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# The Book of Daniel - Number One-Hundred and Thirty-Four

Kitabu cha Danieli - Nambari mia moja thelathini na nne

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Kufunguka kwa Unabii: Kuanzia tarehe 11 Septemba 2001 hadi Sheria ya Jumapili inayokaribia kutungwa nchini Marekani

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Wakati wa kutiwa muhuri wa elfu mia moja arobaini na nne, kuanzia Septemba 11, 2001, hadi sheria ya Jumapili itakayokuja hivi karibuni nchini Marekani, ni kipindi cha kinabii ambapo maono yote ya Neno la Mungu yanatimia katika siku za mwisho.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Basi, waambie, Hivi asema Bwana MUNGU; Nitalikomesha neno hili la methali, wala hawatalitumia tena kama methali katika Israeli; bali uwaambie, Siku zimekaribia, na utimilifu wa maono yote. Ezekieli 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Katika mstari huo, malaika wa tatu anawasili tena, na hivyo, mstari huo unawakilishwa na kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844 hadi uasi wa 1863. Uasi wa mwaka 1863 uliwakilishwa na uasi wa kwanza wa Israeli wa kale huko Kadeshi, na kwa hiyo unawakilishwa na historia yote kuanzia uvukaji wa Bahari ya Shamu hadi uasi wa kwanza wa Kadeshi. Uasi wa kwanza wa Kadeshi uliashiria uasi wa pili wa Kadeshi, na hivyo mstari kutoka kifo cha Haruni hadi uasi wa pili wa Kadeshi unarudiwa katika mstari wa kutiwa muhuri.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Hali hiyo hurudiwa katika historia ya Wamileraiti, kuanzia 1840 hadi 1844; na historia hiyo ilitiwa mfano na kipindi cha kutoka ubatizo wa Kristo hadi msalabani, kipindi ambacho pia kiliwakilisha historia ya kutoka msalabani hadi kupigwa mawe kwa Stefano. Mstari juu ya mstari, kila nabii wa kale alizungumzia kipindi hiki cha wakati kuliko siku za maisha yake mwenyewe.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Kila mmoja wa manabii wa zamani hakunena sana kwa ajili ya wakati wao wenyewe kama kwa ajili ya wakati wetu, hivi kwamba kutoa kwao unabii kuna nguvu kwetu. ‘Basi mambo hayo yote yaliwapata wao kuwa vielelezo; nayo yakaandikwa ili kutuonya sisi, ambao juu yetu miisho ya ulimwengu imekuja.’ 1 Wakorintho 10:11. ‘Si kwa ajili yao wenyewe, bali kwa ajili yetu, walihudumu katika mambo hayo, ambayo sasa mmehubiriwa na wale waliowahubiria Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo malaika wanatamani kuyachungulia.’ 1 Petro 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

"Kizazi cha mwisho" ndicho kizazi teule cha Petro, ambacho ni laki moja na arobaini na nne elfu, na wanateuliwa kuanzia 11 Septemba 2001 hadi sheria ya Jumapili inayokuja hivi karibuni, ambapo kisha wanainuliwa kama bendera. "Yote," si baadhi, bali "matukio yote makuu na mambo yote yenye uzito" ya Neno la Mungu, "yanajirudia" katika "kizazi cha mwisho" cha "kanisa" cha "siku za mwisho." Katika mfululizo wa kutiwa muhuri, vitabu vyote vya Biblia vinakutana na kutamatika.

> “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 relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Sehemu ya unabii wa Danieli inayohusu siku za mwisho,” iliyofunuliwa, ni maono aliyopewa Danieli kando ya mito miwili mikuu ya Shinari, Ulai na Hidekeli. Maono hayo yanawakilisha Danieli sura ya nane, aya ya kumi na tatu na kumi na nne, na sura ya kumi na moja aya ya arobaini hadi arobaini na tano. Wakati wa kutiwa muhuri wa mia na arobaini na nne elfu ni historia ambapo Kristo, akiwa Kuhani Mkuu wa mbinguni, anawatia muhuri milele wateule wa kizazi cha mwisho katika uhusiano wa uungu na ubinadamu. Aya ya arobaini ya Danieli kumi na moja inatambua uhusiano wa joka, mnyama na nabii wa uongo ambao pamoja sasa wanaiongoza dunia kuelekea Har-Magedoni, kama inavyoakisiwa na historia ya pembe ya Ujamhuri juu ya mnyama wa nchi anayetawala kama ufalme wa sita wa unabii wa Biblia katika historia ya aya ya arobaini. Aya ya arobaini pia inatambua utengano wa wenye hekima na wapumbavu unaofafanua historia ya pembe ya Uprotestanti katika historia hiyo hiyo, kuanzia mwaka 1798 hadi sheria ya Jumapili inayokaribia kuja.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

"Vitabu vyote vya Biblia" "vinakutana na kutamatia" katika kitabu cha Ufunuo, na vinapokutana, kitabu cha Ufunuo "kinakamilisha" kitabu cha Danieli, na neno "kukamilisha" humaanisha kuleta ukamilifu. Katika wakati wa kutiwa muhuri kwa wale mia na arobaini na nne elfu, kama unavyowakilishwa katika kitabu cha Ufunuo, unabii wa Danieli uliokuwa umefungwa muhuri, ambao ulifunguliwa katika siku za mwisho, unaletwa katika ukamilifu, unapounganishwa mstari juu ya mstari, juu ya mstari wa historia unaowakilishwa katika sura ya kumi na nane ya Ufunuo, unaoanza na sauti katika aya ya kwanza hadi ya tatu, na kuishia na sauti ya pili ya aya ya nne.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Ukamilifu wa maono ya kinabii yanayoonyeshwa na Mto Hidekeli katika Kitabu cha Danieli, unawakilisha ukamilifu wa maono ya nje ya maadui wa watu wa Mungu wanaokanyaga chini patakatifu na jeshi. Ukamilifu wa maono ya kinabii yanayoonyeshwa na Mto Ulai katika Kitabu cha Danieli, unawakilisha ukamilifu wa maono ya ndani ya Kristo akijidhihirisha ndani ya watu Wake anapotimiza ahadi ya agano ya kuunganisha uungu na ubinadamu juu ya kizazi teule la mwisho.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Historia ya kutiwa muhuri inayolenga pembe ya ujamhuri ya mnyama wa nchi, inaanza kwa mnyama wa nchi kutamka Sheria ya Patriot mnamo 2001, na inaishia kwa usemi uliowakilishwa na Sheria za Wageni na Uchochezi za 1798, ambazo katika Ufunuo sura ya kumi na tatu zinaonyeshwa kama mnyama wa nchi akinena kama joka. Sheria za Wageni na Uchochezi za 1798 zinawakilisha mwisho wa mfululizo ulioanza na kutangazwa kwa Azimio la Uhuru mnamo 1776. Katikati ya kipindi hicho cha historia ya kinabii, mnyama wa nchi aliitangaza Katiba na kuifanya ianze kutumika mnamo 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Usemi wa 1776 unalingana na usemi wa Sheria ya Patriot, na Sheria za Wageni na Uchochezi zinawakilisha sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Katikati ya historia hiyo kunapaswa kuwapo usemi mwingine unaolingana na 1789. Sauti ya kwanza ya Ufunuo kumi na nane, aya ya kwanza hadi ya tatu, inatambuliwa wazi kuwa ilifika wakati majengo makubwa ya Jiji la New York yaliangushwa. Sauti ya pili ya aya ya nne pia inatambuliwa wazi kuwa ni sheria ya Jumapili inayokuja hivi karibuni. Sauti zote hizo mbili ni sauti za Kimungu, kwa maana zote ni sauti ya malaika atakayeiangazia dunia kwa utukufu Wake, ambaye Dada White anamtambua kama malaika wa kwanza wa Ufunuo kumi na nne. Yesu alikuwa malaika wa kwanza, naye daima huonyesha mwisho wa jambo kwa mwanzo wake, hivyo Yeye pia ndiye malaika wa tatu, ambaye ndiye malaika anayeiangazia dunia kwa utukufu Wake.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Malaika wa kwanza pia anaonyeshwa katika Ufunuo sura ya kumi, akishuka tarehe 11 Agosti 1840, na hivyo kufananisha kushuka kwa malaika tarehe 11 Septemba 2001. Dada White anaeleza moja kwa moja kwamba malaika aliyeshuka katika sura ya kumi alikuwa "si mwingine ila Yesu Kristo mwenyewe." Sauti ya kwanza na ya pili za Ufunuo sura ya kumi na nane ni sauti ya Kristo. Historia hiyo inafanishwa na miaka 1776, 1789 na 1798, wakati mnyama wa nchi alipozungumza mara tatu. Sauti ya Kristo inayozungumza kati ya sauti zile mbili za Ufunuo sura ya kumi na nane ni ile anaposema katika Ufunuo sura ya kumi na moja.

> 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.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Mnamo Julai 2023, sauti kutoka mbinguni (sauti ya Kristo) ilianza kuwafufua mashahidi wawili ambao walikuwa wameuawa mitaani na joka lisiloamini Mungu kutoka katika shimo lisilo na mwisho. Wakati huo, masuala yanayohusiana na Katiba ya Marekani yakawa mada ya kinabii, kwa maana katika sauti inayofuata, inayowakilishwa na 1798, Katiba itaangushwa kabisa. Alama za njia tatu za 1776, 1789 na 1798 zinaambatana na sauti tatu za kimungu ambazo zimeainishwa kama Septemba 11, 2001, Julai 2023, na sheria ya Jumapili inayokuja hivi karibuni.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Hatua hizo tatu zinawiana na hatua tatu za ole la tatu, zinazoonyeshwa na Septemba 11, 2001, Oktoba 7, 2023 na sheria ya Jumapili itakayokuja hivi karibuni, wakati tarumbeta ya saba, ambayo ni ole la tatu, inawasili ghafla katika saa ya “tetemeko kuu la ardhi”. Mwaka 2023, mpito wa pembe zake zote mbili za mnyama wa nchi ulianza, kama inavyoakilishwa na ndoto ya siri ya sanamu ya Nebukadneza. Ndoto ya Nebukadneza katika sura ya pili, ilikuwa siri ambayo ni Mungu pekee angeweza kuifunua, naye aliifunua kwa wale waliokuwa wamepita jaribio la kwanza linalowakilishwa katika sura ya kwanza ya Danieli.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Danieli na wale watatu waaminifu katika sura ya kwanza waliofaulu jaribio la kwanza, ndio wale waliochagua kula chakula cha mbinguni na kukataa mlo wa Babeli. Hao ndio wanaowakilishwa na Yohana katika Ufunuo sura ya kumi, wanaolichukua kitabu kidogo kutoka mkononi mwa yule malaika, ambaye si mtu mwingine ila Yesu Kristo, na kula ujumbe uliomo humo. Hao ndio wale katika Yohana sura ya sita, waliochagua kula mwili na kunywa damu ya mana ya mbinguni, ambayo wengine waliikataa, kisha wakamgeuka na kumwacha Kristo, wala hawakutembea tena pamoja Naye kamwe, katika sura ya SITA, aya ya SITINI NA SITA.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Katika mstari huo Kristo alikuwa akifundisha huko Galilaya, ambayo ina maana “bawaba” au “hatua ya mgeuko”. Huko Aliwasilisha ujumbe wa mana ya mbinguni, ambao wanafunzi Wake walipaswa kula, kama vile Yohana alivyokula katika Ufunuo sura ya kumi, na kama vile Ezekieli alivyokula katika sura ya tatu, na Yeremia alivyokula katika sura ya kumi na tano. Historia iliyowakilishwa na Yohana katika Ufunuo sura ya kumi, alipokula kijitabu, iliwakilisha historia ya Wamileraiti kuanzia 1840 hadi 1844, lakini kwa namna ya moja kwa moja zaidi iliwakilisha kipindi cha kutiwa muhuri cha wale elfu mia arobaini na nne kuliko historia ya Wamileraiti. Hili linaonekana wazi katika sura hiyo kupitia maagizo aliyopewa Yohana alipoambiwa kula kijitabu kile.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Na nikamwendea yule malaika, nikamwambia, Nipe kitabu kile kidogo. Naye akaniambia, Kichukue, na ukile; na kitafanya tumbo lako kuwa chungu, lakini katika kinywa chako kitakuwa kitamu kama asali. Ufunuo 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Katika aya hiyo, Yohana aliambiwa mapema, kabla ya kuchukua na kula kile kitabu kidogo, kwamba ujumbe atakaoula ungezalisha uzoefu gani. Wamileraiti hawakuelewa mapema uzoefu wa uchungu na utamu kabla ya utimizwaji wao wa kihistoria wa ishara za Yohana kuhusu mlolongo wa historia yao ya kinabii. Lakini wale mia arobaini na nne elfu wameambiwa mapema, nao wanatakiwa wajue. Yohana anapoonyesha ama historia ya harakati za malaika wa kwanza au historia ya malaika wa tatu, ujumbe huo huzalisha makundi mawili ya waabudu, kisha huishia katika masikitiko machungu. Yeremia alipoila kile kitabu kidogo, ndipo akakataa kuhusika na "kusanyiko la wadhihaki."

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Sikuketi katika kusanyiko la wenye dhihaka, wala sikufurahi; niliketi peke yangu kwa sababu ya mkono wako: kwa maana umenijaza ghadhabu. Yeremia 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Ezekieli alipokula kitabu kidogo, aliambiwa awape ujumbe waasi wa nyumba ya Israeli, ambao hawatamsikiliza.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Tena akaniambia, Mwana wa mwanadamu, kula utakachokipata; kula gombo hili, kisha nenda ukanene na nyumba ya Israeli. ... Lakini nyumba ya Israeli haitakusikiliza; kwa kuwa hawatanisikiliza mimi; maana nyumba yote ya Israeli ni wasio na haya na wenye mioyo migumu. Ezekieli 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Wakati Kristo alipotoa mkate wa mbinguni, ambao ulikuwa mwili Wake na damu Yake, kwa kanisa Lake la nyumbani huko Galilaya, kundi lililogeuka nyuma halikutembea tena pamoja Naye, na ukweli kwamba hili lilitokea katika sura ya SITA, aya ya SITINI NA SITA, unatambulisha kwamba kula ni hatua ya kwanza ya mchakato wa majaribu wa hatua tatu, unaoanza na kushuka kwa malaika. Jaribio la pili ndiko makundi mawili yanapodhihirishwa, iwe ni tofauti kati ya Ezekieli na nyumba ya Israeli wenye mioyo migumu, au bikira werevu na wapumbavu katika mwanzo na mwisho wa Uadventista, au Yeremia kinyume na mkusanyiko wa wenye dhihaka, au Danieli na wale watatu waaminifu kinyume na wenye hekima wa Babeli katika sura ya pili ya Danieli.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Katika muktadha wa Yohana sura ya sita, kuwasili Galilaya ni Septemba 11, 2001. Ujumbe wa kula mwili na kunywa damu ni historia inayosababisha hatimaye sheria ya Jumapili inayokuja hivi karibuni. "Wewe ni kile unachokula", kama inavyowakilishwa na Danieli na wale watatu waaminifu katika sura ya kwanza, na katika Yohana sita, wale waliouchagua kula mwili wa Kristo na kunywa damu Yake, wakawa mfano wa kile walichokula. Wakawa mfano wa Kristo, ilhali darasa lingine lililogeuka na kutoendelea kutembea pamoja na Kristo lilidhihirisha mfano wa mnyama. Darasa moja lilikuwa mfano wa Muumba, jingine mfano wa uumbaji. Yohana sura ya sita inaambatanisha maana ya "Galilaya" na Septemba 11, 2001, kwa kuwa maana yake ni "bawaba", hivyo ikiashiria hatua ya mabadiliko kwa wanafunzi. Je, wangegeukia lishe ya mbinguni au lishe ya Babeli? Ni katika sehemu za mgeuko za kinabii ambapo Kristo hudhihirisha nuru ya kipindi kinachofuata, kama inavyoonyeshwa na kushuka Kwake mwaka 2001, wakati dunia ilitiwa nuru kwa utukufu Wake.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Kuna masomo ya kujifunza kutokana na historia iliyopita; na tunahimizwa kuyazingatia, ili wote waelewe kwamba Mungu anafanya kazi kwa njia zile zile sasa kama alivyofanya siku zote. Mkono wake unaonekana katika kazi yake na miongoni mwa mataifa sasa, sawa kabisa kama ambavyo imekuwa tangu injili ilipotangazwa kwa mara ya kwanza kwa Adamu huko Edeni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> "Kuna nyakati ambazo ni migeuko muhimu katika historia ya mataifa na ya kanisa. Katika maongozi ya Mungu, wakati misukosuko mbalimbali inapowadia, nuru ya wakati huo hutolewa. Ikipokelewa, kuna maendeleo ya kiroho; ikikataliwa, kufifia kwa kiroho na maangamizi hufuata. Bwana, katika Neno Lake, amefunua kazi shupavu ya injili kama ilivyotekelezwa zamani, na itakavyotekelezwa wakati ujao, hata hadi kwenye pambano la mwisho, wakati mawakala wa Shetani watakapofanya harakati yao ya mwisho ya ajabu." Bible Echo, Agosti 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Mungu daima hutenda kazi kwa kanuni zile zile za historia iliyopita, wala habadiliki kamwe. Kuna "nukta za mgeuko" (Galilaya), ambazo ni "misukosuko," na katika hizo "nukta za mgeuko" "nuru ya wakati huo hutolewa." Nuru ya kipindi cha kutiwa muhuri kwa wale mia na arobaini na nne elfu ilitolewa katika msukosuko ulioanza tarehe 11 Septemba 2001. Ikiwa nuru hiyo "ikipokelewa, kuna maendeleo ya kiroho; ikikataliwa, kudidimia kiroho na maangamizi hufuata." Nuru hiyo huzalisha makundi mawili ya waabudu. Nuru inayofuatia nukta ya mgeuko inawakilisha ujumbe unaozalisha makundi mawili ya waabudu.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Sura ya pili ya Danieli inaonyesha jaribio la pili, jaribio linalofuata jaribio la mlo la sura ya kwanza. Katika mstari wa kwanza wa sura ya kwanza ya Danieli, Yuda ilikuwa imetekwa na Nebukadneza, ambaye ufalme wake ukawa ufalme wa kwanza katika unabii wa Biblia. Ilikuwa hatua ya mgeuko katika historia ya mataifa na pia ya kanisa; ilikuwa krisi kuu, na ndipo nuru ya jaribio la mlo ilitolewa. Danieli na wale watatu waaminifu walifaulu jaribio hilo, na kisha katika sura ya pili, tena waliwakilisha wale waliolifaulu jaribio la pili. Jaribio la pili lilikuwa jaribio kuhusu siri ambayo hakuna mwanadamu, hata Nebukadneza, aliyeijua.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Alama ya jaribio ilikuwa picha ya ndoto ya Nebukadneza. Ilikuwa jaribio la maisha na kifo juu ya picha ambayo hakuna mtu aliyeijua. Picha hiyo ilitambulisha falme za unabii wa Biblia, na katika sura ya saba na ya nane ya Danieli, zile zile falme za Danieli sura ya pili zimewakilishwa kama wanyama. Jaribio la Nebukadneza lilikuwa jaribio la “picha ya wanyama”, ambayo, katika siku za mwisho, hutokea wakati wa kipindi cha kutiwa muhuri kwa elfu mia moja arobaini na nne.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Katika siku za mwisho, kuundwa kwa sanamu ya mnyama ndilo jaribio kuu kwa watu wa Mungu, linalowakilishwa na Danieli na wale watatu waaminifu. Ni jaribio ambalo lazima walifaulu kabla ya kutiwa muhuri; hivyo ni ujumbe wa kujaribu na kutia muhuri ambao ama unazalisha darasa linalopokea muhuri wa Mungu na kuakisi sura ya Mungu, au darasa linalopokea muhuri wa mnyama, na hivyo kuakisi sura ya mnyama. Katika sura ya pili ya Danieli, ujumbe wa sanamu ya mnyama ulikuwa umefungwa kwa muhuri mpaka katika historia ulipogeuka kuwa swali la uhai na mauti. Sanamu ya Nebukadneza ilieleweka kwa usahihi na Wamilleraiti, lakini katika historia ya kutiwa muhuri, kweli ya siri iliyoambatana na sanamu ya Nebukadneza hufunuliwa, lakini ni kwa wale tu walioupokea ule ujumbe uliotakiwa kuliwa wakati hatua ya mgeuko ilipowadia.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Chakula hicho ni ujumbe wa mvua ya masika uliyoanza wakati malaika wa Ufunuo kumi na nane alishuka, na ujumbe wa mvua ya masika ndiyo mbinu ya mstari juu ya mstari. Bila kula kweli hiyo, ujumbe wa siri wa kuundwa kwa sanamu ya mnyama hauwezi kuonekana.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White alionyeshwa waziwazi kwamba sanamu ya mnyama ingeundwa kabla ya kufungwa kwa mlango wa rehema. Ujumbe kuhusu uundaji wa sanamu ya mnyama katika Danieli sura ya pili, unaakilisha uundaji wa sanamu ambao ungeonekana tu katika historia iliyofuata “hatua ya mgeuko”, wakati ambapo nuru ingetolewa. Kile kinachoeleweka sasa kuhusu sanamu ya Nebukadneza ni kwamba haikutambulisha tu falme nne za kwanza za unabii wa Biblia, bali ilitambua falme zote nane, na ufahamu huo husababisha uundaji mpya wa sanamu ya mnyama.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Ukweli huo unabainisha kwamba mnyama wa nane ni wa wale saba, na pia unabainisha kwamba Marekani, ambayo kwanza hutengeneza sanamu ya yule mnyama, na kisha kuilazimisha dunia nzima kufanya vivyo hivyo, itamiliki sifa ya kinabii ya yule mnyama anayefanyiwa sanamu. Mfano huo unajumuisha kwamba ni wa nane, aliye wa wale saba, na katika historia ya sauti tatu za Kristo, unaashiria hatua ya mgeuko ya 11 Septemba 2001, sauti ya mwaka 2023 inayowaita wafu, mifupa mikavu ya mashahidi wawili, wasimame kwa miguu yao, na sauti ya mwito wa kutoka Babeli.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Sauti ya 2023 ni sauti inayobainisha siri ya sanamu ya Nebukadneza na wakati inaponena.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Septemba 11, 2001 inaashiria kipindi kinachoanzia hapo, na kinamalizika Julai 18, 2020. Kipindi cha sauti ya pili kutoka sura ya kumi na moja kinaashiria kipindi kuanzia Julai 18, 2020 hadi sauti ya tatu wakati wa sheria ya Jumapili inayokuja karibuni. Kipindi cha pili kinachoanza Julai 18, 2020 kinajumuisha alama ya njia ya Novemba 3, 2020, na alama ya njia ya Januari 6, 2021, wakati wale waliokuwa wamewaua wale mashahidi wawili walianza kushangilia na kutumiana zawadi, na pia kinajumuisha Julai 2023, wakati sauti nyikani ilipoanza kutoa onyo la tarumbeta ya saba.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> Kando ya mto Kebari, Ezekieli akaona kisulisuli kilichoonekana kuja kutoka kaskazini, ‘wingu kubwa, na moto ujifunga-funga, na palikuwa na mwangaza kuuzunguka, na katikati yake palikuwa kama rangi ya kaharabu.’ Magurudumu mengi, yakikatizana, yalikuwa yakisukumwa na viumbe wanne hai. Juu sana ya hivi vyote ‘palikuwa na umbo la kiti cha enzi, kama mwonekano wa jiwe la yakuti samawi; na juu ya umbo la kiti cha enzi palikuwa na umbo kama mwonekano wa mtu juu yake.’ ‘Na katika makerubi palionekana umbo la mkono wa mwanadamu chini ya mbawa zao.’ Ezekieli 1:4, 26; 10:8. Magurudumu yalikuwa magumu mno katika mpangilio hata yalipoonekana mara ya kwanza yalionekana kana kwamba yamevurugika; lakini yalitembea kwa upatanifu mkamilifu. Viumbe wa mbinguni, wakiungwa mkono na kuongozwa na mkono ulioko chini ya mbawa za makerubi, walikuwa wakisukuma magurudumu haya; na juu yao, juu ya kiti cha enzi cha yakuti samawi, alikuwako Yule wa Milele; na kukizunguka kile kiti cha enzi kulikuwa na upinde wa mvua, ishara ya rehema ya Mungu.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Kama vile yale machangamano kama ya magurudumu yalivyokuwa chini ya uongozi wa mkono uliokuwa chini ya mabawa ya makerubi, ndivyo mfululizo tata wa matukio ya kibinadamu ulivyo chini ya udhibiti wa Mungu. Katikati ya mizozo na misukosuko ya mataifa, Yeye aketiye juu ya makerubi bado anayaongoza mambo ya dunia.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Historia ya mataifa ambayo, moja baada ya jingine, yameishi katika wakati uliowekwa na mahali palipowekwa kwao, bila kujua yakitoa ushuhuda kwa ile kweli ambayo yenyewe hayakujua maana yake, inatunenea. Kwa kila taifa na kwa kila mtu wa leo Mungu amewapangia nafasi katika mpango Wake mkuu. Leo, watu na mataifa wanapimwa kwa timazi lililo mkononi mwa Yeye asiyekosea. Wote, kwa hiari yao wenyewe, wanaamua hatima yao, na Mungu anatawala juu ya yote kwa ajili ya kutekeleza makusudi Yake.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> "Historia ambayo Yule ALIYE MKUU ameainisha katika Neno Lake, akiunganisha kiungo baada ya kiungo katika mnyororo wa unabii, kutoka umilele uliopita hadi umilele ujao, inatuambia tulipo leo katika mfululizo wa enzi, na nini kinachoweza kutarajiwa wakati ujao. Yote ambayo unabii umetabiri kuwa yatatokea, hadi wakati huu, yameandikwa katika kurasa za historia, na tunaweza kuwa na hakika kwamba yote ambayo bado yanakuja yatatimizwa kwa mpangilio wake." Education, 177, 178.

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