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# The Book of Daniel - Number Sixty

Kitabu cha Danieli - Nambari Sitini

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Sala ya Danieli na Siri ya Ufalme wa Nane: Ufunuo wa Nyakati za Mwisho

Author

Jeff Pippenger

Published

January 24, 2024

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In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

Katika sura za kumi na saba na kumi na nane za Ufunuo, malaika mmoja anamletea Yohana maono ya hukumu ya upapa. Katika mchanganuo wa hukumu yake ya mwisho, falme za unabii wa Biblia zinawakilishwa.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Na hapa pana akili yenye hekima. Vichwa saba ni milima saba, ambayo juu yake mwanamke ameketi. Na kuna wafalme saba: watano wameanguka, mmoja yupo, na mwingine bado hajaja; naye atakapokuja, lazima adumu kwa muda mfupi. Na yule mnyama aliyekuwako, wala hayupo, yeye ndiye wa nane, naye ni miongoni mwa wale saba, naye aenda katika maangamizi. Ufunuo 17:9-11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Yohana alikuwa amepelekwa kiroho hadi mwaka 1798, ambako akaambiwa kwamba vichwa saba juu ya yule mnyama aliyembeba yule mwanamke wa kipapa vilikuwa wafalme saba. Mfalme humaanisha ufalme, na ufalme pia ni kichwa katika unabii wa Biblia. Mwaka 1798, falme tano zilikuwa zimeanguka na moja ilikuwa ikitawala wakati huo. Ufalme wa saba ulikuwa bado wa wakati ujao, nao uliwakilishwa na wafalme kumi. Kisha Yohana aliarifiwa kwamba ufalme wa nane ulikuwa mnyama wa kipapa, aliye wa hao saba. Upapa ulikuwa ufalme wa tano, nao ulikuwa umepata jeraha la mauti, hivyo kwamba jeraha lake la mauti litakapopona, ndipo huwa kichwa cha nane kilicho cha hao saba.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

Katika Danieli sura ya pili, falme nne za kwanza ni Babeli, Umedi na Uajemi, Uyunani na Urumi. Falme hizo nne za halisi pia zinawakilisha falme nne za kiroho, na kwa pamoja zinatambulisha wafalme wanane, yaani vichwa vya Ufunuo kumi na saba, kwa kuwa Yesu siku zote huonyesha mwisho wa jambo kwa mwanzo wake. Danieli sura ya pili ndiko kunakotajwa kwa mara ya kwanza falme za unabii wa Biblia, na Ufunuo sura ya kumi na saba ndiko kutajwa kwa mwisho; kwa hiyo lazima vilingane, maana Mungu habadiliki kamwe.

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

Ufalme wa tano uliokuwa umeanguka mwaka 1798 ulikuwa Babeli ya kiroho, upapa. Ufalme wa sita uliokuwa madarakani mwaka 1798 ulikuwa ufalme wenye pembe mbili uliowakilishwa kwa mfano na ufalme wenye pembe mbili wa Umedi na Uajemi. Ufalme wa saba, unaoundwa na wafalme kumi, ambao mwaka 1798 hawakuwa bado wamekuja, ni serikali ya ulimwengu mmoja, ambayo ilikuwa imewakilishwa kwa mfano na Ugiriki, serikali ya ulimwengu mmoja ya Aleksanda Mkuu. Kichwa cha nane, ambacho kilikuwa miongoni mwa vile saba, kilikuwa ufalme wa tano uliokuwa na jeraha la mauti, lakini ukaishi tena wakati jeraha hilo la mauti lilipoponywa.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Hukumu ya mkahaba mkuu hutokea katika "saa" ya mgogoro wa sheria ya Jumapili, yaani kipindi kinachoanza na sheria ya Jumapili nchini Marekani na kuendelea katika historia hadi mlango wa rehema kwa wanadamu utafungwa. Katika hiyo "saa," ambayo katika Danieli inatambuliwa kama "siku za wafalme hao", Mungu atausimamisha ufalme Wake. Katika hiyo "saa" mvua ya mwisho inamiminwa.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Mvua ya masika inakuja juu ya wale walio safi—basi wote hao wataipokea kama hapo kwanza.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> "Malaika wanne watakapoacha, Kristo atasimamisha ufalme Wake. Hakuna anayepokea mvua ya masika ila wale wanaofanya yote wawezayo." Spalding and Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

Kumiminwa kwa mvua ya mwisho huendelea hatua kwa hatua, kwa kuwa kunalingana na hukumu, nayo hukumu ni ya hatua kwa hatua. Wafuasi wa Miller walielewa kwamba walikuwa wakiishi miguuni pa sanamu ya Danieli sura ya pili. Waliamini kwamba Roma ilikuwa ufalme wa mwisho wa kidunia, na walikuwa sahihi, lakini uelewa wao ulikuwa mdogo.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

Maneno “siku za hawa wafalme” yanajitokeza katika historia ya ufalme wa Roma, lakini si historia ya Roma ya kipagani wala ya kipapa; bali ni historia ya Roma ya kisasa. Wafuasi wa Miller waliitazama Roma ya kipagani na ya kipapa kama ufalme mmoja, na kwa kufanya hivyo walitumia kifungu kutoka katika kitabu cha Ezekieli kinachomhusu mfalme wa mwisho wa Yuda (Sedekia) ili kuunga mkono uelewa wao.

> And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

> Na wewe, mkuu mpotovu na mwovu wa Israeli, ambaye siku yako imefika, wakati uovu utakapofikia kikomo, Hivi ndivyo asemavyo Bwana MUNGU; Vua kilemba, na uondoe taji: haitakuwa hivyo tena; muinue aliye chini, mnyenyekeze aliye juu. Nitapindua, nitapindua, nitapindua; wala halitakuwapo tena, hata atakapokuja yeye ambaye ni haki yake; nami nitampa. Ezekieli 21:25-27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Kuanzia Zedekia kungekuwepo falme tatu ambazo zingepinduliwa, "kupinduliwa," ambazo zingeelekea kwa Kristo, ambaye "haki ni yake" ya kutawala. Babeli, Umedi-Uajemi na Ugiriki zote zingepinduliwa hadi ufalme wa Roma, na katika historia ya ufalme huo wa nne, Kristo angekuja na kusimamisha ufalme. Ndicho hasa alichokifanya.

> “Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

> Miongoni mwa wale waliokuwa wakilipeleka taifa kwa kasi kuelekea uharibifu, aliye mbele kabisa alikuwa Sedekia, mfalme wao. Akiyaacha kabisa mashauri ya Bwana kama yalivyotolewa kupitia manabii, akisahau wajibu wa shukrani aliokuwa nao kwa Nebukadneza, akiuvunja kiapo chake cha dhati cha utii alichokula kwa jina la Bwana Mungu wa Israeli, mfalme wa Yuda akaasi dhidi ya manabii, dhidi ya mfadhili wake, na dhidi ya Mungu wake. Katika ubatili wa hekima yake mwenyewe, akatafuta msaada kwa adui wa kale wa ustawi wa Israeli, "akiwatuma wajumbe wake kwenda Misri, ili wampe farasi na watu wengi.'

> “‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

> ‘Je, atafanikiwa?’ Bwana akauliza kuhusu yule aliyesaliti kwa aibu kila amana takatifu; ‘Je, ataepuka afanyaye mambo kama hayo? au avunje agano, kisha aokolewe? Kama niishivyo, asema Bwana Mungu, hakika katika mahali anakokaa yule mfalme aliyemfanya kuwa mfalme, ambaye kiapo chake alikidharau, na agano lake akalivunja, hata huko pamoja naye katikati ya Babeli atakufa. Wala Farao pamoja na jeshi lake lenye nguvu na makutano makubwa hatamfaa chochote vitani: ... kwa kuwa alidharau kiapo kwa kulivunja agano, na tazama, alikuwa ametoa mkono wake, na ameyafanya mambo haya yote, hataepuka.’ Ezekieli 17:15-18.

> “To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

> "Kwa yule 'mkuu mwovu mtukanifu' ilikuwa imewadia siku ya hesabu ya mwisho. 'Ondoa kile kidani,' Bwana akaagiza, 'na uvue taji.' Si hadi Kristo mwenyewe atakapoweka ufalme wake ndipo Yuda tena angeruhusiwa kuwa na mfalme. 'Nitaipindua, nitaipindua, nitaipindua,' ilikuwa amri ya kiungu kuhusu kiti cha enzi cha nyumba ya Daudi; 'nayo haitakuwapo tena, hata ajapo yeye aliye na haki yake; nami nitampa hiyo.' Ezekieli 21:25-27." Manabii na Wafalme, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

Miller alikuwa sahihi, lakini ufahamu wake ulikuwa mdogo, kwa kuwa ufalme ambao Kristo aliouanzisha alipotembea miongoni mwa watu haukuwa ufalme wa mwisho wa kidunia. Bado kulikuwa na wafalme wanne baada ya ufalme wa Roma ya kipagani. Hata hivyo, Kristo aliuanzisha ufalme wa "neema" msalabani, lakini ufalme huo haukuanzishwa katika siku za wafalme kumi wa Ufunuo sura ya kumi na saba, wala haukuanzishwa wakati wa mvua ya mwisho. Ufalme ambao Kristo anaouanzisha katika siku za mwisho ni ufalme wake wa "utukufu." Dada White anazungumzia moja kwa moja kuhusu falme hizi zote mbili.

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

Wamileraiti walielewa kwamba Kristo aliuanzisha ufalme katika historia ya ufalme wa nne, na walikuwa sahihi, lakini uelewa wao ulikuwa mdogo. Katika historia ya ufalme wa nne, Kristo aliuanzisha ufalme wa “neema,” na katika historia ya ufalme wa nane, aliuanzisha ufalme wake wa “utukufu.” Katika historia alipouanzisha ufalme wa “neema,” Roho Mtakatifu alimiminwa siku ya Pentekoste. Pentekoste ni kielelezo cha kumiminwa kwa mvua ya mwisho, katika historia anapoanzisha ufalme wake wa “utukufu.”

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Ujumbe wa Pentekoste ulikuwa ujumbe wa ufufuo halisi wa Kristo. Ujumbe wa mvua ya mwisho, angalau kwa sehemu, ni ujumbe wa ufufuo wa kiishara unaowakilishwa na kitendawili cha kinabii kwamba yule wa nane, aliye wa wale saba, hutimia katika mnyama, na pia kwa pembe mbili za mnyama wa nchi. Katika ufalme wa nne na wa nane ndipo Kristo anapoanzisha Ufalme Wake.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Tangazo lililokuwa limetolewa na wanafunzi kwa jina la Bwana lilikuwa sahihi katika kila kipengele, na matukio ambayo lilikuwa likiyaashiria yalikuwa hata wakati huo yakitokea. “Wakati umetimia, ufalme wa Mungu umekaribia,” huo ulikuwa ujumbe wao. Mwisho wa “wakati”—yaani majuma sitini na tisa ya Danieli 9, ambayo yalipaswa kufikia kwa Masihi, “Aliyetiwa mafuta”—Kristo alikuwa amepokea upako wa Roho baada ya kubatizwa kwake na Yohana katika Yordani. Na “ufalme wa Mungu” ambao walikuwa wametangaza kuwa umekaribia ulianzishwa kwa kifo cha Kristo. Ufalme huu haukuwa, kama walivyokuwa wamefundishwa kuamini, dola la kidunia. Wala haukuwa ule ufalme wa baadaye, usiokufa, utakaowekwa wakati “ufalme na mamlaka, na ukuu wa ufalme chini ya mbingu zote, vitakapowekwa mikononi mwa watu wa watakatifu wa Aliye Juu Sana;” ule ufalme wa milele, ambao “mamlaka zote zitamtumikia na kumtii.” Danieli 7:27. Kadiri inavyotumika katika Biblia, usemi “ufalme wa Mungu” hutumika kuashiria ufalme wa neema na pia ufalme wa utukufu. Ufalme wa neema unawekwa wazi na Paulo katika Waraka kwa Waebrania. Baada ya kumwelekeza Kristo, Mpatanishi mwenye huruma ambaye “huguswa na hisia za udhaifu wetu,” mtume anasema: “Basi na tukikaribie kiti cha enzi cha neema kwa ujasiri, ili tupate rehema, na tupate neema.” Waebrania 4:15, 16. Kiti cha enzi cha neema kinawakilisha ufalme wa neema; kwa maana kuwepo kwa kiti cha enzi kunamaanisha kuwepo kwa ufalme. Katika mifano Yake mingi Kristo hutumia usemi “ufalme wa mbinguni” kutaja kazi ya neema ya Mungu katika mioyo ya wanadamu.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> Hivyo, kiti cha enzi cha utukufu kinawakilisha ufalme wa utukufu; na ufalme huu umetajwa katika maneno ya Mwokozi: 'Atakapokuja Mwana wa Adamu katika utukufu wake, na malaika watakatifu wote pamoja naye, ndipo atakapoketi juu ya kiti cha enzi cha utukufu wake; na mbele zake yatakusanywa mataifa yote.' Mathayo 25:31, 32. Ufalme huu bado ni wa wakati ujao. Hautasimamishwa hadi ujio wa pili wa Kristo.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

> Ufalme wa neema ulianzishwa mara tu baada ya anguko la mwanadamu, wakati mpango wa ukombozi wa wanadamu wenye hatia ulipobuniwa. Wakati huo ulikuwapo katika kusudi na kwa ahadi ya Mungu; na kwa imani, watu wangeweza kuwa raia wake. Hata hivyo haukuanzishwa kwa hakika hadi kifo cha Kristo. Hata baada ya kuanza utume Wake duniani, Mwokozi, akiwa amechoshwa na ukaidi na kutokushukuru kwa wanadamu, angeweza kurudi nyuma na kuacha dhabihu ya Kalvari. Kule Gethsemane, kikombe cha mateso kilitetemeka mkononi Mwake. Hata wakati huo angeweza kufuta jasho la damu kwenye paji la uso Wake na kuwaacha wanadamu wenye hatia waangamie katika uovu wao. Lau angefanya hivyo, kusingekuwepo ukombozi kwa wanadamu walioanguka. Lakini Mwokozi alipoyatoa maisha Yake, na kwa pumzi Yake ya mwisho akapaza sauti, ‘Imekwisha,’ ndipo utimilifu wa mpango wa ukombozi ukahakikishwa. Ahadi ya wokovu iliyotolewa kwa wawili wenye dhambi huko Edeni iliidhinishwa. Ufalme wa neema, ambao kabla ulikuwapo kwa ahadi ya Mungu, ndipo ukaanzishwa.

> “Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

> Hivyo kifo cha Kristo—tukio lenyewe ambalo wanafunzi waliliona kuwa maangamizi ya mwisho ya tumaini lao—ndilo lililolifanya tumaini lao kuwa la hakika milele. Ingawa tukio hilo liliwaletea masikitiko makali, lilikuwa kilele cha uthibitisho kwamba imani yao ilikuwa sahihi. Tukio lililokuwa limewajaza maombolezo na kukata tamaa ndilo lililofungua mlango wa tumaini kwa kila mtoto wa Adamu, na ambamo kulijikita uzima wa baadaye na furaha ya milele ya waaminifu wote wa Mungu katika nyakati zote.

> “Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

> Makusudi ya rehema zisizo na kipimo yalikuwa yakifikia utimilifu wake, hata kupitia kuvunjika moyo kwa wanafunzi. Ingawa mioyo yao ilikuwa imetekwa na neema ya kimungu na nguvu ya mafundisho yake, yeye aliyenena ‘kama vile mwanadamu hajawahi kunena,’ lakini pamoja na dhahabu safi ya upendo wao kwa Yesu kulichanganyika uchafu wa kiburi cha kidunia na tamaa za ubinafsi. Hata katika chumba cha Pasaka, saa ile ya adhimu wakati Bwana wao alikuwa tayari akiingia katika kivuli cha Gethsemane, palikuwa na ‘ugomvi kati yao, ni nani miongoni mwao angehesabiwa kuwa mkuu.’ Luka 22:24. Maono yao yalijazwa na kiti cha enzi, taji, na utukufu, ilhali mbele yao tu palikuwa na aibu na maumivu ya bustani, ukumbi wa hukumu, msalaba wa Kalvari. Kiburi cha mioyo yao, kiu yao ya utukufu wa kidunia, ndicho kilichowafanya washikilie kwa ukaidi mafundisho ya uongo ya wakati wao, na kuyapuuza maneno ya Mwokozi yaliyoonyesha asili ya kweli ya ufalme wake na kuyaelekeza mbele kwenye maumivu yake na kifo chake. Na makosa haya yakasababisha jaribu, kali lakini la lazima, lililoruhusiwa kwa marekebisho yao. Ijapokuwa wanafunzi walikuwa wamekosea maana ya ujumbe wao, na walishindwa kutimiza matarajio yao, hata hivyo walikuwa wametangaza onyo walilopewa na Mungu, na Bwana angewatuza kwa imani yao na kuuheshimu utiifu wao. Kazi ya kuutangazia mataifa yote injili tukufu ya Bwana wao aliyefufuka ingekabidhiwa kwao. Ilikuwa ni ili kuwaandaa kwa kazi hii ndipo uzoefu uliowaonekana kwao kuwa mchungu sana uliruhusiwa. Pambano Kuu, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

Katika kitabu cha Ufunuo, "akili yenye hekima" huhesabu "hesabu ya mtu", na hutambua kwamba "mtu huyo" pia ni ufalme wa nane, ulio wa wale saba. "Mtu wa dhambi" ndiye kichwa cha ufalme wa nane, unaotawala juu ya wafalme na wafanyabiashara wa dunia, ambaye makanisa saba yanaungana naye ili kuepuka aibu ya mateso, na ambaye ameketi juu ya maji mengi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Kisha akaniambia, Maji yale uliyoyaona, pale anakokaa yule kahaba, ni watu, na makutano, na mataifa, na lugha. Ufunuo 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

Yule "mtu wa dhambi" anatawala juu ya ulimwengu wa kisiasa, wa kifedha, wa kidini, na wa kiraia, na watu wote, isipokuwa wale waliopata ushindi juu ya yule mnyama, na sanamu yake, alama yake, na hesabu ya jina lake.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Nikaona kana kwamba bahari ya kioo iliyochanganyika na moto; na wale waliopata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, walisimama juu ya ile bahari ya kioo, wakiwa na vinubi vya Mungu. Nao wanaimba wimbo wa Musa, mtumishi wa Mungu, na wimbo wa Mwanakondoo, wakisema, Matendo yako ni makuu na ya ajabu, Ee Bwana Mungu Mwenyezi; njia zako ni za haki na za kweli, Ee Mfalme wa watakatifu. Ufunuo 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

Wale "wenye hekima" wanaoelewa "kuongezeka kwa maarifa," wakati Ufunuo wa Yesu Kristo unapovunjwa muhuri wake, ndio wale walio na "ufahamu" na "wanaohesabu nambari ya mnyama: kwa kuwa ni nambari ya mtu; na nambari yake ni mia sita sitini na sita." "Ufahamu" huo unawakilisha sehemu ya mchakato wa majaribio wa hatua tatu ambao daima hutokea wakati Yesu anapovunja muhuri wa unabii. Hii ndiyo sababu imebainishwa kwamba wame "pata ushindi juu ya" "nambari ya jina lake."

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

Kupata ushindi ni kufaulu mtihani, na wale walio “wenye hekima” na “wanaoelewa” hupata ushindi unaohusishwa na nambari 666, na aya hiyo pia inaonyesha kwamba kuna falme nane, na kwamba ufalme wa nane ni miongoni mwa zile saba. “Siri” hiyo inaonyeshwa katika sura ya pili ya Danieli, kwa kuwa sala ya Danieli ilikuwa kuelewa “siri” hiyo. Ufunuo kwamba kuna falme nane, na kwamba ufalme wa nane ni wa zile saba, na nambari ya ufalme huo ni 666, ndiyo siri ambayo Danieli anaonyeshwa kuwa aliipata kwa sala yake, na Danieli anawakilisha “wenye hekima” wa siku za mwisho za Mungu.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Danieli anawakilisha "wenye hekima" wa siku za mwisho ambao wamefunuliwa siri ya Danieli sura ya pili, na siri hiyo ni ufunuo kwamba rejeo la mwisho na la kwanza kuhusu falme katika unabii wa Biblia ni kwamba kuna falme nane katika ile sanamu. Ufunuo huo unaunga mkono ufahamu wa Wamilleriti kuhusu Danieli sura ya pili, lakini unang'aa mara kumi zaidi, mara tu unapotambuliwa. Uangavu wake, kwa kuwa ni mara kumi zaidi, unawakilisha mtihani ambao "wenye hekima" wanaushinda, kwa kuwa ufalme wa nane, ulio wa wale saba, pia ni ufalme wa sita ambao ni muungano wa sehemu tatu wa yule joka, yule mnyama na nabii wa uongo. Hivyo, yule joka, yule mnyama na nabii wa uongo wote ni ufalme wa sita, na kwa pamoja wanawakilisha 666.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Nebukadneza alijaribiwa kupitia ufunuo wa Danieli sura ya pili, naye akashindwa mtihani. Katika Danieli sura ya pili, Danieli anawakilisha "wenye hekima" wanaofaulu mtihani wa siri ya ile sanamu. Nebukadneza katika sura ya tatu anawakilisha waovu wanaoshindwa mtihani huo huo. Nebukadneza, akiwa mfalme wa kwanza wa ufalme wa kwanza, anawakilisha mfalme wa mwisho wa ufalme wa mwisho. Kwa hiyo anawakilisha "mtu wa dhambi," mtu wa unabii ambaye makanisa saba yanamshikilia. Mwanadamu aliumbwa siku ya sita, na kwa hiyo nambari sita ni nambari ya wanadamu. Nambari ya Nebukadneza ni sita. Nebukadneza alishindwa mtihani wa nambari 666, na akawakilisha waovu wa siku za mwisho. Kama ishara ya mtu wa dhambi, nambari yake ni sita.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.

> Mfalme Nebukadneza alifanya sanamu ya dhahabu, iliyokuwa na urefu wa mikono sitini, na upana wake ulikuwa mikono sita; akaisimamisha katika uwanda wa Dura, katika mkoa wa Babeli. Danieli 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Sanamu ya dhahabu ilikuwa na urefu wa dhiraa sitini, na upana wa dhiraa sita, na ilitengenezwa na Nebukadneza, ambaye nambari yake ni sita. Sanamu hiyo ilisimamishwa kwa uasi dhidi ya nuru ya sanamu ya sura ya pili, na maelezo ya mara tatu ya sanamu hiyo, unapofahamu kwamba nambari ya Nebukadneza ni sita, yanalingana na sita, sita, sita.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

> Wazo la kuanzisha himaya na nasaba ambayo ingedumu milele lilimvutia sana mtawala mwenye nguvu ambaye mbele ya nguvu zake za kijeshi mataifa ya dunia yalikuwa yameshindwa kusimama. Kwa shauku iliyozaliwa na tamaa isiyo na mipaka na kiburi cha ubinafsi, aliingia katika mashauriano na watu wake wenye hekima kuhusu jinsi ya kulitimiza hili. Akisahau maongozi ya ajabu ya Mungu yaliyohusiana na ndoto ya ile sanamu kuu; akisahau pia kwamba Mungu wa Israeli kupitia mtumishi wake Danieli alikuwa ameweka wazi maana ya ile sanamu, na kwamba kuhusiana na tafsiri hii wakuu wa ufalme walikuwa wameokolewa na kifo cha fedheha; wakisahau yote isipokuwa shauku yao ya kuanzisha mamlaka yao wenyewe na ukuu wao, mfalme na washauri wake wa serikali wakaamua kwamba kwa kila njia iwezekanayo wangejitahidi kuikweza Babeli kuwa ya juu kabisa, na iwe yenye kustahili utii wa ulimwengu wote.

> “The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

> Uwakilishi wa kimaashirio ambao Mungu alikuwa amewafunulia mfalme na watu kusudi Lake kwa mataifa ya dunia, sasa ulipaswa kufanywa kuhudumia utukuzaji wa nguvu za kibinadamu. Ufafanuzi wa Danieli ulipaswa kukataliwa na kusahauliwa; kweli ilipaswa kufasiriwa vibaya na kutumiwa isivyofaa. Ishara iliyokusudiwa na Mbingu kufunulia akili za wanadamu matukio muhimu ya wakati ujao, ilipaswa kutumiwa kuzuia uenezi wa maarifa ambayo Mungu alitaka ulimwengu uyapokee. Hivyo, kupitia mipango ya watu wenye tamaa ya ukuu, Shetani alikuwa akitafuta kukwamisha kusudi la Kiungu kwa ajili ya jamii ya wanadamu. Adui wa wanadamu alijua kwamba kweli isiyochanganyika na kosa ni nguvu kuu ya kuokoa; lakini inapopotumiwa kutukuza nafsi na kuendeleza miradi ya wanadamu, inakuwa nguvu ya uovu.

> “From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

> Kutokana na akiba yake tele ya hazina, Nebukadneza alifanya litengenezwe sanamu kubwa ya dhahabu, iliyofanana kwa jumla na ile iliyokuwa imeonekana katika maono, isipokuwa kwa jambo moja tu: nyenzo iliyoiunda. Kwa kuwa walikuwa wamezoea vielelezo vya fahari vya miungu yao ya kipagani, Wakaldayo hawakuwahi hapo awali kutengeneza chochote cha kutia heshima na cha adhimu kama sanamu hii ing’aayo, yenye urefu wa mikono sitini na upana wa mikono sita. Wala si la kushangaza kwamba, katika nchi ambayo ibada ya sanamu ilikuwa ya kawaida kila mahali, sanamu hii nzuri ya thamani isiyokadirika iliyokuwa katika tambarare ya Dura, iliyowakilisha utukufu wa Babeli pamoja na fahari na nguvu zake, iwekwe wakfu kuwa kitu cha kuabudiwa. Hili liliandaliwa ipasavyo, na amri ikatolewa kwamba siku ya kuitia wakfu wote waonyeshe uaminifu wao wa juu kabisa kwa mamlaka ya Babeli kwa kusujudu mbele ya ile sanamu. Manabii na Wafalme, 504, 505.

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