.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Kwa maana fungu la Bwana ni watu wake; Yakobo ni fungu la urithi wake. Kumbukumbu la Torati 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Wale waliorejea kabla ya sheria ya Jumapili, ndio wale wanaowakilishwa na Yeremia ambao wamepata kuvunjika moyo wa kwanza, ambao Bwana alikuwa amewaahidi kwamba wakirejea, wangekuwa kinywa cha Bwana, au wasemaji Wake.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Maneno yako yalipatikana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana Mungu wa majeshi. Sikuketi katika baraza la wenye dhihaka, wala sikufurahi; naliketi peke yangu kwa sababu ya mkono wako; maana umenijaza ghadhabu. Kwa nini maumivu yangu ni ya daima, na jeraha langu haliponyeki, linalokataa kupona? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yanayokauka? Kwa hiyo, Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani kutoka katika kilicho duni, utakuwa kama kinywa changu; nao na warejee kwako; bali wewe usiwarejee. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba ulio imara; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa kutoka katika mkono wa waovu, nami nitakukomboa kutoka katika mkono wa watu wa kutisha. Yeremia 15:16-21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Mabaki au sehemu ya kumi inayorejea katika ushuhuda wa Isaya ilipaswa kuliwa, kwa maana walipewa ujumbe wa Mungu, na Neno Lake lilipaswa kuliwa. Hao ndio waliokuwa watakuwa kinywa cha Mungu, na kwa kufanya hivyo wangeleta Neno la Mungu ambalo lilipaswa kuliwa na wale wanaotafuta wokovu. Yeremia hakuketi katika “kusanyiko la wenye dhihaka,” kwa maana, kama ilivyokuwa kwa Danieli, alipoona maono “kusanyiko la wenye dhihaka” lilikimbia. Yeremia alikuwa amedhani kwamba Mungu alimdanganya, kwa maana mkono wa Mungu ulikuwa umeruhusu maangusho ya kwanza ya tarehe 19 Aprili, 1844 katika historia ya Wamilleri, na 18 Julai, 2020 katika siku za mwisho. Ahadi kwa Yeremia ilikuwa kwamba ikiwa “angerudi,” na katika kifungu cha Isaya, “sehemu ya kumi” “inarejea.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Kama Yeremia "anarudi," yeye ni miongoni mwa "sehemu ya kumi" ya Isaya, iliyo takatifu, ambayo ni fungu la Bwana; "kiini" chao kimo ndani yao. Neno la Kiebrania "kiini" linamaanisha nguzo, na kufanywa "nguzo" ndilo ahadi iliyotolewa kwa Wafiladelfia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ambao ni Yerusalemu Mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie kile Roho anachosema kwa makanisa. Ufunuo 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Nguzo,” yaani “kiini” chao, inawakilisha muungano wa Uungu na ubinadamu, kwa maana Kristo ndiye “nguzo” inayolitia nguvu hekalu.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Nilipokuwa katika hali hii ya kukata tamaa nilipata ndoto iliyoniachia athari ya kina akilini mwangu. Niliota nikaona hekalu, ambako watu wengi walikuwa wakimiminika. Wale tu waliotafuta hifadhi katika hekalu hilo ndio wangeokolewa wakati muda ungefikia kikomo. Wote waliobaki nje wangepotea milele. Makutano waliokuwa nje, wakifuata njia zao mbalimbali, waliwadhihaki na kuwakejeli wale waliokuwa wakiingia hekaluni, na kuwaambia kwamba mpango huu wa usalama ulikuwa udanganyifu wa hila, kwamba kwa kweli hakukuwa na hatari yoyote ya kuepuka. Hata waliwakamata baadhi yao ili kuwazuia wasiharakie kuingia ndani ya kuta.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Nikiogopa kudhihakiwa, niliona bora nisubiri hadi umati utawanyike, au hadi niweze kuingia bila kuonekana nao. Lakini idadi ikaongezeka badala ya kupungua, nami nikiogopa kuchelewa, nikaondoka nyumbani kwangu kwa haraka na nikajipenyeza kupitia umati. Katika wasiwasi wangu wa kufika hekaluni sikutambua wala kujali umati uliokuwa umenizunguka. Nilipoingia jengo hilo, nikaona kwamba hekalu hilo kubwa sana lilikuwa likitegemezwa na nguzo moja kubwa mno, na kwenye hiyo nguzo alikuwa amefungwa mwanakondoo aliyekuwa amechanwachanwa na akivuja damu. Sisi tuliokuwapo tulionekana kujua kwamba huyu mwanakondoo alikuwa ameraruliwa na kuumizwa kwa ajili yetu. Kila aliyeingia hekaluni alipaswa kuja mbele yake na kukiri dhambi zake.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Mbele tu ya Mwanakondoo kulikuwa na viti vilivyoinuliwa, na juu ya viti hivyo aliketi kikundi cha watu kilichoonekana kikiwa na furaha nyingi. Nuru ya mbinguni ilionekana kung’aa juu ya nyuso zao, nao walimsifu Mungu na kuimba nyimbo za shukrani zenye furaha zilizofanana na muziki wa malaika. Hawa walikuwa wale waliokuja mbele ya Mwanakondoo, wakaungama dhambi zao, wakapokea msamaha, na sasa walikuwa wakitarajia kwa furaha tukio fulani la shangwe.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> Hata baada ya kuwa nimeingia jengoni, woga ulinishukia, na hisia ya aibu kwamba ni lazima nijinyenyekeze mbele ya watu hawa. Lakini nilihisi kana kwamba nalazimishwa kusonga mbele, nami nilikuwa nikizunguka nguzo taratibu ili nimkabili mwanakondoo, ikaposikika sauti ya tarumbeta, hekalu likatikisika, vigelegele vya ushindi vikaibuka kutoka kwa watakatifu waliokusanyika, mwangaza wa kutisha ukaangaza jengo, kisha yote yakawa giza nene. Watu wenye furaha wote walikuwa wametoweka pamoja na ule mwangaza, nami nikabaki peke yangu katika utisho wa usiku ulio kimya. Nikaamka katika maumivu makali ya nafsi, na ilikuwa vigumu sana kujiridhisha kwamba nilikuwa nikiota. Ilinionekana kwamba hatima yangu ilikuwa imetiwa muhuri, kwamba Roho wa Bwana alikuwa ameniacha, kamwe asirudi tena. Ushuhuda, juzuu ya 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

"Kiini" kilichomo katika ile sehemu ya kumi inayorejea ndicho "nguzo" inayotegemeza hekalu. Danieli aliona maono ya kisababishi ya Mwanakondoo aliyening'inizwa juu ya nguzo, na Mwanakondoo alikuwa "nguzo". Danieli alipoona maono yale makuu, alibadilishwa akawa mfano wa nguzo. Na ile sehemu ya kumi ya Isaya, vivyo hivyo, ina "kiini" (ile nguzo) ndani yake, na hicho kiini kinapaswa "kuliwa" na wote watakaoingia hekaluni. Wale wanaoingia hekaluni na kula hicho kiini ndio kundi lingine la Mungu wanaoitikia ujumbe wa bendera inayoinuliwa wakati wa sheria ya Jumapili, wakati kunapokuwa na kuachwa kukubwa katika nchi. "Mbegu takatifu," ambayo ndiyo kiini cha Isaya, ni Mwanakondoo aliyechinjwa tangu kuwekwa misingi ya ulimwengu.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Wale wa kumi wanaorejea wataokolewa kutoka mkononi mwa waovu, wakati wa sheria ya Jumapili utengano wa Philadelphia na Laodicea utakapothibitishwa kwa milele, na wengi wakati huo wataangushwa. Wale watakaoangushwa hutambulishwa kuwa waovu wasioelewa. Nao pia wataokolewa kutoka mkononi mwa mwenye kutisha, kwa maana hawatapokea alama ya mnyama.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Hivi asema Bwana Mungu: Nitakomesha pia wingi wa watu wa Misri kwa mkono wa Nebuchadrezzar mfalme wa Babeli. Yeye pamoja na watu wake, wanaotisha katika mataifa, wataletwa kuharibu nchi; nao watachomoa panga zao juu ya Misri, na kujaza nchi kwa waliouawa. Nami nitakausha mito, na kuuza nchi mikononi mwa waovu; nami nitafanya nchi kuwa ukiwa, na vyote vilivyomo ndani yake, kwa mkono wa wageni; Mimi, Bwana, nimenena. Isaya 30:10-12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Watisha wa mataifa” ni jeshi mbadala la mfalme wa kaskazini. Bendera iinuwayo katika sheria ya Jumapili huokolewa kutoka mkononi mwa mabikira wapumbavu, au waovu, na pia huokolewa kutoka mkononi mwa watisha wa mataifa. Jambo tunalolishughulikia hapa ni kwamba Isaya, na Danieli, na Yeremia, na Ezekieli, na Yohana wote wanatumiwa kuwakilisha ufufuo na kutiwa nguvu kwa wale mia moja arobaini na nne elfu wanaorejea kutoka katika kukatishwa tamaa kwa Julai 18, 2020. Katika maono ya mwisho ya Danieli, maono aliyopewa kando ya mto Hidekeli, Danieli anawezeshwa kuelewa maono ya ndani na ya nje ya Neno la Mungu la unabii, naye anatiwa nguvu kuwasilisha ujumbe huo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Ujumbe wa mambo ya ndani na ya nje unaletwa pamoja na ufafanuzi wa kiunabii wa kichwa, au “ngome,” katika aya ya kumi, unaotambulisha vita vya Ukraine vinavyoendeshwa kwa sasa na Putin. Ufunguo huo wa kukitambulisha kichwa una matumizi ya ndani na ya nje, na mwanzo wa vita hivyo unaashiria kipindi ambacho vichwa vyote viwili vinakuwa somo la unabii. Ngome au kichwa, kama Urusi, hutambulisha vita ya pili ya wakala, inayoongoza kwenye vita ya tatu ya wakala, ambayo huashiria mwanzo wa Vita vya Tatu vya Dunia, kama ilivyooneshwa kwa mfano na vita vya Panium katika aya ya kumi na tano.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Mstari wa kumi na sita ni sheria ya Jumapili, na hivyo kuanzia mwaka 2014, wakati vita vya Ukraine vilipoanza, kama inavyoonyeshwa katika mistari ya kumi na moja na kumi na mbili, hadi sheria ya Jumapili, kazi ya mwisho inayohusiana na kutiwa muhuri kwa watu wa Mungu inakamilishwa. Tafsiri ya Gabrieli katika Danieli sura ya kumi na moja, inawakilisha ujumbe unaotakasa, au unaowatia watu wa Mungu muhuri. Kukosa ukweli huo ni kukosa kila kitu. Unabii unaofunguliwa, ambao katika kitabu cha Ufunuo unaitwa Ufunuo wa Yesu Kristo, na ambao kitabu cha Ufunuo kinauonyesha kuwa unafunguliwa kabla tu ya mwisho wa muda wa rehema, ni kifungu mahususi kutoka katika kitabu cha Danieli.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Katika siku za mwisho, kuna wakati maalumu ambapo unabii wa mwisho unafunuliwa, kwa maana aya hiyo yasema, “wakati umekaribia.” Usemi huo huo hasa, ulioko katika sura ya mwisho ya Ufunuo, unapatikana pia katika sura ya kwanza.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akaifanya ijulikane kwa kumtuma malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wale wasikiao maneno ya unabii huu, na wayashike yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:1-3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Mia mbili na ishirini, na kwa hiyo ishirini na mbili, ni alama za muungano wa Uungu na ubinadamu, na kazi ya mwisho ya malaika wa tatu, ambayo ndiyo kutiwa muhuri kwa wale mia moja arobaini na nne elfu, inatimizwa ndani ya muktadha wa kiunabii wa mfano wa wanawali kumi. Wanawali wenye hekima wa siku za mwisho walipata kukatishwa tamaa kwao kwa kwanza mnamo Julai 18, 2020, nao wakatawanyika kama mifupa iliyokufa katika njia ya Ufunuo sura ya kumi na moja, mpaka Julai 2023, miaka ishirini na miwili baada ya mchakato wa kutiwa muhuri kuanza mwaka 2001. “Wakati ulikuwa umekaribia” ndipo Bwana akainua “sauti ya mtu aliaye nyikani” ambaye alikuwa ameipokea ujumbe kutoka kwa Gabrieli, ambaye alikuwa ameupokea kutoka kwa Kristo, ambaye alikuwa ameupokea kutoka kwa Baba.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Sauti hiyo kisha ilianza kutuma ujumbe kwa makanisa, nao umetumwa kwa njia ya kielektroniki ambapo unaweza kusomwa na/au kusikilizwa, kwa sasa katika zaidi ya lugha sitini. Sehemu ya unabii iliyofunuliwa, yaani ujumbe huo, inapatikana katika kitabu cha Danieli.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Kitabu kilichotiwa muhuri si Ufunuo, bali ni ile sehemu ya unabii wa Danieli inayohusu siku za mwisho. Malaika akaamuru, 'Lakini wewe, ee Danieli, yafiche maneno, na ukitie muhuri kitabu, hata wakati wa mwisho.' Danieli 12:4. Matendo ya Mitume, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

"Sehemu ya unabii wa Danieli inayohusiana na siku za mwisho" ni mstari wa arobaini. Si tu mstari wa arobaini, bali ni sehemu ya mstari wa arobaini inayoonyeshwa baada ya wakati wa mwisho mwaka 1989, na kabla ya sheria ya Jumapili ya mstari wa arobaini na moja. Historia ya mstari wa arobaini ambayo haitajwa ndani ya mstari wenyewe ndiyo sehemu ya unabii inayohusiana na siku za mwisho iliyotiwa muhuri, na ambayo tangu Julai 2023 imekuwa ikifunuliwa kwa wale wanaochagua kuona na kusikia.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Mstari wa arobaini hautaji chochote kuhusu historia inayofuata anguko la Umoja wa Kisovieti mwaka 1989 hadi sheria ya Jumapili ya mstari wa arobaini na moja, lakini hutoa msingi wa kinabii ambao mistari mingine ya unabii inapaswa kuwekwa juu yake. Wale wasiotaka kuona na kusikia kwamba mbinu ya mstari juu ya mstari ndiyo mbinu ya mvua ya mwisho hawana uwezo wa kuona historia iliyofichwa ya mstari wa arobaini, na hiyo ndiyo historia ambayo ni Ufunuo wa Yesu Kristo, ambayo Gabrieli alikuja kuifafanua kwa Yohana na Danieli.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> "Huko Berea Paulo akaanza tena kazi yake kwa kwenda katika sinagogi ya Wayahudi kuhubiri injili ya Kristo. Anasema kuhusu wao, 'Hawa walikuwa waungwana kuliko wale wa Thesalonika, kwa kuwa walilipokea neno kwa utayari wote wa moyo, na wakayachunguza Maandiko kila siku, ili kuona kama mambo hayo ndivyo yalivyo. Kwa hiyo wengi wao wakaamini; na miongoni mwao walikuwamo wanawake waheshimiwa waliokuwa Wagiriki, na wanaume pia, si wachache.'"

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> Katika kuwasilisha ukweli, wale wanaotamani kwa uaminifu kuwa upande wa kweli wataamshwa kufanya uchunguzi wa bidii wa Maandiko. Hili litaleta matokeo yanayofanana na yale yaliyoandamana na kazi za mitume kule Berea. Lakini wale wanaohubiri ukweli siku hizi hukutana na wengi walio kinyume kabisa na Waberea. Hawawezi kupinga fundisho linalowasilishwa kwao, ilhali huonyesha kusita sana kuchunguza ushahidi unaotolewa kwa ajili yake, na hudhani kwamba hata kama ni ukweli, ni jambo la umuhimu mdogo iwapo wataukubali au la. Wanafikiri kwamba imani na desturi zao za zamani zinawatosha. Lakini Bwana, aliyewatuma mabalozi wake na ujumbe kwa ulimwengu, atawawajibisha watu kwa jinsi wanavyoyachukulia maneno ya watumishi wake. Mungu atawahukumu wote kulingana na nuru iliyowasilishwa kwao, iwe imewawia wazi au la. Ni wajibu wao kuchunguza kama walivyofanya Waberea. Bwana asema kupitia nabii Hosea: 'Watu wangu wameangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa.'

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> "Akili za Waberea hazikufinywa na upendeleo, na walikuwa tayari kuchunguza na kupokea kweli zilizohubiriwa na mitume. Kama watu wa wakati wetu wangefuata mfano wa Waberea waungwana, katika kuyachunguza Maandiko kila siku, na kulinganisha ujumbe wanaoletewa na yale yaliyoandikwa humo, kungekuwa na maelfu waaminifu kwa sheria ya Mungu mahali ambapo leo yupo mmoja tu. Lakini wengi wanaodai kumpenda Mungu hawana hamu ya kubadilika kutoka upotovu kwenda kwenye kweli, na wanashikilia hadithi za kupendeza za siku za mwisho. Upotovu hupofusha akili na kuongoza mbali na Mungu; bali kweli huipa akili nuru, na kuipa nafsi uzima." Muhtasari wa Maisha ya Paulo, 87, 88.

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