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# The Book of Daniel - Number One-Hundred and Ninety-Six

Kitabu cha Danieli - Nambari mia moja tisini na sita

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Mifanano ya kinabii na kukatishwa tamaa ya kiungu: safari ya ufunuo ya watu wa Mungu wa siku za mwisho katika Ufunuo 10

Author

Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Katika sura ya kumi ya Ufunuo, ambamo historia ya ujumbe wa malaika wa kwanza na wa pili imewakilishwa, Yohana, kama ishara ya watu wa Mungu wa siku za mwisho, aliambiwa mapema kwamba kungekuwapo kukatishwa tamaa katika historia aliyoiwakilisha kimfano, na kukatishwa tamaa huko kulikuwa kipengele cha historia ya malaika wa kwanza na wa pili ambacho hakikufunuliwa kwa uelewa wa Wamillerite, ili kujaribu imani yao.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 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. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

> Na ile sauti niliyoisikia kutoka mbinguni ilinena nami tena, ikasema, Nenda ukaitwae kile kitabu kidogo kilicho wazi mkononi mwa yule malaika anayesimama juu ya bahari na juu ya nchi. Nikaenda kwa yule malaika, nikamwambia, Nipe kile kitabu kidogo. Akaniambia, Twaa, ukile; nacho kitakutia uchungu tumboni mwako, lakini kinywani mwako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara tu nilipokila, tumbo langu likawa na uchungu. Ufunuo 10:8-10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

Katika mstari wa kumi, Yohana anawakilisha historia kuanzia Agosti 11, 1840, wakati malaika mwenye nguvu aliposhuka akiwa na kitabu kidogo mkononi mwake, hadi Masikitiko Makuu ya Oktoba 22, 1844. Kabla ya kuiwakilisha historia hiyo kwa njia ya ishara, aliambiwa na "sauti ambayo" "alisikia kutoka mbinguni" ikimjulisha kwamba atakapokila kile kitabu kidogo, "kitafanya tumbo lako kuwa chungu, lakini kitatamu kinywani mwako kama asali." Masikitiko hayo machungu ndiyo yaliyojaribu imani ya Wamileriti, wala haikuwa vyema kwao kujua kuhusu masikitiko hayo kabla hayajatokea, bali Yohana anawakilisha watu wa siku za mwisho wanaotakiwa kujua ukweli unaohusiana na ubainishaji wa matukio, ambayo ndiyo historia ya ujumbe wa malaika wa kwanza na wa pili.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”

Historia hiyo takatifu inabainisha kwamba kutakuwepo jaribio litakalowakabili watu wa siku za mwisho, nalo litakuwa jaribio linalotegemea jambo ambalo haingekuwa vyema kwao kulielewa kabla ya jaribio hilo, ilhali si uzoefu uleule wa Wamillerite, ingawa linaendana kikamilifu na uainishaji wa matukio yanayowakilishwa na malaika wa kwanza na wa pili, kwa kuwa Ngurumo Saba pia zinawakilisha “matukio ya baadaye ambayo yatafunuliwa kwa utaratibu wao.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Ingawa wanapaswa kujua historia ya msingi ya Millerites, watu wa Mungu wa siku za mwisho wangefuata mfuatano uleule wa matukio kama wa Millerites, lakini kile kilichowajaribu Millerites—ambacho ilikuwa bora wasikijue mapema—kingekuwa jaribio tofauti, lililosababishwa na kipengele kilichokuwa kimetiwa muhuri hadi wakati ulipowadia ili Simba wa kabila la Yuda afunue Ufunuo wa Yesu Kristo, jambo ambalo hutokea katika historia iliyofichika ya aya ya arobaini ya Danieli sura ya kumi na moja.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”

Kile kilichotiwa muhuri kilikusudiwa kuwapima watu wa Mungu wa siku za mwisho, na jaribio hilo lingeendana na alama ya njia ambayo Wamileraiti walijaribiwa, kwa maana, iwe katika utimilifu wa kwanza katika historia ya Wamileraiti au katika utimilifu wa mwisho wa siku za mwisho, Ngurumo Saba zilikuwa “muainisho wa matukio” “ambayo yangefichuliwa kwa mpangilio wao.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Kile ambacho hakijatambuliwa sana ni kwamba kama Yohana anavyowakilisha historia ya kushuka kwa Kristo pamoja na kitabu kidogo mnamo Agosti 11, 1840 hadi Kukatishwa Tamaa Kubwa la Oktoba 22, 1844, historia hiyo hiyo pia iliwakilishwa na kushuka kwa malaika wa pili mnamo Aprili 19, 1844. Kukatishwa tamaa la kwanza linaweza kueleweka kama kukatishwa tamaa kwa Yohana, ambaye, baada ya kula kitabu kidogo mnamo Agosti 11, 1840, alikumbana na kukatishwa tamaa mnamo Aprili 19, 1844. Wakati kukatishwa tamaa huko kulipowadia, malaika wa pili alishuka akiwa na "andiko" mkononi mwake.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

> Malaika mwingine mwenye nguvu aliagizwa kushuka duniani. Yesu akaweka mkononi mwake andiko, na alipokuja duniani, akapaza sauti, ‘Babeli imeanguka, imeanguka.’ Kisha nikaona wale waliokatishwa tamaa tena wakinua macho yao mbinguni, wakitarajia kwa imani na tumaini kuonekana kwa Bwana wao. Lakini wengi walionekana kubaki katika hali ya bumbuazi, kana kwamba wamelala; hata hivyo niliweza kuona dalili ya huzuni kuu juu ya nyuso zao. Waliokatishwa tamaa waliona kutokana na Maandiko kwamba walikuwa katika wakati wa kukawia, na kwamba walipaswa kusubiri kwa uvumilivu utimilifu wa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwaongoza pia kumtarajia mwaka 1844. Hata hivyo nikaona kwamba wengi hawakuwa na ile ari iliyoitambulisha imani yao mwaka 1843. Kukatishwa tamaa kwao kulikuwa kumeipooza imani yao. Maandishi ya Awali, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Historia ya Wamileraiti ambayo Yohana anaionyesha katika sura ya kumi ni historia ya malaika wa kwanza na pia wa pili. Kushuka kwa malaika wa kwanza akiwa na ujumbe na kushuka kwa malaika wa pili akiwa na ujumbe kunaashiria mwanzo wa historia zao husika ambazo zote ziliishia katika kukatishwa tamaa, ijapokuwa Yohana anaonyesha moja kwa moja historia nzima ya malaika hao wote wawili. Hata baada ya tarehe 22 Oktoba 1844, wakati malaika wa tatu aliposhuka na ujumbe, kukatishwa tamaa kulikotokana na uasi wa mwaka 1863 kunatoa shahidi wa tatu wa kipindi kinachoanza kwa ujumbe na kuishia kwa kukatishwa tamaa.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Kukatishwa tamaa la kwanza la harakati ya malaika wa tatu mnamo Julai 18, 2020 kulikuwa sambamba na kukatishwa tamaa la kwanza la Wamileraiti. Ukweli mmoja ulitiwa muhuri kama vile ukweli wa 1844 ulivyotiwa muhuri na Bwana kwa kuweka mkono Wake juu ya kosa katika baadhi ya mahesabu, kulikosababisha kukatishwa tamaa la kwanza la Wamileraiti. Kosa hilo lilipoeleweka baadaye, lilikuwa limeondolewa muhuri, kwa kuwa Simba wa kabila la Yuda alikuwa ameondoa mkono Wake. Kosa la Julai 18, 2020 lilitokana na kukataa kutambua kwamba alikuwa ameuinua mkono Wake Oktoba 22, 1844, alipotangaza kwamba "hakutakuwa tena na wakati."

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Iwe ilikuwa kukatishwa tamaa kwa mara ya kwanza katika harakati ya Filadelfia ya malaika wa kwanza, au kukatishwa tamaa kwa mara ya kwanza katika harakati ya Laodikia ya malaika wa tatu, mkono wake unawakilisha alama ya njia. Tarehe 19 Aprili, 1844 na tarehe 18 Julai, 2020 kukatishwa tamaa huko kulisababisha kipindi cha kutawanyika. Wale ambao walikuwa wamekusanywa aidha tarehe 11 Agosti, 1840 au tarehe 11 Septemba, 2001, walitawanywa, na baadaye Kristo akaanza kuwakusanya watu wake kwa mara ya pili.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Alikuwa amekusanya watu kuanzia Septemba 11, 2001, kwa kuwa, kama inavyoakilishwa na ubatizo wa Kristo, ni wakati ishara ya Kiungu inaposhuka ndipo anaanza kuwakusanya wanafunzi wake, si kabla ya hapo. Kisha, baada ya kutawanywa, Kristo anakusanya watu wake mara ya pili. Kristo alikusanya wanafunzi wake kuanzia katika ubatizo wake, na baada ya kutawanywa kulikosababishwa na msalaba, akaanza kuwakusanya wanafunzi wake mara ya pili. Ukweli wa kinabii wa mkusanyiko wa pili ulioanza Julai 2023, ulikuwa sehemu ya kile kilichokuwa kimetiwa muhuri mnamo Julai 18, 2020, ingawa kwa wazi ulikuwa kipengele cha historia ya Wamileraiti.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Katika aya ya arobaini ya Danieli sura ya kumi na moja, mnyama atokaye katika shimo lisilo na mwisho aliinuka na akaangamiza pembe zote mbili za mnyama atokaye katika nchi mnamo mwaka 2020. Mnamo Julai 2023, Bwana alianza kuwakusanya watu wake wa siku za mwisho kwa mara ya pili. Mchakato wa kukusanya unaakisiwa ndani ya historia takatifu ya Wamileraiti, na katika historia hiyo, kuna mashahidi wawili wa kihistoria wa tendo lake la kuwakusanya watu wake kwa mara ya pili. Mchakato wa kukusanya ni kipengele cha kinabii kilichotiwa muhuri hadi Julai 2023. Kazi ya kuwakusanya watu wake kwa mara ya pili hutimizwa katika historia ya Vita vya Ukraina, kabla tu ya kuchaguliwa kwa mara ya pili kwa rais wa nane, ambaye ni mmoja wa wale saba.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Mnamo Agosti 11, 1840, Bwana aliikusanya harakati ya Wamileraiti, naye akautia alama mkusanyiko huo kwa kutambulisha chati ya 1843, ambayo ilichapishwa mnamo Mei 1842. Chati hiyo iliwakilisha ujumbe wa msingi, kwa kuwa wakati huo alikuwa akiweka msingi wa hekalu la Wamileraiti. Kushuka kwa malaika wa Ufunuo sura ya kumi, mnamo Agosti 11, 1840, kunaendana na ubatizo wa Kristo, ambao, miongoni mwa mambo mengine, uliashiria mwanzo wa Kristo kuwachagua wanafunzi Wake.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> Kwa kuitwa kwa Yohana, Andrea na Simoni, pamoja na Filipo na Nathanaeli, msingi wa kanisa la Kikristo ulianza kuwekwa. Yohana aliwaelekeza wawili wa wanafunzi wake kwa Kristo. Kisha mmoja wa hawa, Andrea, akampata ndugu yake, akamwita aende kwa Mwokozi. Ndipo Filipo akaitwa, naye akaenda kumtafuta Nathanaeli. The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.

Kazi ya William Miller kuanzia wakati wa mwisho mnamo 1798 hadi tarehe 11 Agosti 1840 iliwakilisha kazi ya Yohana Mbatizaji, lakini malaika wa Ufunuo sura ya kumi aliposhuka, kama ilivyofananishwa na kushuka kwa Roho Mtakatifu katika ubatizo wa Kristo, Bwana "alikusanya" wanafunzi wake wa msingi. Mashahidi hawa wawili wanabainisha kwamba Kristo alikusanya watu wake wa siku za mwisho tarehe 11 Septemba 2001, wakati malaika wa Ufunuo sura ya kumi na nane aliposhuka, lakini kama ilivyokuwa kwa wafuasi wa Miller, walipaswa kujaribiwa na kipengele cha Ngurumo Saba ambazo zilikuwa zimetiwa muhuri, na kisha Bwana angewakusanya watu wake kwa mara ya pili.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Mkusanyiko wa pili wa watu wa Mungu wa siku za mwisho ulianza katika historia inayowakilishwa mwishoni kabisa mwa aya ya kumi na moja ya sura ya kumi na moja ya Danieli, muda mfupi kabla ya ushindi wa Putin dhidi ya Ukraine, na muda mfupi kabla ya aya ya kumi na mbili ambamo ushuhuda wa kinabii wa Urusi na Putin unakoma. Hivyo, Danieli sura ya kumi na moja aya ya kumi na moja inalingana na Ufunuo sura ya kumi na moja aya ya kumi na moja, kwa maana hapo ndipo mashahidi wawili wanarejeshwa uhai.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Katika historia takatifu ya Wamilleraiti, Bwana alianza kuwakusanya watu Wake mara ya pili baada ya kuvunjika moyo tarehe 19 Aprili, 1844, na alichokitumia kuwakusanya watu Wake wakati huo kilikuwa ni utambuzi kwamba walikuwa wakitimiza kipindi cha kukawia cha mfano wa wanawali kumi wa Mathayo sura ya ishirini na tano, na pia Habakuki sura ya pili. Ili Wamilleraiti watambue hali yao na warejee, walipaswa kujitambua kama walivyowakilishwa ndani ya Neno la kinabii la Mungu. Walihitaji kuona kwamba wao ni watu wa Mungu tofauti na wale waliodai kuwa watu Wake. Katika kuwakusanya watu Wake waliovunjika moyo, alikuwa akitoa kielelezo cha bendera inayoinuliwa kwa Mataifa, hivyo kusisitiza utofauti kati ya watu Wake wa kweli lakini waliovunjika moyo, na wale wanaodai tu kuwa watu Wake.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Na katika siku hiyo kutakuwapo shina la Yese, ambalo litasimama kuwa bendera kwa watu; watu wa mataifa watalitafuta; na mahali pake pa raha patakuwa pa utukufu. Tena itakuwa siku hiyo, ya kwamba Bwana atanyosha mkono wake mara ya pili, apate kuwarudisha waliosalia wa watu wake, watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye atawainulia mataifa bendera, atawakusanya Waisraeli waliofukuzwa, na atawakutanisha wana wa Yuda waliotawanyika, kutoka miisho minne ya dunia. Isaya 11:10-12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Wakati nabii Yeremia alipowakilisha wale waliokatishwa tamaa tarehe 19 Aprili 1844, alibainisha kwamba hakuwa tena akihusiana na “kusanyiko la wadhihaki,” ambao walitumia utabiri wa 1843 ambao haukutimia kama ushahidi kwamba wale waliowakilishwa na Yeremia walikuwa manabii wa uongo.

> 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.

The “assembly of mockers” had cast out those represented by Jeremiah.

“Kusanyiko la wenye dhihaka” lilikuwa limewafukuza wale ambao Yeremia aliwakilisha.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> Wengi waliteswa na ndugu zao wasioamini. Ili kuhifadhi nafasi zao kanisani, baadhi walikubali kunyamaza kuhusu tumaini lao; lakini wengine walihisi kwamba uaminifu kwa Mungu uliwakataza kuzificha kweli alizokuwa amewaaminisha. Si wachache walitengwa na ushirika wa kanisa si kwa sababu nyingine yoyote ila tu kwa kueleza imani yao juu ya kuja kwa Kristo. Kwa wale waliobeba jaribu hili la imani yao, maneno ya nabii yalikuwa ya thamani sana: “Ndugu zenu waliowachukia, waliowatenga kwa ajili ya Jina langu, walisema, Na atukuzwe Bwana; lakini Atajitokeza ili kuwafurahisha ninyi, nao wataaibika.” Isaya 66:5. Pambano Kuu, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Wakati Bwana atakapowainulia Mataifa bendera, hilo litatokea atakapokuwa amenyosha mkono wake mara ya pili ili kuwakusanya mabaki ya watu wake, ambao ni waliofukuzwa wa Israeli. Hao ni wale ambao hawakai tena katika "baraza la wenye dhihaka".

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“Shina la Yese” ni ishara ya nasaba mbili za damu, moja kutoka Uyahudi iliyounganishwa na nasaba ya damu kutoka nje ya Uyahudi, na linawakilisha si tu nasaba ya Yesu, bali pia ni ishara ya muungano wa uungu na ubinadamu, kwa kuwa bendera iinuliwayo inawakilisha watu waliotiwa muhuri milele katika hali na uzoefu wa muungano wa uungu na ubinadamu, ambao pia unawakilishwa katika Danieli sura ya kumi na moja, aya ya kumi, kwa ishara ya “ngome”. Katika aya ya kumi, wakati wa kutiwa muhuri wa mia arobaini na nne elfu unadokezwa kupitia ufasiri wa kinabii wa ngome, ambayo ni kichwa. Katika historia ya aya ya kumi na moja na Vita vya Ukraine, Bwana ananyoosha mkono wake mara ya pili kuwakusanya waliotengwa waliokatishwa tamaa.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Kwa hiyo, tukiutumia ushuhuda wa Danieli 11 kama muundo, tumeutambua uingiliaji wa upapa katika historia ya kinabii, muda mfupi kabla ya sheria ya Jumapili. Tumeona kazi ya pembe ya Chama cha Republican inayowakilishwa na Trump anapokuwa wa nane aliye wa wale saba, na kuanza kazi ya kuunganisha Kanisa na Serikali. Tunayo mstari wa pembe ya Uprotestanti iliyoasi, kama inavyowakilishwa na Wamakabayo. Katika historia hiyo hiyo inayowakilishwa na mistari hiyo, tunatumia mstari wa Ngurumo Saba, ambao pia ni mstari wa mfano wa wanawali kumi, unaobainisha uzoefu wa mia moja arobaini na nne elfu, pamoja na mstari wa malaika watatu unaoainisha kazi ya pembe ya kweli ya Kiprotestanti. Moja ya matukio ya pembe ya kweli ya Kiprotestanti katika historia hiyo ni mkusanyiko wa pili.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Kukusanyika kwa mara ya pili kulitokea katika historia ya ujumbe wa malaika wa pili, na pia kulitokea katika historia ya malaika wa tatu kuanzia 1844 hadi 1863, ikithibitisha mashahidi wawili kutoka katika historia ya Wamileriti kwamba Bwana alinyoosha mkono wake mara ya pili ili kukusanya kundi lake lililotawanyika.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> "Septemba 23, Bwana alinionyesha kwamba alikuwa ameunyoosha mkono wake mara ya pili ili kuwarejesha mabaki ya watu wake, na kwamba jitihada lazima zidufishwe katika wakati huu wa kukusanya. Katika kutawanyika, Israeli alipigwa na kuchanwa, lakini sasa katika wakati wa kukusanya Mungu ataponyesha na kuwafunga watu wake. Katika kutawanyika, jitihada zilizofanywa kueneza ukweli zilikuwa na athari ndogo sana, zikafanikiwa kidogo sana au hakuna; lakini katika kukusanya, wakati Mungu ametia mkono wake kukusanya watu wake, jitihada za kueneza ukweli zitakuwa na athari iliyokusudiwa. Wote wanapaswa wawe wamoja na wenye bidii katika kazi. Nikaona kwamba ni makosa kwa yeyote kurejea katika kutawanyika kwa mifano ya kutuongoza sasa katika kukusanya; kwa maana kama Mungu hangetufanyia zaidi sasa kuliko alivyofanya wakati ule, Israeli asingekusanywa kamwe." Maandishi ya Mapema, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

Katika kiambatisho cha Maandishi ya Mapema, Dada White anafafanua kauli iliyonukuliwa hivi punde:

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> 3. Maono kwamba Bwana ‘alikuwa amenyoosha mkono Wake mara ya pili kuwarejesha mabaki ya watu Wake,’ kwenye ukurasa wa 74, yanarejelea tu umoja na nguvu zilizowahi kuwepo miongoni mwa waliokuwa wakimngojea Kristo, na ukweli kwamba alikuwa ameanza kuwaunganisha na kuwainua watu Wake tena. Maandishi ya Mapema, 86.

The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Historia takatifu ya Ngurumo Saba iliyowakilisha kipindi cha tarehe 11 Agosti, 1840 hadi 22 Oktoba, 1844, ilikuwa kielelezo cha historia takatifu ya 22 Oktoba, 1844 hadi uasi wa 1863. Mstari juu ya mstari, historia ya kwanza iliwakilisha mfano wa wanawali wenye hekima, na mstari wa pili uliwakilisha mfano wa wanawali wapumbavu. Historia zote mbili zilianza wakati malaika alishuka akiwa na ujumbe uliopaswa kuliwa. Kuwasili kwa malaika katika historia zote mbili kulianzisha mchakato wa majaribu uliosababisha kutawanywa, na kufikia 1849, Dada White alionyeshwa kwamba Bwana alikuwa tena akinyoosha mkono Wake kwa mara ya pili, safari hii kuwakusanya wale waliotawanywa tarehe 22 Oktoba, 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Walikuwa wametawanywa na Kukatishwa Tamaa Kubwa, kama vile wenye hekima mnamo Aprili 19, 1844 walivyokuwa wametawanywa na kukatishwa tamaa kwao kwa mara ya kwanza. Mkusanyiko wa pili ulitambua kwamba Bwana "alikuwa ameanza kuwaunganisha na kuwainua watu wake tena." Katika mkusanyiko wa pili, kazi ya Bwana inajumuisha kuinua bendera iliyo ya umoja katika ujumbe, na ambayo ubinadamu umeunganishwa na uungu wake. Lengo la bendera hiyo ni kuliita kundi lingine la Mungu litoke Babeli, jambo ambalo hutimizwa kwa wanaume na wanawake kuiona bendera hiyo.

The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.

Bendera ni jeshi la wale waliounganisha ubinadamu wao na uungu wa Kristo wakati wa kipindi cha kujaribiwa kwa sheria ya Jumapili. Hivyo, kusanyiko la pili humtambua ‘Mzizi wa Yese,’ atakayeinuliwa, akibeba ishara ya kinabii ya namna mbili ya Ruthi, mpagani aliyekusanywa chini ya bendera, akiunganishwa na Boazi, ishara ya mia arobaini na nne elfu, na pia ishara ya Mkombozi, aliyelipa bei kwa ajili ya Ruthi, naye alikuwa jamaa yake wa karibu. Katika kufanyika mwili kwa asili ya Uungu ya Kristo pamoja na mwili ulioanguka wa asili ya kibinadamu, akawa jamaa wetu wa karibu. Wale wanaoinuliwa kama bendera ni wale waliounganishwa na ujumbe, wanaokamilisha kazi ya kuunganisha ubinadamu wao na uungu wa Kristo kabla ya sheria ya Jumapili.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> Uthamini wa Biblia hukua kadiri inavyosomwa. Kwa upande wowote mwanafunzi ageukapo, atakuta hekima na upendo wa Mungu visivyo na mipaka vikiwa vimeonyeshwa wazi.

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> Umuhimu wa utaratibu wa Kiyahudi bado haujaeleweka kikamilifu. Kweli kuu na za kina zinaonyeshwa kwa mfano katika taratibu na alama zake za ibada. Injili ndiyo ufunguo unaofungua siri zake. Kupitia maarifa ya mpango wa ukombozi, kweli zake hufunguliwa kwa ufahamu. Ni fursa yetu kuelewa mada hizi za ajabu kwa kiasi kikubwa zaidi kuliko tunavyofanya sasa. Inatupasa kuelewa mambo ya kina ya Mungu. Malaika wanatamani kuchunguza kweli zinazofunuliwa kwa watu ambao, wakiwa na mioyo iliyotubu na iliyonyenyekea, wanalichunguza Neno la Mungu, na kuomba kuongezewa urefu na upana na kina na kimo cha maarifa ambayo Yeye peke yake anaweza kutoa.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> Tunapokaribia mwisho wa historia ya dunia hii, unabii unaohusiana na siku za mwisho unadai sana uchunguzi wetu. Kitabu cha mwisho cha Maandiko ya Agano Jipya kimejaa ukweli tunaohitaji kuuelewa. Shetani amepofusha akili za wengi, hata wamefurahia kila kisingizio cha kutokufanya Ufunuo kuwa somo lao. Lakini Kristo, kupitia mtumishi wake Yohana, ametangaza hapa yatakayokuwa katika siku za mwisho, naye asema, "Heri asomaye, na wao waisikiao maneno ya unabii huu, na kuyashika yaliyoandikwa ndani yake." Ufunuo 1:3.

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> "'Huu ndio uzima wa milele,' Kristo alisema, 'ya kwamba wakujue wewe, Mungu wa pekee wa kweli, na Yesu Kristo, uliyemtuma.' Yohana 17:3. Kwa nini hatutambui thamani ya maarifa haya? Kwa nini kweli hizi tukufu hazing'ai mioyoni mwetu, hazitetemeki midomoni mwetu, wala kuenea katika utu wetu wote?"

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> Kwa kutupa Neno lake, Mungu ametupa kila kweli inayohitajika kwa wokovu wetu. Maelfu wameteka maji kutoka katika visima hivi vya uzima, lakini chanzo chake hakipungui. Maelfu wamemtanguliza Bwana mbele yao, na kwa kumtazama wamebadilishwa wakawa mfano huo huo. Roho yao inawaka ndani yao wanapozungumzia tabia yake, wakieleza Kristo ni nani kwao, na wao ni nani kwa Kristo. Lakini watafutaji hawa hawajazimaliza mada hizi kuu na takatifu. Maelfu zaidi wanaweza kushiriki katika kazi ya kuchunguza mafumbo ya wokovu. Kadiri maisha ya Kristo na tabia ya utume wake yanavyozingatiwa, miale ya nuru itaangaza kwa uwazi zaidi katika kila jaribio la kugundua ukweli. Kila utafiti mpya utafichua jambo la kuvutia zaidi kwa undani kuliko lililowahi kufunuliwa. Somo hili halina mwisho. Uchunguzi wa umwilisho wa Kristo, dhabihu yake ya upatanisho na kazi yake ya upatanishi, utashughulisha akili ya mwanafunzi mwenye bidii maadamu wakati utadumu; na akiitazama mbingu yenye miaka isiyohesabika atapaza sauti, “Kuu ni fumbo la utauwa.”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> "Katika umilele tutajifunza yale ambayo, kama tungekuwa tumepokea nuru ile ambayo ingewezekana kuipata hapa, yangekuwa yamefungua ufahamu wetu. Mada za ukombozi zitashughulisha mioyo, akili, na ndimi za waliokombolewa katika enzi za milele. Wataelewa zile kweli ambazo Kristo alitamani kuwafunulia wanafunzi Wake, lakini ambazo wao hawakuwa na imani ya kuzikamata. Milele na milele maono mapya ya ukamilifu na utukufu wa Kristo yataonekana. Kupitia enzi zisizo na mwisho, Mwenye Nyumba mwaminifu ataleta kutoka katika hazina Yake mambo mapya na ya kale." Mifano ya Kristo, 132-134.

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