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# The Book of Daniel - Number One-Hundred and Sixty-Three

Kitabu cha Danieli - Nambari mia moja na sitini na tatu

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Kufunua Unabii: Kuchunguza Sura ya Kumi na Moja ya Danieli

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Sasa tutaanza kupitia sura ya kumi na moja ya Danieli.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Tena mimi, katika mwaka wa kwanza wa Dario, Mmedi, naam, mimi, nalisimama kumthibitisha na kumtia nguvu. Na sasa nitakuonyesha yaliyo kweli. Tazama, bado watasimama wafalme watatu katika Uajemi; na wa nne atakuwa tajiri sana kuliko wote; na kwa nguvu zake, kwa sababu ya mali zake, atawachochea wote kupigana dhidi ya ufalme wa Uyunani. Naye mfalme hodari atasimama, atakayetawala kwa mamlaka makubwa, na atafanya apendavyo. Naye atakaposimama, ufalme wake utavunjika, na utagawanywa kuelekea pepo nne za mbinguni; wala si kwa uzao wake, wala si kwa kadiri ya mamlaka ile aliyotawala nayo; kwa maana ufalme wake utang'olewa, na kupewa wengine mbali na hao. Danieli 11:1-4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabrieli anaanza kwa kumjulisha Danieli kwamba pia alifanya kazi na Dario katika mwaka wa kwanza wa utawala wake, ambao ndio mwaka ambao mpwa wa Dario, jemadari wake, aliiteka Babeli na akamuua Belshaza. Danieli anapokea maono haya katika mwaka wa tatu wa Koreshi, kulingana na mstari wa kwanza wa sura ya kumi, hivyo Gabrieli anawaonyesha Dario na Koreshi wote wawili kama ishara zinazowakilisha "wakati wa mwisho." Belshaza na Babeli walitekwa na Dola la Wamedi na Waajemi katika mwaka 538 KK.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Koreshi aliizingira Babeli, nayo akaiteka kwa hila mwaka 538 K.K., na kwa kifo cha Belshaza, ambaye Waajemi walimuua, ufalme wa Babeli ulikoma kuwapo.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Katika mwaka wa 538 KK, Danieli aliandika sura ya tisa.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Maono yaliyoandikwa katika sura iliyotangulia [sura ya nane] yalitolewa katika mwaka wa tatu wa Belshaza, K.K. 538. Katika mwaka huohuo, ambao pia ulikuwa mwaka wa kwanza wa Dario, matukio yaliyosimuliwa katika sura hii [sura ya tisa] yalitukia.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Mwaka wa kwanza wa Dario, uliokuwa mwaka wa tatu na wa mwisho wa Belshaza, mwaka 538 KK, Bwana aliadhibu nchi ya Wakaldayo, na akaifanya kuwa ukiwa.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Nayo nchi hii yote itakuwa ukiwa, ajabu; na mataifa haya yatamtumikia mfalme wa Babeli miaka sabini. Itakapotimia miaka sabini, nitamwadhibu mfalme wa Babeli, na taifa hilo, asema Bwana, kwa uovu wao, na nchi ya Wakaldayo; nami nitaifanya kuwa magofu ya milele. Yeremia 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Katika aya ya kumi, Bwana anatumia neno “baada ya,” anapoongoza kuingia katika adhabu ya Babeli. “Baada ya” Babeli kufanywa ukiwa, Bwana angeitimiza kazi yake njema kwa ajili ya watu wa Mungu.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Maana Bwana asema hivi, ya kwamba baada ya miaka sabini kutimia katika Babeli, nitawatembelea, na kutimiza neno langu jema kwenu, kwa kuwarudisha mahali hapa. Yeremia 25:10.

The captivity of seventy years began in 606 BC.

Utumwa wa miaka sabini ulianza mwaka 606 KK.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Kwa kuanza kwa hiyo miaka sabini mwaka 606 K.K., Danieli alitambua kwamba sasa ilikuwa ikikaribia mwisho wake.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Utumwa wa miaka sabini ulianza mwaka 606 KK, na ukaisha mwaka 536 KK, ambao ulikuwa miaka miwili baada ya kifo cha Belshaza na ukiwa wa Babeli katika mwaka 538 KK. Huo ulikuwa mwaka wa tatu wa Koreshi. Gabrieli anaweka unabii wa Mto Hidekeli katika mwaka wa tatu wa Koreshi, na anaanza simulizi la sura ya kumi na moja kwa kurejelea mwaka wa kwanza wa Dario, na kwa kufanya hivyo anatambulisha miaka miwili mahususi. 538 KK na 536 KK yote mawili yalikuwa nyakati zilizowekwa; 538 KK ulikuwa wakati uliowekwa kwa unabii wa miaka sabini kufikia mwisho wake, na 536 KK ulikuwa wakati wa kinabii uliowekwa ambapo “baada ya” 538 KK, Bwana angeitenda kazi Yake njema kwa ajili ya watu Wake.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 KK na 536 KK, zote ni nyakati zilizowekwa, na zinawakilishwa na watu wawili wa kihistoria; mmoja alikuwa mfalme wa kwanza wa Media na wa pili mfalme wa kwanza wa Uajemi. Mwisho wa miaka sabini ya Israeli halisi kuwa mateka katika Babeli halisi, uliwakilisha miaka elfu moja mia mbili na sitini ambayo Israeli wa kiroho alikuwa mateka katika Babeli ya kiroho, kuanzia mwaka 538 BK hadi 1798. Mwaka 1798 ulikuwa "wakati uliowekwa", kisha kipindi kinachotambuliwa kimaunabii kama "wakati wa mwisho" kilianza. 538 KK na 536 KK, ambavyo vinawakilishwa kama "wakati uliowekwa", pia vinaashiria mwanzo wa kipindi kinachowakilishwa kama "wakati wa mwisho".

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Kanisa la Mungu duniani lilikuwa hakika kabisa katika utumwa wakati wa kipindi hiki kirefu cha mateso yasiyokoma, kama vile wana wa Israeli walivyowekwa utumwani Babeli wakati wa kipindi cha uhamisho.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Unabii wote unaelekezwa kwa namna ya pekee zaidi kwa siku za mwisho kuliko kwa siku zile ambamo ulitimia kwa mara ya kwanza; hivyo, mwaka 538 KK, na mfalme Dario, pamoja na mwaka 536 KK, na mfalme Koreshi, vinawakilisha “wakati wa mwisho” katika mwaka 1989, na wafalme hao wawili wanawakilisha kwa mfano Rais Reagan na Rais Bush wa kwanza. Mwaka 538 KK na 536 KK vinawakilisha alama ya njia ambayo hutimizwa huku tarehe zote mbili zikieleweka kuwa zinawakilisha alama hiyo moja ya njia. Alama ya njia ya “wakati wa mwisho” inajumuisha vielelezo viwili, na wakati mwingine, kama ilivyokuwa kwa Reagan na Bush wa kwanza, vielelezo vyote viwili hutimizwa katika mwaka huohuo. Lakini huo ndio utofauti na kanuni, kwa maana alama ya njia ya “wakati wa mwisho” katika wakati wa Musa ilikuwa kuzaliwa kwa Haruni na Musa, ambako kulitenganishwa kwa miaka mitatu. Katika historia ya Kristo, ilikuwa kuzaliwa kwa Yohana Mbatizaji na Kristo ambako kulitenganishwa kwa miezi sita.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Kuhusu "wakati wa mwisho," katika historia ya mpinga-Kristo ulikuwa miaka 1798 na 1799. Mapinduzi ya Ufaransa ni mada ya unabii, na yalianza mwaka 1789, na yakadumu miaka kumi yakimalizika mwaka 1799, kwa wakati wake uliowekwa, kama vile mwaka 1798 ulivyokuwa wakati uliowekwa. Kwa pamoja, miaka hiyo miwili inabainisha jeraha la mauti lililopewa mnyama, na pia mwanamke aliyempanda na kutawala juu ya mnyama. Darius alikuwa mfalme aliyemshinda adui yake kwa kuingiza jeshi lake kupitia "ukuta", naye anamwakilisha Reagan, ambaye alimshinda adui yake kwa kubomoa ukuta wa "pazia la chuma." Cyrus anamwakilisha Bush wa kwanza, kwa kuwa Cyrus anajulikana kama Cyrus Mkuu, na George Bush wa kwanza ni Bush Mkuu, na Bush wa mwisho ni Bush Mdogo.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Kwa sababu hawa wafalme wawili na tarehe mbili wanazoziwakilisha kwa kweli ni ishara moja. Moja inaashiria miaka sabini ambayo Babeli ingetawala. Kipindi hicho cha miaka sabini kilifikia wakati wake uliowekwa mnamo 538 KK na kinawakilishwa na Dario. Kukamilika kwa utekwa wa miaka sabini kulifikia wakati wake uliowekwa mnamo 536 KK na kunawakilishwa na Koreshi. Pamoja wanawakilisha "wakati wa mwisho," ambapo nuru ya kinabii inapaswa kufunguliwa. Mnamo 1798 malaika wa kwanza wa Ufunuo kumi na nne aliwasili katika "wakati wa mwisho," na Dada White anasema kwamba malaika huyo "hakuwa mwingine ila Yesu Kristo."

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Katika mwaka wa tatu wa Koresi, Mikaeli, mkuu wa watu wa Mungu, na malaika mkuu wa malaika, alishuka ili kushughulika na Koresi na kuthibitisha nuru ambayo ingemwongoza Koresi kutangaza amri ya kwanza kati ya tatu ambazo zingeruhusu watu wa Mungu kurudi Yerusalemu, na kuujenga upya mji, hekalu, na mitaa na kuta. Kazi hiyo iliwakilisha kwa mfano kazi ya malaika wa kwanza na wa pili, iliyoanza katika "wakati wa mwisho" mnamo 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Kushuka kwa Mikaeli wakati wa mwisho katika siku za Darius na Cyrus, kuliwakilisha kuwasili kwa malaika wa kwanza mwaka 1798, na kwa pamoja wanaashiria kuwasili kwa malaika yuleyule, katika "wakati wa mwisho," mwaka 1989. Mwaka 1989 ulianza kipindi cha "wakati wa mwisho," na pia ulikuwa wakati uliowekwa. Wakati uliowekwa hutambulisha ukomo wa kipindi cha kinabii. Uasi wa 1863, katika "Kadesh" ya kwanza kwa Israeli ya kiroho ya kisasa, ulikuwa mwanzo wa kipindi cha miaka mia moja ishirini na sita kilichokoma katika "wakati uliowekwa" mwaka 1989. Mia moja ishirini na sita ni zaka, au sehemu ya kumi, ya elfu moja mia mbili na sitini, na mwishoni mwa miaka elfu moja mia mbili na sitini mwaka 1798, harakati ya malaika wa kwanza iliingia katika historia. Mwisho wa miaka mia moja ishirini na sita, mwaka 1989, harakati ya malaika wa tatu iliingia katika historia.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Katika mstari wa kwanza wa sura ya kumi na moja ya Danieli, Gabrieli ni makini na sahihi katika kubainisha kwamba historia inayowakilishwa inaanza na Koreshi, katika wakati wa mwisho mwaka 1989. Koreshi Mkuu hapo anamwakilisha Bush mkubwa, ambaye angefuatwa na wafalme watatu, kisha mfalme wa nne ambaye angekuwa tajiri zaidi kuliko wote. Hivyo, yule mfalme wa nne tajiri, anayechochea Ugiriki yote, ni rais wa sita tangu 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Katika matukio ya sura ya kumi, Danieli anaonyeshwa akiomboleza, na katika uzoefu wake wa kuomboleza anabadilishwa kuwa katika mfano wa Kristo, anapotazama maono hayo. Kipindi cha siku ishirini na moja cha maombolezo kinawakilisha kipindi cha mauti kinachoishia kwa ufufuo. Katika sura ya kumi, Mikaeli ameteremka kutoka mbinguni, na katika Yuda saba, anaposhuka, anamfufua Musa. Katika Ufunuo sura ya kumi na moja Musa (na Eliya) wameuawa, na wamekufa mitaani kwa siku tatu na nusu za mfano. Kisha Musa (pamoja na Eliya) wanafufuliwa kwa "sauti kuu".

> 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. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Na baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njoni hapa juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

Ile "sauti kuu" inayofufua ni sauti ya malaika mkuu, na huyo malaika mkuu ni Mikaeli.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Kwa maana Bwana mwenyewe atashuka kutoka mbinguni kwa mwito wa amri, kwa sauti ya malaika mkuu, na kwa parapanda ya Mungu; nao waliokufa katika Kristo watafufuliwa kwanza. 1 Wathesalonike 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Historia ambamo Musa na Eliya wanauawa na kufufuliwa ndilo historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Historia hiyo ilianza mnamo Septemba 11, 2001 kwa “sauti ya kwanza” ya malaika wa Ufunuo kumi na nane, ambayo Dada White anaibainisha kuwa ilifika wakati majengo makubwa ya Mji wa New York yalipoporomoshwa. “Sauti ya pili” ya Ufunuo sura ya kumi na nane inatangazwa katika sheria ya Jumapili iliyo karibu kuja, wakati kondoo wengine wa Mungu wanaitwa watoke Babeli. Ni katika historia hiyo, historia ya kutiwa muhuri, ambapo Danieli anawakilishwa kuwa akibadilishwa afanane na sura ya Kristo kwa kulitazama ono la “marah,” ambalo ni umbo la kike la ono la “mareh.” Ni ono la “kisababishi,” ambalo “husababisha” sura inayotazamwa kuzalishwa tena ndani ya wale wanaoitazama.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Historia hiyo ya kutia muhuri, na ya kubadilishwa kwa Danieli katika sura ya kumi, inajumuisha kushuka kwa Mikaeli anapowafufua na kuwageuza wale wanaowakilishwa na Musa, Eliya na Danieli. Anatekeleza ufufuo kwa “sauti kuu” ya malaika mkuu, hivyo akitoa “sauti” ya tatu, katikati ya sauti ya kwanza na ya mwisho, ambazo zote ni sawa, kwa kuwa zote ni sauti ya Ufunuo sura ya kumi na nane. Sauti ya katikati ndipo uasi unawakilishwa, kwa maana Mikaeli alipomfufua Musa, hakubishana na Shetani, ingawa Shetani, mwasisi wa uasi, alikuwepo kupinga.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Lakini malaika mkuu Mikaeli, alipokuwa akishindana na Ibilisi akibishana naye juu ya mwili wa Musa, hakuthubutu kumletea hukumu ya kumtukana, bali alisema, Bwana na akukemee. Yuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Mwanzo wa wakati wa kutiwa muhuri ulioanza tarehe 11 Septemba 2001, na kuishia katika sheria ya Jumapili inayokuja upesi, umewekwa alama kwa sahihi ya “Kweli,” kwa maana katikati ya kipindi hicho, mnamo Julai 2023, sauti kuu ya malaika mkuu ilianza kazi ya kuwafufua wafu katika Kristo, wanaochagua kuisikia sauti Yake ya katikati. Tambua kwamba 2023 inakuja miaka ishirini na miwili baada ya 2001, na ishirini na miwili ni sehemu ya kumi ya mia mbili na ishirini, ambayo ni ishara ya kiungo kati ya Uungu na ubinadamu, na pia ni ishara ya urejesho.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Mnamo Julai 2023, malaika huyo mwenye nguvu ambaye si mwingine ila ni nafsi ya Yesu Kristo, naye ndiye Kweli, ambaye pia ni Mikaeli, na ambaye ndiye Alfa na Omega akishuka akiwa na ujumbe mkononi Mwake. Kitabu kile kidogo mkononi Mwake ni sehemu ya Danieli ambayo ilitiwa muhuri hata kufikia siku za mwisho.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. 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.

> "Katika Ufunuo vitabu vyote vya Biblia hukutana na kutamatika. Hapa ndipo kikamilisho cha kitabu cha Danieli. Kimoja ni unabii; kingine ni ufunuo. Kitabu kilichotiwa muhuri si Ufunuo, bali ile sehemu ya unabii wa Danieli inayohusu siku za mwisho. Malaika akaagiza, 'Lakini wewe, Ee Danieli, yafunge maneno, na kuutia muhuri kitabu, hata wakati wa mwisho.' Danieli 12:4." Matendo ya Mitume, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Sehemu ya unabii wa Danieli inayohusu siku za mwisho ni sura ya kumi na moja. Ni mistari sita ya mwisho ya sura ya kumi na moja, lakini hasa ni matukio ya kihistoria yaliyomo ndani ya sura hiyo ambayo yanarudiwa katika mistari sita ya 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.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Aya ya kumi na sita ya Danieli sura ya kumi na moja inaonyesha historia inayorudiwa katika aya ya arobaini na moja, kwa kuwa katika aya hiyo mfalme wa kaskazini anasimama katika nchi ya uzuri. Historia ya aya ya kumi na sita inatambulisha wakati jenerali wa Kirumi Pompey alipoitia Yuda na Yerusalemu utumwani.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Lakini yule ajaye juu yake atafanya kama apendavyo, wala hakuna atakayesimama mbele yake; naye atasimama katika nchi ya uzuri, ambayo kwa mkono wake itateketezwa. Danieli 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ninakusudia kutumia aya hii kama nanga ya msingi kwa ajili ya tafakuri yetu juu ya aya zinazotangulia aya hiyo, kwa hiyo nitaweka kwanza msingi huu wa ufahamu. Tunakusudia kuonyesha kwamba historia inayofuatia kuvunjika kwa ufalme wa Aleksanda Mkuu katika aya ya tatu na ya nne huanza mwaka 1989, kisha inaitambua vita vya sasa vya Ukraini, ushindi wa Putin juu ya majeshi ya Magharibi, na kushindwa kwake baadaye, ambako hupelekea kwenye aya ya kumi na sita.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Ingawa Misri isingeweza kusimama mbele ya Antioko, mfalme wa kaskazini, Antioko naye asingeweza kusimama mbele ya Warumi, ambao sasa walikuja kupigana naye. Hakuna falme zilizoweza tena kuipinga nguvu hii iliyokuwa ikiinuka. Shamu ilishindwa, na kuongezwa katika milki ya Kirumi, wakati Pompeyo, K.K. 65, alipomnyang’anya Antioko Asiaticus milki yake, na kuifanya Shamu kuwa jimbo la Kirumi.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Ule uwezo huohuo ulikuwa pia usimame katika Nchi Takatifu, na kuiangamiza. Rumi iliunganishwa na watu wa Mungu, Wayahudi, kwa agano, mwaka 161 KK, tangu tarehe hiyo ikashika mahali pa wazi katika kalenda ya kinabii. Hata hivyo, haikupata mamlaka juu ya Uyahudi kwa ushindi wa moja kwa moja mpaka mwaka 63 KK; na ndipo kwa namna ifuatayo.

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> Aliporudi Pompey kutoka katika msafara wake dhidi ya Mithridates, mfalme wa Pontus, washindani wawili, Hyrcanus na Aristobulus, walikuwa wakigombea taji la Yudea. Madai yao yaliwasilishwa mbele ya Pompey, ambaye hivi karibuni alitambua kwamba madai ya Aristobulus hayakuwa ya haki, lakini alitaka kuahirisha uamuzi wa jambo hilo hadi baada ya msafara wake alioutamani kwa muda mrefu kuelekea Arabuni, akaahidi kisha kurejea, na kuyatatua mambo yao kwa kadiri itakavyoonekana kuwa ya haki na ya kufaa. Aristobulus, baada ya kubaini nia halisi za Pompey, alikimbilia kurudi Yudea, akawapa silaha raia wake, na kujiandaa kwa ulinzi mkali, akiwa amedhamiria, kwa gharama yoyote, kulihifadhi taji ambalo aliona mapema lingeamuliwa kupewa mwingine. Pompey alimfuata kwa karibu huyo mkimbizi. Alipokaribia Yerusalemu, Aristobulus, aliyeanza kujutia mwenendo wake, alitoka kumlaki, na akajaribu kupatanisha mambo kwa kuahidi kujisalimisha kabisa na kutoa kiasi kikubwa cha fedha. Pompey, alipolikubali pendekezo hili, alimtuma Gabinius, akiwa mkuu wa kikosi cha askari, kwenda kupokea fedha hizo. Lakini yule luteni jenerali alipowasili Yerusalemu, alikuta milango ya mji imefungwa dhidi yake, na akaambiwa kutoka juu ya kuta kwamba mji huo ulikataa kuzingatia makubaliano hayo.

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> Pompey, asipotaka kudanganywa namna hii bila adhabu, alimfunga kwa pingu Aristobulus, ambaye alikuwa amemweka chini ya ulinzi, na mara akaandamana kuishambulia Yerusalemu na jeshi lake lote. Wafuasi wa Aristobulus walitaka kutetea mahali hapo; wale wa Hyrcanus walitaka kufungua malango. Kwa kuwa hawa wa mwisho walikuwa wengi na wakashinda, Pompey akaruhusiwa kuingia mjini bila kizuizi. Ndipo wafuasi wa Aristobulus wakajiondoa hadi Mlima wa Hekalu, wakiwa wameazimia kikamilifu kulitetea mahali hapo kama vile Pompey alivyoazimia kuliteka. Mwisho wa miezi mitatu, mwanya ukafanywa katika ukuta uliotosha kuruhusu shambulio, na mahali hapo pakatekwa kwa nguvu za upanga. Katika mauaji ya kutisha yaliyofuata, watu elfu kumi na mbili waliuawa. Ilikuwa taswira ya kugusa moyo, anabainisha mwanahistoria, kuwaona makuhani, waliokuwa wakati huo wakihudumu katika ibada takatifu, kwa utulivu wa mkono na nia thabiti wakiendeleza kazi yao ya kawaida, kana kwamba hawatambui ghasia kali, ijapokuwa kote kuwazunguka wenzao walikuwa wakichinjwa, na hata mara nyingi damu yao wenyewe ikichanganyika na ile ya sadaka zao.

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> "Baada ya kukomesha vita, Pompey alibomoa kuta za Yerusalemu, akahamisha miji kadhaa kutoka katika mamlaka ya Yudea kwenda katika mamlaka ya Siria, na akawatoza Wayahudi ushuru. Hivyo, kwa mara ya kwanza Yerusalemu iliwekwa kwa njia ya ushindi mikononi mwa ile mamlaka ambayo ingeshikilia "nchi tukufu" kwa mkono wa chuma hadi kuiteketeza kabisa." Uriah Smith, Danieli na Ufunuo, 259, 260.

We will continue this study in our next article.

Tutaendelea na utafiti huu katika makala yetu ijayo.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Jambo kwamba hakuna mabishano wala mtafaruku miongoni mwa watu wa Mungu lisichukuliwe kama ushahidi wa kutosha kwamba wanashikilia kwa uthabiti mafundisho sahihi. Kuna sababu ya kuogopa kwamba huenda wasiwe wanatofautisha kwa uwazi kati ya kweli na kosa. Wakati hakuna maswali mapya yanayoibuliwa kwa kuchunguza Maandiko, wakati hakuna tofauti ya maoni inayozuka itakayowafanya watu wachunguze Biblia wao wenyewe ili kuhakikisha kwamba wana ile kweli, kutakuwa na wengi sasa, kama ilivyokuwa nyakati za kale, watakaoshikilia mapokeo na kuabudu wasichokijua.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Nimeonyeshwa kwamba wengi wanaodai kuwa na maarifa ya kweli ya sasa hawajui wanachoamini. Hawaelewi ushahidi wa imani yao. Hawathamini ipasavyo kazi ya wakati huu. Wakati wa majaribu utakapokuja, wapo watu wanaohubiri sasa kwa wengine ambao watagundua, watakapochunguza misimamo wanayoishikilia, kwamba kuna mambo mengi ambayo hawawezi kutoa sababu ya kuridhisha. Kabla ya kujaribiwa hivyo, hawakujua ujinga wao mkubwa. Na wako wengi kanisani wanaochukulia kuwa ni dhahiri kwamba wanaelewa wanachoamini; lakini, mpaka mabishano yatakapozuka, hawajui udhaifu wao wenyewe. Wanapotenganishwa na wale wenye imani moja na wao na kulazimishwa kusimama peke yao kueleza imani yao, watashangaa kuona jinsi mawazo yao yalivyochanganyikiwa kuhusu kile walichokuwa wamekikubali kama kweli. Hakika ni kwamba miongoni mwetu kumetokea kuondoka kwa Mungu aliye hai na kugeukia wanadamu, tukiweka hekima ya kibinadamu mahali pa hekima ya kimungu.

> “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. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Mungu atawaamsha watu Wake; ikiwa njia nyingine zitashindikana, uzushi utaingia miongoni mwao, utakaowachuja, ukitenganisha makapi na ngano. Bwana anawaita wote wanaoamini Neno Lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa wakati huu. Ni ukweli wa Biblia, unaoonyesha hatari zinazotukabili. Nuru hii inapaswa kutuongoza katika kujifunza kwa bidii Maandiko na kuchunguza kwa makini mno misimamo tunayoshikilia. Mungu angependa vipengele vyote na misimamo ya ukweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga. Waumini wasitegemee dhana na mawazo yasiyoainishwa vyema kuhusu kile kinachounda ukweli. Imani yao lazima iwe imejengwa imara juu ya Neno la Mungu, ili kwamba wakati wa kujaribiwa utakapokuja na watakapoletwa mbele ya mabaraza kujibu juu ya imani yao, waweze kutoa sababu ya tumaini lililo ndani yao, kwa upole na kwa kicho.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Chocheeni, chocheeni, chocheeni. Mada tunazowasilisha kwa ulimwengu lazima ziwe kwetu uhalisia ulio hai. Ni muhimu kwamba, katika kutetea mafundisho tunayoyaona kuwa kanuni za msingi za imani, tusijiruhusu kamwe kutumia hoja ambazo si thabiti kabisa. Huenda hizi zikafaulu kumnyamazisha mpinzani, lakini haziheshimu ukweli. Tunapaswa kuwasilisha hoja thabiti, ambazo si tu zitawanyamazisha wapinzani wetu, bali pia zitakazostahimili uchunguzi wa karibu na wa kina kabisa. Kwa wale waliojizoeza katika sanaa ya mjadala, kuna hatari kubwa kwamba hawatalishughulikia Neno la Mungu kwa haki. Tunapokutana na mpinzani, jitihada zetu za dhati zinapaswa kuwa kuwasilisha mada kwa namna itakayoamsha hakika akilini mwake, badala ya kutafuta tu kumpa ujasiri mwamini.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> Haijalishi mwanadamu amepiga hatua kiasi gani kiakili, asifikirie hata kwa muda mfupi kwamba hakuna haja ya kuchunguza Maandiko kwa kina na kwa kuendelea ili kupata nuru zaidi. Kama watu, tumeitwa, kila mmoja wetu, kuwa wanafunzi wa unabii. Lazima tukeshe kwa bidii ili tutambue mwanga wowote ambao Mungu atatuonyesha. Tunapaswa kupokea miale ya kwanza ya kweli; na kupitia kusoma kwa maombi, nuru iliyo angavu zaidi inaweza kupatikana, ambayo inaweza kuwasilishwa kwa wengine.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> "Wakati watu wa Mungu wako katika raha na wameridhika na mwanga wao wa sasa, tunaweza kuwa na hakika kwamba hawatapata kibali Chake. Ni mapenzi Yake kwamba daima wasonge mbele kupokea mwanga ulioongezeka na unaoendelea kuongezeka unaowaangazia. Mtazamo wa sasa wa kanisa haumpendezi Mungu. Kumeingia roho ya kujiamini ambayo imewaongoza kuhisi kwamba hawana haja ya ukweli zaidi na mwanga mkuu zaidi. Tunaishi wakati ambapo Shetani anafanya kazi upande wa kulia na wa kushoto, mbele yetu na nyuma yetu; na hata hivyo, kama watu, tuko usingizini. Mungu anataka sauti isikike ikiwaamsha watu Wake kuchukua hatua." Ushuhuda, juzuu ya 5, 707, 708.

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