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# The Book of Daniel - Number Fifty-Five

Kitabu cha Danieli - Nambari Hamsini na Tano

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Kufunua Msuko wa Kinabii: Ufunuo wa Gabrieli kwa Danieli

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gabrieli alimjia Danieli baada ya kuwa ameelewa miaka sabini ya utekwa iliyo katika unabii wa Yeremia, na kiapo na laana ya Musa.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Katika mwaka wa kwanza wa kutawala kwake, mimi Danieli, nilielewa kwa vitabu hesabu ya miaka, ambayo neno la Bwana lilimjia nabii Yeremia, ya kwamba atatimiza miaka sabini katika ukiwa wa Yerusalemu. . . . Naam, Israeli wote wameivunja sheria yako, kwa kuiacha, hata wasiitii sauti yako; kwa hiyo laana imemwagwa juu yetu, na kiapo kilichoandikwa katika sheria ya Musa, mtumishi wa Mungu, kimetupata, kwa sababu tumetenda dhambi dhidi yake. Naye ameyathibitisha maneno yake, aliyoyanena juu yetu, na juu ya waamuzi wetu waliotuhukumu, kwa kutuletea uovu mkubwa; kwa maana chini ya mbingu zote hakujafanyika kama vile kulivyofanyika juu ya Yerusalemu. Kama ilivyoandikwa katika sheria ya Musa, uovu huu wote umetupata; lakini hatukumwomba dua mbele za Bwana Mungu wetu, ili tugeuke kutoka maovu yetu, na kuielewa kweli yako. Kwa sababu hiyo Bwana amelisimamia hilo baya, na akalileta juu yetu; kwa maana Bwana Mungu wetu ni mwenye haki katika matendo yake yote ayatendayo; kwa kuwa hatukuitii sauti yake. Danieli 9:2, 11-14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Neno alilotumiwa na Danieli, ambalo limetafsiriwa kuwa "kiapo," ndilo hilo hilo alilotumia Musa, ambalo limetafsiriwa kuwa "mara saba," katika Walawi sura ya ishirini na sita. Dada White anatufahamisha kwamba katika sura ya tisa, Danieli alikuwa akitafuta kuelewa uhusiano kati ya kipindi cha miaka sabini cha Yeremia na kipindi cha miaka elfu mbili na mia tatu. Gabrieli alikuwa ameagizwa katika sura ya nane kumfanya Danieli aelewe maono ya siku elfu mbili na mia tatu, naye Gabrieli anamalizia kazi yake anaporejea katika sura ya tisa, na kumwarifu Danieli atenganishe kiakili yale maono mawili ambayo yamekuwa mada ya sura ya saba, ya nane, na pia ya tisa. Maono hayo mawili ndiyo mada ya "kuongezeka kwa maarifa" kulikofunuliwa mwaka 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Miaka sabini ya Yeremia na “laana” ya Musa vyote viwili ni vielelezo vya “mara saba,” kama vinavyoakilishwa na “kiapo” cha Musa, lakini Gabrieli anakwenda kuwasilisha mgawanyo wa kipindi cha miaka elfu mbili na mia tatu. Inaweza tu kugawanywa ipasavyo wakati uhusiano kati ya maono (“chazon”) ya kukanyagwa chini na maono (“mareh”) ya mwonekano unapogawanywa ipasavyo. Gabrieli alianza kwa kubainisha kwamba kipindi cha majaribio cha miaka mia nne na tisini kilikuwa kimepewa Wayahudi. Kipindi hicho kilikuwa sawa na kipindi cha miaka mia nne na tisini cha uasi ambacho kilisababisha miaka sabini ya utekoni.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Neno "determined" katika aya ya ishirini na nne linahusu kipindi kuanzia kutolewa kwa amri ya tatu mwaka 457 KK hadi Stefano alipouawa kwa kupigwa mawe mwaka 34 BK, lakini neno "determined" katika aya ya ishirini na sita na ya ishirini na saba linabainisha nguvu za uharibifu za upagani na upapa.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Na baada ya majuma sitini na mawili Masihi atakatiliwa mbali, ila si kwa ajili yake mwenyewe; na watu wa mkuu atakayekuja wataharibu mji na patakatifu; na mwisho wake utakuwa kwa gharika, na hata mwisho wa vita uharibifu umeamriwa. Naye atathibitisha agano na wengi kwa juma moja; na katikati ya juma atakomesha dhabihu na sadaka, na kwa kuenea kwa machukizo ataifanya kuwa ukiwa, hata kufikia utimilifu; na yaliyoamriwa yatamiminwa juu ya aliyefanywa ukiwa. Danieli 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabrieli anamwarifu Danieli kwamba "baada ya" "Masihi" "alikatiliwa mbali" "watu wa yule mkuu atakayekuja wataharibu mji na mahali patakatifu." Roma ya kipagani iliharibu "mji na mahali patakatifu" katika mzingiro uliodumu miaka mitatu na nusu kamili kuanzia mwaka 66 hadi 70 BK. Gabrieli anabainisha kwamba "mwisho wa vita" ungekuwa "kwa mafuriko," na kwamba vita vingekuwa vya "maangamizo." Vita vilivyofanywa dhidi ya Yerusalemu na mahali patakatifu vilikuwa ni kukanyagwa chini kulikotekelezwa na upagani na upapa. Nguvu ya kipagani iliyokuwa itaiangamiza Yerusalemu mwanzoni ilikuwa Babeli, lakini nguvu ya kipagani iliyokuwa itaiangamiza baada ya Masihi kusulubiwa ilikuwa Roma ya kipagani. Lakini vita dhidi ya mahali patakatifu na jeshi vilitekelezwa na nguvu mbili za maangamizo, na ya pili kati ya hizo mbili za maangamizo katika Maandiko ni upapa.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Upapa ndiyo nguvu iliyowakilishwa kama "pigo linalofurika"; ndiyo ile nguvu katika mstari wa arobaini wa Danieli kumi na moja, ambayo "hufurika na hupita." Kukanyagwa kwa Yerusalemu kulikoanza na Babeli, na kuendelea na taifa la chuma lililosema maneno ya giza kama lilivyowakilishwa na Musa katika Kumbukumbu la Torati, kulifuatwa na upapa. Hata mwisho wa kukanyagwa huko, "maangamizi" yalikuwa "yamekusudiwa." Katika mstari wa ishirini na saba, Kristo anathibitisha agano na wengi kwa juma moja. Katikati ya juma hilo, mfumo wa dhabihu wa kidunia ungekomeshwa wakati Kristo alipoanza huduma yake ya ukuhani mkuu katika Patakatifu pa mbinguni. Kwa sababu ya kutotii kwa Wayahudi wakati wa kipindi cha majaribio kilichotengwa kwao, Patakatifu na mji vilipaswa tena kufanywa ukiwa.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Aya inasema "kwa ajili ya kuenea kwa machukizo ataifanya iwe ukiwa, hata mpaka utimilizo, na lililoamuliwa litamiminwa juu ya aliye ukiwa." Wayahudi walipokijaza kikombe chao cha muda wa rehema mpaka ukingo, mji na patakatifu vilipaswa kuwa ukiwa hadi mwisho wa vita. Katika "utimilizo" wa kukanyagwa mwaka 1798, ilikuwa "imeamuliwa" kwamba Upapa ungepokea jeraha la mauti. Kisha mji na patakatifu vilipaswa kurejeshwa na kujengwa upya, kama ilivyowakilishwa kwa mfano wakati Wayahudi walipotoka Babeli halisi chini ya amri tatu.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Hadi kukamilika kwa vita hivyo, Yerusalemu ingekanyagwa na mamlaka ya kipapa. Vipindi vya kinabii vinavyounda vipindi tofauti ndani ya miaka elfu mbili mia tatu vinaweza kueleweka kwa usahihi tu pale uhusiano kati ya maono ya kukanyagwa kwa miaka sabini na maono ya urejesho wa patakatifu na jeshi unapofahamika. Kukataa maono ya kutawanywa chini ya laana ya Musa ni kukataa maono ya mkusanyiko. Maono ya miaka sabini ni maono ya kutawanywa. Maono ya miaka elfu mbili mia tatu ni maono ya mkusanyiko. Maono ya miaka sabini ndiyo maono ya "chazon" ya kutawanywa, na maono ya miaka elfu mbili mia tatu ndiyo maono ya "mareh" ya mkusanyiko.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Basi alichokiunganisha Mungu, mwanadamu asikitenganishe. Marko 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Maono mawili yameunganishwa kinabii, na kukataa moja ni kukataa yote mawili. Ukweli huu unabainisha kuwa licha ya Uadventista kudai kwamba wanashikilia unabii wa miaka elfu mbili na mia tatu, wamekataa nguzo kuu ya Uadventista, kwa hakika kama vile walivyokataa ile “mara saba” mwaka 1863. Je, Wayahudi hawakudai kushika sheria ya Mungu? Je, Israeli ya kale haikudai kuwa ilikuwa ikimngoja Masihi? Madai hayana maana ikiwa hayashikilii Neno la Mungu.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Hatimaye Wamileraiti walitambua tarehe 22 Oktoba 1844 kama mwisho wa kipindi cha siku elfu mbili mia tatu, lakini ufahamu wao ulikuwa mdogo. Haikuwa hadi baada ya kukatishwa tamaa kubwa ndipo nuru ilipokuja kuhusu patakatifu pa mbinguni na kuonekana kwa Kristo katika Patakatifu pa Patakatifu siku hiyo. Si hadi baada ya tarehe hiyo ndipo walipoona ujumbe wa malaika wa tatu na sheria ya Mungu.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Bwana alikusudia kuongeza nuru ya kinabii inayohusishwa na miaka elfu mbili na mia tatu, na mnamo mwaka 1856, alifungua mlango wa nuru zaidi, na katika miaka saba iliyofuata Waadventista walifunga mlango huo. Haikuwa hadi baada ya tarehe 11 Septemba 2001 ndipo Bwana alipowaongoza wanafunzi wa unabii kurudi katika makala za Hiram Edson, na nuru ya “mara saba” ikaaanza tena kuongezeka.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Kwa kukataa kuona uhusiano kati ya unabii wa miaka elfu mbili na mia tatu na unabii wa miaka elfu mbili na mia tano na ishirini, Uadventista ukaja kuielewa tarehe 22 Oktoba 1844 kwa namna iliyodumaa na isiyokamilika.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Mara tu S. S. Snow alipothibitisha tarehe ya kusulubiwa, tarehe ya 22 Oktoba 1844 ilibainishwa.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Basi ujue na ufahamu kwamba tangu kutolewa kwa amri ya kuirudisha na kuijenga Yerusalemu upya hadi kwa Masihi, yule Mkuu, kutakuwa na majuma saba, na majuma sitini na mawili; barabara itajengwa tena, na ukuta pia, hata katika nyakati za taabu. Na baada ya majuma sitini na mawili Masihi atakatiliwa mbali, lakini si kwa ajili yake; na watu wa yule mkuu atakayekuja wataharibu mji na mahali patakatifu; na mwisho wake utakuwa kwa mafuriko, na hadi mwisho wa vita maangamizi yameamriwa. Naye atathibitisha agano na wengi kwa juma moja; na katikati ya lile juma atasitisha dhabihu na sadaka, na kwa sababu ya kuenea kwa machukizo ataifanya iwe ukiwa, hata utimilifu utakapofika, na yaliyoamuliwa yatamiminwa juu ya aliye ukiwa. Danieli 9:25-27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Wamileraiti walitambua tarehe sahihi ya kusulubiwa na kisha mwisho wa kipindi cha miaka elfu mbili na mia tatu ukatambuliwa. “Kukatiliwa mbali kwa Masihi” katika “katikati ya juma” ambamo Kristo alithibitisha “agano”, kwa sababu Wayahudi walikuwa wamekijaza kikombe chao cha muda wa rehema hadi ukingoni, kama kunavyoakilishwa na “kuenea kwa Machukizo”, nako kulitambuliwa. Msalaba ukawa alama ya njia ya kihistoria iliyokuwa muhimu katika kutambua ujumbe wa Kilio cha Usiku wa Manane.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Licha ya nuru iliyomo katika aya zilizozalisha udhihirisho wenye nguvu sana wa nguvu za Mungu, wafuasi wa Miller hawakuwahi kufikia uelewa wa aya hizo uliowakilishwa na hamu ya Danieli ya kuelewa uhusiano wa maono yale mawili. Juma ambalo Kristo alithibitisha agano liligawanywa katika vipindi viwili, ambavyo baadaye Dada White alivibainisha kuwa vinawakilisha huduma ya kibinafsi ya Kristo ya miaka mitatu na nusu, ikifuatiwa na huduma yake kama ilivyowakilishwa na wanafunzi. Waliona kwamba alama ya kihistoria ya msalaba ilikuwa nanga ya kubaini tarehe 22 Oktoba 1844, lakini hawakuona kwamba pia uliwakilisha kitovu cha vipindi viwili vilivyo sawa vya miaka mitatu na nusu, na hivyo ukawakilisha "mara saba," ambayo Mungu kupitia Musa aliita "mzozo wa agano lake."

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Basi nami pia nitakwenda kinyume nanyi, nami nitawaadhibu tena mara saba kwa sababu ya dhambi zenu. Nami nitaleta upanga juu yenu, utakaolipiza kisasi cha agano langu; nanyi mtakapokusanyika ndani ya miji yenu, nitatuma tauni miongoni mwenu; nanyi mtatiwa mkononi mwa adui. Walawi 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Kristo alipokuwa akithibitisha agano na wengi, lilikuwa ndilo agano alilokuwa na ugomvi nalo dhidi ya Wayahudi wasiotii. ‘Ugomvi wa agano lake,’ ulianza mwaka 723 KK, Waashuru walipochukua ufalme wa kaskazini utumwani, na kisha kwa siku elfu moja mia mbili na sitini za kinabii, upagani uliikanyaga chini Israeli ya kimwili. Kukanyagwa huko kulifuatiwa na siku nyingine elfu moja mia mbili na sitini za kinabii, ambapo upapa uliikanyaga chini Israeli ya kiroho.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Wiki ya kinabii ambamo Kristo alithibitisha agano, kama utimilifu wa maono ya miaka elfu mbili mia tatu, pia iliwakilisha maono ya miaka elfu mbili mia tano na ishirini. Wafuasi wa Miller walitambua vya kutosha kuhusu unabii wa miaka elfu mbili mia tatu kiasi cha kutangaza kwa usahihi ujumbe wa Kilio cha Usiku wa Manane, lakini walichagua kukataa baadhi ya nuru ambayo tafsiri ya Gabrieli katika sura ya tisa ilikusudiwa kuwasilisha.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gabrieli alimwelekeza Danieli atenganishe ipasavyo (kiakili) maono yale mawili, yaliyowakilishwa kama "jambo" na "maono," na katika kutimiza ushauri huo Dada White anatufahamisha kwamba huu ndio ulikuwa mzigo wenyewe wa Danieli alipokuwa akitafuta kuelewa uhusiano kati ya majuma sabini (ishara ya "mara saba"), na miaka elfu mbili mia tatu.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Kukataa kwa Waadventista “mara saba” kuliwaweka katika nafasi ambayo hawakuweza kuelewa kwamba kipindi cha kwanza cha miaka mia nne na tisini, kilichokatwa kutoka katika miaka elfu mbili na mia tatu, kiliwakilisha uasi wa agano ambao Musa anauita “mzozo wa agano lake”.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Walizuiwa pia kutambua kwamba kusulubiwa katikati ya juma kulifanya zaidi ya kubainisha tu tarehe, kwa kuwa kulibainisha kiini chenyewe cha mzozo wa Kristo na kutokutii kwa Israeli kuhusu damu ya agano. Walikuwa vipofu kwa ukweli kwamba damu iliyomwagwa kwa ajili ya wengi msalabani, iliyokuwa ikithibitisha agano lake, ilikuwa pia ikithibitisha agano lililoelezwa katika Mambo ya Walawi sura ya ishirini na tano na ishirini na sita.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Waisraeli wa kale walijitwika agano, wakalifafanua agano hilo kuwa ni tangazo lao: “yote aliyoyasema Bwana, tutayatenda,” bila kujua kabisa kwamba agano ambalo Kristo alikuwa akitoa lilihitaji sheria yake iandikwe moyoni. Ufafanuzi wao wa kifarisayo wa masharti ya agano uliwazuia kuelewa na kukubali agano la kweli.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Israeli ya kisasa imefafanua damu ya msalaba katikati ya juma kwa istilahi zinazohusababisha upofu uleule kwa Israeli ya kisasa kama ule uliokuwa juu ya Israeli ya kale walipomkataa Masihi na kutangaza kwamba hawakuwa na mfalme ila Kaisari.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Israeli ya leo haioni ukweli kwamba historia ambayo Gabrieli alimweleza Danieli haijumuishi tu uthibitisho wa agano, bali pia kutawanywa kunakoletwa juu ya wale wanaolikataa agano hilo, maana aya hizo zinaonyesha kwamba Roma ya kipagani (yule mkuu aliyekuwa atakuja) itaharibu mji na mahali patakatifu, na kwamba hadi mwisho wa vita (vilivyoikanyaga mahali patakatifu na jeshi) "hali za ukiwa," kwa wingi, zimekusudiwa.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Katika historia ambapo Kristo alimwaga damu yake ili kuthibitisha agano na wengi, nguvu mbili zinazoleta ukiwa za Roma ya kipagani na ya kipapa zinabainishwa waziwazi. Damu iliyomwagwa msalabani ndiyo anayoileta Kristo katika patakatifu pa mbinguni, na ni ishara ya kazi Yake inayowakilishwa na maono ya "mareh" ya miaka elfu mbili mia tatu. Historia hiyo imefungamanishwa na historia ya maono ya "chazon" ya miaka elfu mbili mia tano na ishirini, kama inavyowakilishwa na nguvu zile mbili zinazoleta ukiwa ambazo zingekanyaga chini patakatifu na jeshi.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Kweli zilizowakilishwa katika ndoto ya Miller kama vito ziliangaza ang’avu kama jua, lakini hazikuwa kamili. Katika siku za mwisho, wakati Kilio cha Usiku wa Manane kitarudiwa kwa herufi kwa herufi, vito hivyo hivyo vitawekwa katika sanduku jipya, kubwa zaidi na yule "Mtu wa brashi ya uchafu", navyo vitang’aa mara kumi zaidi kuliko ilivyokuwa hapo awali. Vinakuwa kipimo cha ujumbe wa mwisho wa Kilio cha Usiku wa Manane. Vito hivyo vilitambuliwa mahsusi na mashahidi wawili waliotabiriwa na Habakuki kuwa majedwali. Wakati majedwali mawili ya chati za waanzilishi za 1843 na 1850 yanapowekwa moja juu ya jingine, "mstari juu ya mstari", vito vya Miller vinatambuliwa mahsusi, na kwa kufanya hivyo vito hivyo vinawakilisha ujumbe wa mwisho wa Kilio cha Usiku wa Manane.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Sehemu kubwa ya kweli zilizo kwenye chati hizo mbili zinaonyesha unabii uliotimizwa kabla ya 1844, kama vile utambulisho wa wanyama wa Danieli sura ya saba na ya nane. Sanamu ya Danieli sura ya pili imewakilishwa. Mjadala kuhusu iwapo ni Roma au Antioko Epifane anayeuthibitisha maono hayo upo humo. Kuna pia sikitiko la kwanza, pamoja na kipindi cha kukawia cha Habakuki na wanawali kumi. Kuwasili kwa malaika wa tatu kumeonyeshwa humo, na pia patakatifu pa mbinguni. “Kile cha kila siku” kama ishara ya upagani nacho kiko humo. Na bila shaka, maole matatu ya Uislamu yako humo. Zikiunganishwa pamoja, chati hizo zinawakilisha mfano wa “kuongezeka kwa maarifa” kunakotokea wakati Simba wa kabila la Yuda anapofungua muhuri wa kweli ya kinabii.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Tunapokaribia kumaliza kutafakari kwetu juu ya maono ya Mto Ulai kama ishara ya maarifa ya kinabii yaliyofunuliwa wakati wa mwisho mnamo 1798, ambayo yaliongezeka na kuunda vile vito katika sanduku jipya, kubwa zaidi, la ndoto ya William Miller, tutarejea kwenye kweli za Wamileriti ambazo hazikukamilika katika historia yao. Baadhi ziliachwa katika hali isiyokamilika kwa sababu ya kipindi cha kihistoria ambacho Wamileriti walikuwa wakiishi, na nyingine ziliachwa zisizokamilika kwa sababu ya kutotii kwa wale waliokataa kwenda sambamba na nuru inayozidi kuongezeka ya malaika wa tatu.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> Wale ambao Mungu amewatuma na ujumbe ni wanadamu tu, lakini tabia ya ujumbe wanaoubeba ni ipi? Je, utathubutu kugeuka mbali na maonyo hayo, au kuyadharau, kwa sababu Mungu hakukuomba ushauri kuhusu kile kingependelewa? Mungu anaita watu watakaosema, watakaopaza sauti bila kuacha. Mungu amewaibua wajumbe wake kufanya kazi yake kwa wakati huu. Baadhi wamegeuka kutoka kwenye ujumbe wa haki ya Kristo ili kuwakosoa hao watu na mapungufu yao, kwa sababu hawasemi ujumbe wa kweli kwa neema yote na ustadi unaotamanika. Wana bidii kupita kiasi, wana moyo wa dhati mno, husema kwa uthabiti uliopitiliza, na ujumbe ambao ungeleta uponyaji, uzima, na faraja kwa nafsi nyingi zilizochoka na kuteswa, kwa namna fulani unawekwa kando; maana kadiri tu watu wenye ushawishi wanavyofunga mioyo yao na kusimamisha mapenzi yao wenyewe kinyume na yale ambayo Mungu amesema, ndivyo watakavyotafuta kuondoa mwangaza kutoka kwa wale waliokuwa wakitamani na kuomba nuru na nguvu ya kuhuisha. Kristo ameweka kumbukumbu ya maneno yote magumu, ya kiburi, na ya dhihaka yaliyosemwa dhidi ya watumishi wake kana kwamba yametamkwa dhidi yake mwenyewe.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> Ujumbe wa malaika wa tatu hautaeleweka; nuru itakayoiangaza dunia kwa utukufu wake itaitwa nuru ya uongo na wale wanaokataa kutembea katika utukufu wake unaosonga mbele. Kazi ambayo ingeweza kufanywa itaachwa bila kufanywa na wanaokataa ukweli, kwa sababu ya kutokuamini kwao. Tunawasihi ninyi mnaopinga nuru ya ukweli, mjitoe njiani mwa watu wa Mungu. Nuru iliyotumwa kutoka Mbinguni iwaangazie kwa miale iliyo wazi na thabiti. Mungu anawawajibisha ninyi ambao nuru hii imewafikia kwa namna mnavyoitumia. Wale wasiotaka kusikia watawajibishwa; kwa kuwa ukweli umeletwa karibu nao, lakini walidharau fursa na upendeleo walizopewa. Ujumbe ulio na uthibitisho wa Kimungu umepelekwa kwa watu wa Mungu; utukufu, adhama, na haki ya Kristo, vyenye kujaa wema na kweli, vimewasilishwa; utimilifu wa Uungu katika Yesu Kristo umewekwa wazi miongoni mwetu kwa uzuri na upendevu, ili kuwavutia wote ambao mioyo yao haikufungwa kwa upendeleo. Tunajua kwamba Mungu ametenda kazi miongoni mwetu. Tumeona nafsi zikigeuka kutoka dhambi hadi haki. Tumeona imani ikihuishwa katika mioyo ya wenye toba. Je, tuwe kama wale wenye ukoma waliosafishwa walienda zao, na mmoja tu akarudi kumpa Mungu utukufu? Bali tuhadithie wema wake, nasi tumsifu Mungu kwa moyo, kwa kalamu, na kwa sauti. Review and Herald, Mei 27, 1890.

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