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# The Book of Daniel - Number Seventeen

Kitabu cha Danieli - Nambari Kumi na Saba

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Mahusiano ya Kinabii: Sanamu ya Dhahabu ya Nebukadneza na Sheria ya Jumapili

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Dada White mara nyingi hutambua sanamu ya dhahabu katika uwanda wa Dura kuwa sheria ya Jumapili.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> Sabato ya sanamu imeanzishwa, kama vile sanamu ya dhahabu ilivyosimamishwa katika uwanda wa Dura. Na kama Nebukadneza, mfalme wa Babeli, alitoa amri kwamba wote ambao hawangepiga magoti na kuiabudu sanamu hii wauawa, vivyo hivyo tangazo litatolewa kwamba wote wasioheshimu taasisi ya Jumapili wataadhibiwa kwa kifungo na kifo. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, ‘Ole wao wanaotoa amri zisizo za haki, na wanaoandika uonevu waliouagiza’ [Isaya 10:1]. [Sefania 1:14-18; 2:1-3, imenukuliwa.] Manuscript Releases, juzuu ya 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

Katika kifungu hiki maalum Dada White anarejelea kitabu cha Sefania, na kwa kufanya hivyo anaongeza uhusiano wa kinabii kati ya Danieli sura ya pili na sura ya tatu. Sefania anabainisha kwamba watu wa Mungu wanapaswa kukusanyika pamoja kabla ya kutolewa amri. Anautaja pia ujumbe wa tarumbeta, ambao ni ishara ya ujumbe wa onyo unaoelekezwa dhidi ya miji (Serikali) na minara (Makanisa). Anataja mkusanyiko, ambao ni kipengele cha “mara saba,” kinachotokea wakati sala ya Walawi ishirini na sita inapotolewa. Anataja “taifa lisilotamaniwa,” huku akisisitiza kuwasili kwa hukumu ya utekelezaji ya Mungu, inayoanza wakati wa sheria ya Jumapili na kuongezeka hadi Kuja kwa Pili kwa Kristo.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Kile kinachotangulia amri ya sheria ya Jumapili ni kuundwa kwa sanamu ya mnyama. Kuundwa kwa sanamu ya mnyama ndiko jaribio linaloonekana linalowakabili wale miongoni mwa watu wa Mungu ambao hapo awali walifaulu jaribio la lishe. Kabla ya amri, ambayo ni ya tatu (jaribio la litmusi), watu wa Mungu, ambao Sefania anawatambua kama “taifa lisilotamaniwa,” wanaitwa wakusanyike pamoja. Unabii wa kwanza wa Ezekieli ni ujumbe wa kukusanyika, lakini unatimizwa tu kwa wale wanaotambua hali yao ya kutawanyika na kuomba sala ya Mambo ya Walawi ishirini na sita, kama alivyofanya Danieli, katika sura ya tisa.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> Siku kuu ya Bwana imekaribia, imekaribia, tena inakuja kwa haraka sana; naam, sauti ya siku ya Bwana: shujaa atalia huko kwa uchungu mkuu. Siku hiyo ni siku ya hasira, siku ya taabu na dhiki, siku ya uharibifu na ukiwa, siku ya giza na giza kuu, siku ya mawingu na giza nene, siku ya baragumu na mbiu ya vita juu ya miji yenye maboma, na juu ya minara mirefu. Nami nitaleta dhiki juu ya wanadamu, watatembea kama vipofu, kwa sababu wametenda dhambi dhidi ya Bwana; na damu yao itamwagwa kama mavumbi, na miili yao kama samadi. Wala fedha yao wala dhahabu yao haitaweza kuwakomboa katika siku ya hasira ya Bwana; bali nchi yote itateketezwa na moto wa wivu wake; kwa maana atawaangamiza upesi wote wakaao katika nchi. Jikusaneni, naam, kusanyikeni, ee taifa lisilotamaniwa; kabla ya amri kutolewa, kabla ya siku kupita kama makapi, kabla ya hasira kali ya Bwana haijawajia, kabla ya siku ya hasira ya Bwana haijawajia. Mtafuteni Bwana, enyi wanyenyekevu wote wa nchi, ninyi mliotenda hukumu yake; tafuteni haki, tafuteni unyenyekevu; labda mtafichwa katika siku ya hasira ya Bwana. Sefania 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

"Mtu shujaa" katika Maandiko ni mtu mwenye nguvu, na marejeo ya kwanza ya "mtu shujaa" ni Gideoni.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Kisha malaika wa Bwana akaja, akaketi chini ya mwaloni uliokuwapo Ofra, uliokuwa wa Yoashi Mwaabiezeri; na Gideoni mwanawe alikuwa akipura ngano katika shinikizo la divai, ili kuificha kutoka kwa Wamidiani. Malaika wa Bwana akamtokea, akamwambia, Bwana yu pamoja nawe, wewe shujaa wa nguvu. Gideoni akamwambia, Ee Bwana wangu, ikiwa Bwana yu pamoja nasi, mbona haya yote yametupata? Na yako wapi maajabu yake yote ambayo baba zetu walituambia habari zake, wakisema, Je, si Bwana aliyetutoa kutoka Misri? Lakini sasa Bwana ametutupa, na kututia mikononi mwa Wamidiani. Bwana akamgeukia, akasema, Haya, uende kwa nguvu zako hizi, nawe utaokoa Israeli mkononi mwa Wamidiani; je, sikukutuma mimi? Akamwambia, Ee Bwana wangu, nitaiokoaje Israeli? Tazama, jamaa yangu ni dhaifu katika Manase, nami ni mdogo zaidi katika nyumba ya baba yangu. Bwana akamwambia, Hakika nitakuwa pamoja nawe, nawe utawapiga Wamidiani kama mtu mmoja. Waamuzi 6:11-16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

Katika kitabu cha Sefania, shujaa hodari, ambaye pia ni Gideoni, atalia kwa uchungu sana. Neno "kilio" ni ishara ya Kilio cha Usiku wa Manane katika siku za mwisho, na neno "chungu" linawakilisha ghadhabu ya haki. Gideoni, au "shujaa hodari" wa Sefania, ni ishara ya ujumbe wa Eliya ambao una wajibu wa kuwaonyesha watu wa Mungu dhambi zao, na bila shaka pia dhambi za baba zao.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Lia kwa sauti ya juu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu wangu maasi yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Manabii wote wanaafikiana wao kwa wao katika siku za mwisho, hivyo ujumbe wa baragumu wa Isaya pia ni kilio cha yule shujaa anayemtajwa na Sefania, yaani Gideoni, na wote wanamtambulisha mjumbe wa Eliya na kazi yake katika siku za mwisho. Katika Isaya, aya zifuatazo zinaainisha dhambi zao kuwa ni kiburi cha kujidhania, kwa kuwa wanaamini kwamba kwa kweli wanaabudu na kumtumikia Bwana.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Walakini hunitafuta kila siku, na hupendezwa kujua njia zangu, kama taifa lililotenda haki, wala halikuacha hukumu ya Mungu wao; wananiuliza hukumu za haki; hupendezwa kumkaribia Mungu. Isaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Kilio chungu cha mtu hodari ndicho ujumbe wa Kilio cha Usiku wa Manane, ambao unajumuisha ufunuo kwamba 18 Julai 2020 ilikuwa dhambi ya kiburi dhidi ya Bwana inayopasa kutubiwa na kukiriwa. Mambo ya msingi ya ujumbe wa Kilio cha Usiku wa Manane ni kuundwa kwa sanamu ya mnyama, na hukumu iliyofuata iliyoletwa juu ya Marekani, kisha ulimwengu, kupitia Uislamu.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Wakati maombi ya Mambo ya Walawi sura ya ishirini na sita yatakapotimizwa mwishoni mwa jangwa la siku tatu na nusu la Ufunuo kumi na moja, wa thamani na wa duni watatenganishwa. Wenye hekima na wapumbavu watakuwa ama na mafuta ya dhahabu au hawatakuwa nayo, na wakati huo watakuwa kama “mtu mmoja” wa Gideoni. Kulingana na Sefania, kabla ya tamko la sheria ya Jumapili, Gideoni, ambaye ni Eliya, ambaye ni Ezekieli, ambaye ni shujaa wa nguvu, atawasilisha ujumbe wa Kilio cha Usiku wa Manane, pamoja na uchungu wa kuwaonyesha watu wa Mungu dhambi yao ya kushiriki katika utabiri wa tarehe 18 Julai, 2020, na jaribio lao lisilo na msingi la kuutetea utabiri wao baada ya utabiri huo kushindwa kabisa.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Sefania anabainisha mkusanyiko wa watu wa Mungu katika siku za mwisho unaotangulia amri ya sheria ya Jumapili. Mkusanyiko huo pia unaonyeshwa katika unabii wa kwanza wa Ezekieli uliomo katika sura ya thelathini na saba.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Basi nikatabiri kama nilivyoamriwa; na nilipotabiri, palikuwa na mshindo, na tazama, mtikisiko, na mifupa ikaja pamoja, mfupa kwa mfupa wake. Nilipotazama, tazama, mishipa na nyama zikapanda juu yao, na ngozi ikawafunika juu; lakini hapakuwa na pumzi ndani yao. Ezekieli 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ezekieli alitabiri juu ya mifupa mikavu iliyokuwa imekufa mtaani wa ule mji uliotajwa katika sura ya kumi na moja ya Ufunuo, ambako pia Bwana wetu alisulubiwa. Kwanza mifupa hukusanywa pamoja.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Na miili yao iliyokufa italala katika mtaa wa mji ule mkuu, ambao kiroho unaitwa Sodoma na Misri, mahali ambapo pia Bwana wetu alisulubishwa. Na watu na koo na lugha na mataifa wataona miili yao iliyokufa siku tatu na nusu, wala hawataruhusu miili yao kuwekwa makaburini. Nao wakaao juu ya nchi watafurahia juu yao, na kufanya sherehe, na kutumiana zawadi wao kwa wao; kwa sababu manabii hawa wawili waliwatesa wale waliokaa juu ya nchi. Ufunuo 11:8-10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Wanakusanywa wakati zile siku tatu na nusu zinapokaribia kufikia tamati. Siku tatu na nusu zinawakilisha wakati wa kungoja wa Mathayo sura ya ishirini na tano, lakini pia ni utawanyiko wa ‘mara saba’ wa Walawi sura ya ishirini na sita. Wale wanaokusanywa hapo awali walikuwa wametawanywa, na Sefania anawatambua kama ‘taifa lisilotamaniwa.’ Taifa lisilotamaniwa ni wale waliokuwa wamekufa mitaani wakati ulimwengu uliposhangilia juu ya maiti zao, lakini ambao hukusanywa pamoja kisha kuwa taifa linalokuwa shabaha ya shambulio la nguvu za joka za siku za mwisho, ambazo humwinua kahaba wa Tiro kuwa kichwa chao.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Wimbo au Zaburi ya Asafu. Usinyamaze, Ee Mungu; usikae kimya, wala usitulia, Ee Mungu. Kwa maana, tazama, adui zako wamefanya ghasia; na wakuchukiao wameinua kichwa. Wamefanya shauri la hila juu ya watu wako, na wameshauriana dhidi ya waliostiriwa wako. Wamesema, Njooni, tuwakatilie mbali wasiwe taifa, ili jina la Israeli lisikumbukwe tena. Kwa maana wameshauriana kwa nia moja; wameungana dhidi yako. Zaburi 83:1-5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Kusudi lao ni kuwachukua Waisraeli wa kiroho wa siku za mwisho na kuwatupa katika tanuru la moto la Nebukadneza. Wakati mifupa iliyokufa inaposikia kwa mara ya kwanza "sauti" ya Isaya, ikitangaza ujumbe wa Kilio cha Usiku wa Manane, bado wako katika jangwa la siku tatu na nusu. Kisha inawapasa kuchagua kumpokea au kumkataa Mfariji ambaye Kristo aliahidi kumtuma, anayewathibitishia hatia ya dhambi yao ya 18 Julai 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Farijini, farijini watu wangu, asema Mungu wenu. Semeni neno la faraja kwa Yerusalemu, mkamwambie kwamba vita vyake vimekoma, kwamba uovu wake umesamehewa; kwa maana amepokea kutoka mkononi mwa Bwana mara mbili kwa dhambi zake zote. Sauti ya mtu aliaye: Itengenezeni nyikani njia ya Bwana; nyosheni jangwani njia kuu kwa Mungu wetu. Kila bonde litainuliwa, na kila mlima na kilima vitashushwa; palipotoka patakuwa pamenyoka, na palipokuwa pamenaruka patakuwa tambarare; na utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; kwa kuwa kinywa cha Bwana kimenena. Isaya 40:1-5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Sehemu ya maandiko inayobainisha kazi ya sauti inayolia nyikani ina maelezo ya kina sana. Ujumbe wake utategemea ufunuo wa tabia ya Kristo, kama inavyoonyeshwa na ukweli kwamba “utukufu,” ambao ni tabia ya Kristo, utafichuliwa. Ufunuo wa Yesu Kristo unaofunguliwa muhuri muda mfupi kabla ya kufungwa kwa muda wa rehema ni kufunguliwa kwa tabia ya Kristo kama inavyoakisiwa na kipengele cha tabia yake kinachowakilishwa kama Alfa na Omega. Pia itafichuliwa kwamba tabia yake ni “ukweli.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Jambo lingine ni kwamba sauti hiyo inapoanza kulia, bado iko nyikani katika kipindi cha zile siku tatu na nusu, kwa kuwa inalia nyikani. Kinabii, kazi yake inapoanza, wale mashahidi wawili bado wamekufa katika barabara ipitayo katika bonde la Ezekieli. Jambo lingine mahsusi ni kwamba sauti hiyo inapoanza kazi yake, ulimwengu mzima utaweza kuufikia ujumbe huo. Jambo lingine la kuzingatia ni kwamba ujumbe huo unaletwa katika kipindi cha siku za mwisho wakati Kristo anafuta dhambi za wale elfu mia arobaini na nne, kwa maana uovu wao umesamehewa. Jambo la kusikitisha ambalo pia limefunuliwa "mstari juu ya mstari," ni kwamba ni wale tu wanaotimiza masharti ya injili ndio watakaopokea msamaha unaotekelezwa katika historia hiyo.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Ni wale tu wanaojibu masharti yanayohusishwa na sala ya Walawi 26 ndio watakaofutiwa dhambi zao na dhambi za baba zao, kwa kuwa watakuwa wamepokea "mara mbili kwa dhambi zake zote." "Mkono" wa Bwana unaohusishwa na dhambi zao na dhambi za baba zao ni ishara ya masikitiko ya kwanza, ambapo Bwana aliufunika kwa mkono wake kosa lililosababisha masikitiko ya kwanza. Katika historia ya Wamileraiti, mkono wake uliwazuia watu wa Mungu kuona kweli iliyofichwa. Mkono wake katika historia hiyo uliwakilisha uongozi wake wa kimungu. Katika siku za mwisho, mkono wake unawakilisha kukataliwa kwa watu wa Mungu kwa kweli iliyofunuliwa na watu wa Mungu, na kisha mkono huo unawakilisha hukumu yake ya kimungu.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Kwa sauti ya unabii wa kwanza wa Ezekieli, wafu wanakusanywa pamoja, lakini bado hawajasimama kama jeshi kubwa. Unabii wa pili wa Ezekieli, sura ya thelathini na saba, unatimiza hilo kwa kuleta pumzi inayotoka katika pepo nne.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Ndipo akaniambia, Tabiri juu ya upepo, tabiri, mwana wa binadamu, ukauambie upepo, Hivi asema Bwana MUNGU; Uje kutoka katika pepo nne, ewe pumzi, ukapulize juu ya hawa waliouawa, wapate kuishi. Basi nikatabiri kama alivyoniamuru; na ile pumzi ikaingia ndani yao, wakaishi, wakasimama juu ya miguu yao, jeshi kubwa sana. Ndipo akaniambia, Mwana wa binadamu, mifupa hii ni nyumba yote ya Israeli; tazama, husema, Mifupa yetu imekauka, na tumaini letu limepotea; tumekatiliwa mbali. Kwa hiyo tabiri, uwaambie, Hivi asema Bwana MUNGU; Tazama, enyi watu wangu, nitafungua makaburi yenu, na kuwatoa katika makaburi yenu, na kuwaleta katika nchi ya Israeli. Nanyi mtajua ya kuwa mimi ndimi Bwana, nitakapokuwa nimeyafungua makaburi yenu, enyi watu wangu, na kuwatoa katika makaburi yenu, nami nitatia roho yangu ndani yenu, nanyi mtaishi, nami nitawaweka katika nchi yenu wenyewe; ndipo mtakapojua ya kuwa mimi Bwana nimenena, nami nimetenda, asema Bwana. Ezekieli 37:9-14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Ile pumzi ya unabii wa Ezekieli ndiyo ujumbe wa kutiwa muhuri, kwa maana unatoka katika pepo nne.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Na baada ya mambo haya nikaona malaika wanne wamesimama kwenye pembe nne za dunia, wameshikilia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akikwea kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; akapaza sauti kuu akiwaambia wale malaika wanne, ambao walipewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapokuwa tumewatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1-3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Upepo nne hutoka mashariki, na kinabii, Uislamu ni "upepo wa mashariki" na "wana wa mashariki." "Pumzi" ya Ezekieli, inayogeuza miili iliyoumbwa kuwa "jeshi kubwa mno" ni ujumbe unaowatia muhuri wale mia na arobaini na nne elfu. Ujumbe wa kutia muhuri wa Ufunuo sura ya saba hutoka mashariki. Ujumbe huo ndio ujumbe wa Kilio cha Usiku wa Manane, na Sefania anaubainisha kuwa ni tarumbeta "ya onyo dhidi ya miji yenye maboma, na dhidi ya minara mirefu."

A tower is a symbol of the church.

Mnara ni ishara ya kanisa.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> "Katika mfano huo mwenye shamba alimwakilisha Mungu, shamba la mizabibu liliwakilisha taifa la Wayahudi, na ua liliwakilisha sheria ya kimungu iliyokuwa ulinzi wao. Mnara ulikuwa ishara ya hekalu." The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Katika unabii wa Biblia, mji ni ufalme. Upapa ni "Babeli," "ule mji mkuu." Ufaransa na baadaye Marekani ni "ule mji mkuu," wa "Sodoma na Misri." Yerusalemu ni "ule mji mkuu," unaoshuka kutoka mbinguni. Ujumbe wa Sefania uko kinyume na miji na minara, au kinyume na muungano wa kanisa na serikali, ambao kwa ufafanuzi ni sanamu ya mnyama. Huo ndio ujumbe wa "siri" wa Danieli sura ya pili.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Kabla tu ya kutangazwa kwa sheria ya Jumapili, yaani jaribio la sanamu ya dhahabu ya Nebukadneza katika Danieli sura ya tatu, miili iliyokufa inafufuka na kubadilishwa kuwa jeshi lenye nguvu ili kutangaza ujumbe unaotambua na kupinga kuundwa kwa muungano wa kanisa na dola, huku pia ukibainisha kwamba Uislamu ni chombo ambacho, kwa maongozi Yake ya kimajaliwa, Mungu hutumia kutekeleza hukumu Yake juu ya wale wanaolazimisha ibada ya Jumapili, kama alivyofanya katika historia iliyopita. Ujumbe huo unabainisha kwamba sanamu hiyo itakapokamilika kabisa, na itakapolazimisha alama ya mnyama, hukumu itatekelezwa.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Hakuna rejeo la moja kwa moja katika sura ya tatu ya Danieli kuhusu sanamu ya mnyama inayopelekea na kufikia ukomavu wake wakati wa sheria ya Jumapili, ila hakuwezi kuwa na ujumbe wa tatu bila wa kwanza na wa pili, kwa maana sura ya pili ya Danieli ni lazima ijumuishwe katika ufunuo wa kweli zinazowakilishwa katika sura ya tatu ya Danieli. "Siri" ya ndoto ya sanamu ya sura ya pili inatambulisha kwamba watu wa Mungu wanakuja kutambua athari za maisha na mauti za sanamu ya mnyama ya Nebukadneza.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Mantiki iliyotakaswa inahitaji kwamba, Nebukadneza alipoamua kuwa angefanya sherehe ya kutabaruku sanamu yake ya dhahabu, kwanza sanamu hiyo ilipaswa kujengwa, na wanamuziki walihitajika kufanya mazoezi ya muziki waliotarajia kupiga kwenye sherehe hiyo. Kulikuwa na ulazima wa maandalizi ya mapema ya ujenzi yaliyokuwa yakiendelea kwa kipindi cha muda, yakiwemo uchimbaji, kuwekwa msingi, viunzi vya ujenzi, na wafanyakazi wakiingia na kutoka, na maandalizi hayo yalikuwa ndio uundaji wa sanamu ya ndoto ya Nebukadneza; lakini kiburi cha Nebukadneza kikaazimia kutengeneza sanamu ya mnyama mmoja tu, si falme zote za unabii wa Biblia. Ujenzi wa sanamu hiyo ndio jaribio ambalo watu wa Mungu lazima walipite kabla mlango wa rehema kufungwa, na kabla hawajatiwa muhuri, kabla ya muziki kupigwa.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Mantiki iliyotakaswa pia inatambua kwamba Shadraka, Meshaki na Abednego hawakuwa watumwa Waebrania pekee walioshuhudia maandalizi ya mapema ya sherehe ya kuiweka wakfu sanamu ya dhahabu. Walikuwa tu Waebrania pekee waliotambua maana ya maandalizi hayo kama onyo la maisha na mauti, na wakafanya maandalizi yao binafsi kwa ajili ya mgogoro ujao.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Katika kifungu kutoka kwa Dada White mwanzoni mwa makala hii, si tu kwamba anailinganisha amri ya Sefania na sanamu ya dhahabu ya Nebukadneza na sheria ya Jumapili, bali pia anabainisha amri isiyo ya haki ya Isaya.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Ole wao wanaotunga amri zisizo za haki, na wanaoandika maonevu waliyoyaagiza; ili kuwageuza wahitaji mbali na hukumu, na kuiondoa haki kwa maskini wa watu wangu, hata wajane wawe mawindo yao, nao wawapora mayatima! Nanyi mtafanya nini siku ya kutembelewa, na katika ukiwa utakaokuja kutoka mbali? Mtamkimbilia nani ili kupata msaada? Na utukufu wenu mtaacha wapi? Isaya 10:1-3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

"'Amri isiyo ya haki' ya Isaya ni sheria ya Jumapili, na hiyo ni 'siku ya kujiliwa' na 'ukiwa,' kwa Marekani, kwa kuwa 'uasi wa kitaifa' hufuatiwa na 'maangamizi ya kitaifa.' Kulingana na Isaya, wakati wa sheria ya Jumapili, ambayo pia ni sanamu ya dhahabu ya Nebukadneza, 'ukiwa' 'utakuja kutoka mbali.'"

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Kumbukeni hili, na jithibiteni; lirudisheni tena akilini, enyi wakosaji. Kumbukeni mambo ya kwanza tangu zamani za kale; kwa maana mimi ni Mungu, wala hakuna mwingine; mimi ni Mungu, wala hakuna aliye kama mimi, nitangazaye mwisho tangu mwanzo, na tangu nyakati za kale mambo ambayo bado hayajatendwa, nikisema, shauri langu litasimama, nami nitatenda yote nipendezayo; nikiita ndege wa kuwinda kutoka mashariki, mtu atendaye shauri langu kutoka nchi ya mbali; naam, nimelinena, tena nitalitimiza; nimekusudia, tena nitalifanya. Nisikilizeni mimi, enyi wenye mioyo migumu, mlio mbali na haki: ninaileta karibu haki yangu; haitakuwa mbali, na wokovu wangu hautakawia; nami nitaweka wokovu katika Sayuni; kwa Israeli, utukufu wangu. Isaya 46:8-13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Isaya anaweka kifungu hiki mwishoni mwa wakati wa kukawia, maana wakati huo “wokovu wake hautakawia tena.” Ni mwishoni mwa siku tatu na nusu za Ufunuo sura ya kumi na moja. Mwisho wa wakati wa kukawia unaashiriwa na kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane, wakati jeshi kubwa la Ezekieli linasimama. Wanaposimama, huinuliwa kama bendera 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. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

> Na baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama juu ya miguu yao; hofu kuu ikawapata wale waliowaona. Wakasikia sauti kuu kutoka mbinguni ikiwaambia, Pandeni huku juu. Wakapaa mbinguni katika wingu; nao adui zao wakawaona. Na saa ile ile kulikuwa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba waliuawa; na waliosalia wakaingiwa na hofu, wakampa Mungu wa mbinguni utukufu. Ole wa pili umekwisha pita; na tazama, ole wa tatu unakuja upesi. Ufunuo 11:11-14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Mashahidi wawili wa Ufunuo kumi na moja hupaa mbinguni kama ile ishara, katika saa ileile ya tetemeko la ardhi, ambalo ndilo sheria ya Jumapili. Wakati huo, au kama Yohana anavyosema, "katika saa ile," kulingana na Isaya, sura arobaini na sita, Mungu anamwita "yule mtu" anayetekeleza shauri lake, ambaye pia ni "ndege wa kuwinda kutoka mashariki". Yule ndege wa kuwinda, yaani "yule mtu" ambaye Mungu anamtumia kutekeleza shauri lake, anatoka "nchi iliyo mbali". Katika Isaya sura ya kumi, wakati wa "amri isiyo ya haki" ambayo ni sheria ya Jumapili, "ukiwa" wa Marekani hutoka "mbali." "Mashariki" ni ishara ya Uislamu, kwa kuwa katika unabii wao ni "watoto wa mashariki," na "upepo wa mashariki." "Ndege" katika unabii ni dini, kama inavyowakilishwa na Babeli kuwa gereza lililojaa ndege wachafu na wanaochukiwa. "Ndege wa kuwinda" atokaye katika nchi ya mbali upande wa mashariki, ni dini ya Uislamu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Akapaza sauti kwa nguvu, akisema, Babeli ile kuu imeanguka, imeanguka, na imekuwa makao ya mashetani, na kimbilio la kila roho mchafu, na zizi la kila ndege mchafu na mwenye kuchukiwa. Ufunuo 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Muungano wa mara tatu wa Babeli ya kisasa unawakilisha aina tatu za utawala, na pia aina tatu za dini. Dini ya Umoja wa Mataifa ni umizimu, dini ya Marekani ni Uprotestanti uliopotoka na dini ya papa ni Ukatoliki. Imani hizo zote za kidini wakati mwingine hufananishwa na wanawake, lakini pia na ndege. Ni nguvu ya kidini na kisiasa ya Umoja wa Mataifa, huku Marekani ikiwa mfalme mkuu, inayoweka upapa juu ya kiti cha enzi cha dunia. Katika kitabu cha Zekaria, ni ndege wawili wanaomtawaza papa, ambaye anatambuliwa kama yule ‘muovu’ na mtume Paulo katika Wathesalonike wa Pili.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Ndipo yule malaika aliyenena nami akatoka, akaniambia, Inua sasa macho yako, uone hiki kinachotoka. Nikasema, Ni nini? Akasema, Hii ni efa inayotoka. Akaongeza, Hii ndiyo sura yao katika dunia yote. Na tazama, ilinyanyuliwa talanta ya risasi; na huyu ni mwanamke aketiye katikati ya ile efa. Akasema, Huu ni uovu. Kisha akaitupa katikati ya ile efa; akaweka uzani wa risasi juu ya kinywa chake. Kisha nikainua macho yangu, nikaangalia; na tazama, wakatoka wanawake wawili, na upepo ulikuwa katika mbawa zao; maana walikuwa na mbawa kama mbawa za korongo; wakaiinua ile efa kati ya nchi na mbingu. Ndipo nikamwambia yule malaika aliyenena nami, Hawa wanaipeleka wapi ile efa? Akaniambia, Kuijengea nyumba katika nchi ya Shinari; nayo itaimarishwa, ikawekwa huko juu ya msingi wake. Zekaria 5:5-11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Efa ni kikapu kinachotumika kupimia. Wanawake wawili wanaoweka lile efa, au kikapu ambacho upapa umeketi katikati yake, ni makanisa mawili. Dini mbili zitachukua ile dini ambayo imefafanuliwa katika Biblia kuwa ‘yule mwovu’ na kumjengea nyumba katika nchi ya Shinari. Shinari ni jina jingine la Babeli, na Kanisa Katoliki ndilo Babeli kuu katika siku za mwisho.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Wanawake wawili wanao "kumsimamisha" mwanamke mwovu Babeli, wana "upepo katika mabawa yao." Wanawake hao pia ni ndege, kwa kuwa wana "mabawa," na msingi wao wa kumweka yule mwanamke ni "upepo" wa Uislamu, kwa kuwa Uislamu huunganisha mikono ya kila mtu. Mwanamke anayeinuliwa amefungiwa katika efa tangu jeraha lake la mauti mnamo 1798, kwa kuwa kulikuwa na kifuniko cha risasi kilichowekwa juu ya kinywa cha efa ambamo alikuwamo. Lakini muziki wa sherehe ya ibada ya Nebukadreza unapoanza, wanawake wawili wa Uprotestanti ulioasi na wa Uspiritizimu huondoa kile kifuniko cha risasi, na kukiinua kichwa cha nane, ambacho ni cha hao saba.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> Tunapokaribia mgogoro wa mwisho, ni jambo la muhimu mno kwamba maelewano na umoja viwepo miongoni mwa vyombo vya Bwana. Ulimwengu umejaa dhoruba na vita na mfarakano. Hata hivyo, chini ya kichwa kimoja—mamlaka ya kipapa—watu wataungana kumpinga Mungu kupitia mashahidi Wake. Umoja huu umeimarishwa na yule mwasi mkuu. Wakati anapojitahidi kuwaunganisha mawakala wake katika kupigana dhidi ya ukweli, atafanya kazi ya kuwagawanya na kuwatawanya watetezi wa ukweli. Wivu, kudhania mabaya, na kusema mabaya, vinachochewa naye ili kuleta mtafaruku na mgawanyiko. Shuhuda, juzuu ya 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Muungano wa mara tatu huinua upapa kama kichwa, kwa maana wanakusudia kuangamiza taifa lisilotamaniwa.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Kwa maana, tazama, adui zako wanafanya ghasia; na wakuchukiao wameinua kichwa. Wamefanya shauri la hila juu ya watu wako, na kushauriana juu ya waliofichwa wako. Wamesema, Njooni, tuwaangamize wasiwe taifa; ili jina la Israeli lisikumbukwe tena. Zaburi 83:2-4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Ndege ni dini, na “ndege mwenye njaa kali kutoka mashariki” ambaye Mungu anamwita katika “saa” ya sheria ya Jumapili, wakati ujumbe wa Mwito wa Usiku wa Manane unapotangazwa, ni Uislamu. Ndiyo sababu katika saa ileile ambayo wafu waliofufuliwa wanapaa mbinguni kama ishara, “ole wa tatu” wa Uislamu huja haraka. Hii ndiyo maana Isaya anasema katika aya ya kwanza ya sura ya kumi, “Ole” kwao wanaotangaza amri zisizo za haki. “Ole” za Ufunuo ni Uislamu, na Uislamu ni hukumu ya kimungu, au chombo, au fimbo (Isaya 10:5) ambayo Mungu hutumia kuiadhibu Marekani kwa kulazimisha ibada ya Jumapili.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Isaya sura ya arobaini na sita inamtaja “ndege mlafi kutoka mashariki” kuwa “mtu aitekelezaye shauri langu.” Huyo “mtu” ni Uislamu, na anaitwa “kutoka nchi ya mbali,” kwa kuwa Mungu “alikusudia” kuihukumu Marekani, na baadaye dunia nzima, kwa ajili ya kulazimishwa kwa ibada ya Jumapili, kama Alivyofanya zamani na Roma ya kipagani na tarumbeta nne za kwanza, na kisha na Roma ya kipapa katika tarumbeta za tano na sita za “Ole.” Kusudi lake katika Isaya sura ya arobaini na sita ni kumwita “ndege mlafi kutoka mashariki,” naye anawaarifu watu wake wanaotaka kuelewa shauri lake na kusudi lake, “Kumbukeni mambo ya kale ya zamani: kwa maana mimi ni Mungu, wala hakuna mwingine; mimi ni Mungu, wala hakuna kama mimi, nikitangaza mwisho tangu mwanzo, na tangu nyakati za kale mambo ambayo bado hayajafanyika, nikisema, Shauri langu litasimama, nami nitatenda mapenzi yangu yote.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

Katika Isaya sura ya kumi aya ya tatu, Isaya anaandika maswali matatu muhimu:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> Nanyi mtafanya nini katika siku ya kujiliwa, na katika ukiwa utakaotoka mbali? Mtamkimbilia nani kwa msaada? Na mtaacha wapi utukufu wenu? Isaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Swali la mwisho linabainisha kwamba nchi tukufu inapoteza utukufu wake wakati wa amri isiyo ya haki. Utukufu wa Marekani ni Katiba, ambayo inabatilishwa kabisa wakati wa sheria ya Jumapili.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> Na Katiba inawahakikishia watu haki ya kujitawala, kwa kuweka sharti kwamba wawakilishi wanaochaguliwa kwa kura ya wananchi watatunga na kutekeleza sheria. Uhuru wa dini pia ulitolewa, kila mtu akiruhusiwa kumwabudu Mungu kulingana na matakwa ya dhamiri yake. Kanuni za msingi za taifa zikawa Ujamhuri na Uprotestanti. Kanuni hizi ndizo siri ya nguvu zake na ustawi wake. Pambano Kuu, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Ni Katiba ndiyo inayotambua utukufu unaobaki kwenye mavumbi wakati wa sheria ya Jumapili.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> "Wakati taifa ambalo kwa ajili yake Mungu ametenda kwa namna ya ajabu sana, na juu yake ametandaza ngao ya Uweza Wake wote, linapoacha kanuni za Kiprotestanti, na kupitia bunge lake huipa kibali na uungaji mkono Ukatoliki wa Kirumi katika kuwekea mipaka uhuru wa dini, ndipo Mungu atafanya kazi kwa uweza Wake mwenyewe kwa ajili ya watu Wake walio wa kweli. Udhalimu wa Roma utatendeka, lakini Kristo ni kimbilio letu." Ushuhuda kwa Wahudumu, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Katika “amri isiyo ya haki” ya Isaya, ambayo ni sheria ya Jumapili, utukufu wa Marekani umeondoka, na mara moja inajibu swali la pili la Isaya inapokimbilia, kwa namna ya kinabii, Umoja wa Mataifa, muungano wa wafalme kumi wa Ufunuo sura ya kumi na saba, ili kupata msaada wa kukabiliana na shambulio la Uislamu la “Ole” wa tatu. La kwanza kati ya maswali matatu hutambulisha mazingira ya ukiwa wa sheria ya Jumapili unaousababisha Marekani kuanza kazi yake inayofuata ya kuilazimisha dunia nzima kukubali muunganiko wa kanisa na serikali, kama unavyowakilishwa na kuunganishwa kwa Umoja wa Mataifa na Kanisa Katoliki, huku papa akiwa ndiye anayedhibiti uhusiano huo usio mtakatifu. Hali hiyo ya ukiwa inaitwa “siku ya kujiliwa.” Uhalisia huu wote wa kinabii unalingana na sherehe ya kuitia wakfu sanamu ya dhahabu ya Nebukadneza.

We will continue chapter three of Daniel in the next article.

Tutaendelea na sura ya tatu ya Danieli katika makala ijayo.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> Katika historia ya Nebukadneza na Belshaza, Mungu anazungumza na watu wa leo. Hukumu itakayowaangukia wakazi wa dunia katika siku ya leo itatokana na kukataa kwao nuru. Kuhukumiwa kwetu katika hukumu hakutatokana na kwamba tumeishi katika kosa, bali na kwamba tumepuuza fursa zilizotumwa na Mbinguni za kugundua ukweli. Njia za kuujua ukweli ziko ndani ya uwezo wa wote; lakini, kama yule mfalme mpenda anasa na mwenye ubinafsi, tunatoa kipaumbele zaidi kwa mambo yanayovutia sikio, yanayolipendeza jicho, na yanayoridhisha ladha ya kinywa, kuliko yale yanayoutajirisha akili, hazina za kiungu za ukweli. Ni kupitia ukweli ndipo tunaweza kujibu swali kuu, 'Nifanye nini nipate kuokoka?' Bible Echo, Septemba 17, 1894.

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