Article

# The Book of Daniel - Number One-Hundred and Twenty-Five

Kitabu cha Danieli - Nambari mia moja ishirini na tano

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Kufunua umuhimu wa kinabii: Kufafanua Danieli 11:40 na athari zake kwa Ukristo wa kisasa

Author

Jeff Pippenger

Published

March 9, 2024

Formats

PDF
Word

Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Aya ya arobaini ya Danieli kumi na moja inaanza wakati wa mwisho, lakini aya hiyo inabainisha nyakati mbili za mwisho, na hivyo humruhusu mwanafunzi wa unabii kuoanisha wakati wa kwanza wa mwisho na wakati wa pili wa mwisho. Matumizi haya yanapofanywa, mstari wa historia ya Wamileriti ulioanza mwaka 1798 unakwenda sambamba na historia ya Marekani mnamo 1989. Mistari hiyo miwili inabainisha mstari wa pembe ya Uprotestanti wa kweli na mstari wa pembe ya Kirepublikani ya mnyama wa nchi wa Ufunuo sura ya kumi na tatu. Mistari hiyo miwili huanza wakati wa mwisho mwaka 1798, na wakati wa mwisho mwaka 1989 unakamilisha tu na kutoa shahidi wa pili wa alama za njia za ukweli ambazo zimefunuliwa katika aya hiyo.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Harakati ya malaika wa tatu iliwasili tarehe 22 Oktoba 1844, lakini iliahirishwa kupitia uasi wa miaka saba, kuanzia 1856 hadi 1863. Kuwasili kwa malaika wa tatu kulijirudia tarehe 11 Septemba 2001. Mwaka 1863 ulionyeshwa kwa mfano na kambi ya kwanza ya Israeli ya kale huko Kadeshi na uasi wa wapelelezi kumi, na tarehe 11 Septemba 2001 ilionyeshwa kwa mfano na kambi ya mwisho ya Israeli ya kale huko Kadeshi, na uasi wa Musa. Uasi wa mwaka 1863 uliwakilisha uasi wa kwanza huko Kadeshi, ambao ulisababisha hukumu ya kifo jangwani. Uasi wa tarehe 11 Septemba 2001 uliwakilisha uasi wa mwisho huko Kadeshi, uliosababisha kifo cha uongozi wa Uadventista wa Laodikia.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Kushuka kwa malaika tarehe 11 Agosti 1840, kulikozindua harakati za 1840 hadi 1844, ambayo Dada White aliita udhihirisho mtukufu wa nguvu za Mungu, kulikuwa kielelezo cha tarehe 11 Septemba 2001 na kubainisha udhihirisho mtukufu wa nguvu za Mungu.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> "Malaika anayeungana katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Hapa inatabiriwa kazi itakayoenea duniani kote na yenye nguvu zisizo za kawaida. Harakati ya Adventi ya 1840-44 ilikuwa dhihirisho tukufu la nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha kimisionari duniani, na katika baadhi ya nchi kulikuwa na msisimko wa kidini mkubwa kuliko wote uliowahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatazidiwa na harakati yenye nguvu chini ya onyo la mwisho la malaika wa tatu." Pambano Kuu, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Kuwasili kwa mara ya kwanza kwa malaika wa tatu mnamo Oktoba 22, 1844 (Kadeshi ya kwanza), kulikuwa ni kukamilisha kazi, lakini watu wa Mungu walichagua kiongozi mpya na kurudi Misri. Kufikia mwaka 1863, walikuwa "wameijenga upya Yeriko", badala ya kushiriki katika kazi ya Mungu ya kuziangusha kuta za Yeriko. Kwa hiyo walilaaniwa, kwa adhabu ya kufa jangwani.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Wakati huo Yoshua akawaapisha, akasema, Na alaaniwe mtu yule mbele za Bwana, atakayeinuka na kuujenga mji huu wa Yeriko: ataweka misingi yake kwa gharama ya mzaliwa wake wa kwanza, na kwa gharama ya mwanawe mdogo ataweka milango yake. Yoshua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Kama ilivyokuwa kwa Waisraeli wa kale katika Kadeshi ya kwanza, waliokataa ujumbe wa Yoshua na Kalebu, vivyo hivyo uasi wa Waisraeli wa kisasa katika Kadeshi ya kwanza (1863) uliwaletea laana ya Yoshua. Malaika wa tatu aliporudi tarehe 11 Septemba 2001 (Kadeshi ya mwisho), kazi ya mwisho kabla ya Mungu kuangusha Yeriko na kuta zake ilianza.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Tarehe 22 Oktoba 1844 inaashiria ujio wa malaika wa tatu, na kwa kufanya hivyo inaashiria ujio wa Jumapili inayokaribia katika siku za mwisho. Mwaka 1863 unaashiria mwisho wa kipindi cha kujaribiwa cha malaika wa tatu kilichoanza tarehe 22 Oktoba 1844. Kwa hiyo, 1863 ni ishara ya sheria ya Jumapili inayokaribia, kwa kuwa Yesu daima huwakilisha mwisho pamoja na mwanzo. Mnamo 1863, taifa liligawanywa katika makundi mawili, na vivyo hivyo, wakati wa sheria ya Jumapili, makundi mawili yataonekana.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Kipindi cha kujaribiwa cha malaika wa tatu katika historia ya Millerite kilianza mwaka 1844 na kuisha mwaka 1863, na mwanzo na mwisho wake vyote viliashiria sheria ya Jumapili ya siku za mwisho. Katika historia kati ya mwanzo (1844) na mwisho (1863), kuna uasi wa harakati ya Millerite (1856). Hivyo, kipindi hiki hubeba alama ya "Kweli." Kurudi Kadesh kwa mara ya pili tarehe 11 Septemba, 2001 kunatia alama mwanzo wa mchakato wa kujaribiwa wa malaika wa tatu, unaohitimia katika sheria ya Jumapili inayokuja hivi karibuni, kama ilivyowakilishwa na 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Kuanzia sheria hiyo ya Jumapili hadi mlango wa rehema kwa wanadamu utakapofungwa, Yeriko na kuta zake zitaangushwa, kwa mujibu wa hukumu ya utekelezaji juu ya kahaba wa Babeli anayeakilishwa katika historia hiyo. Aya ya arobaini inaanza mwaka 1798, na inahitimia katika sheria ya Jumapili inayokuja hivi karibuni katika aya ya arobaini na moja. Wakati wa mwisho mwaka 1798 unawakilisha mstari wa ndani wa kanisa la Mungu, kuanzia Wamileraiti wa harakati ya malaika wa kwanza hadi harakati ya malaika wa tatu na wale mia arobaini na nne elfu. Yote katika aya moja.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Vita kati ya mfalme wa kaskazini vilivyoanza na kuinuka kwa utawala wa mfalme wa kusini mwaka 1798, vilifikishwa tamati mwaka 1989, wakati mfalme wa kusini aliposhindwa na muungano kati ya falme za tano na za sita za unabii wa Biblia. Vita vya mfalme wa kaskazini na mfalme wa kusini vilivyoanza mwaka 1798, vilitambuliwa na Wamileraiti kama vita dhidi ya Roma, ambayo waliiona tu kama nguvu mbili za kuleta ukiwa za upagani na upapa. Vita hivyo vilipokwisha mwaka 1989, nguvu zote tatu za kuleta ukiwa zilihusika, na hilo liliashiria mwanzo wa uonyeshaji wa kinabii wa nguvu hizo tatu zikiongoza ulimwengu kuelekea Armagedoni, ambayo inawakilishwa kijiografia katika aya ya arobaini na tano ya Danieli kumi na moja.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Mistari ya arobaini hadi arobaini na tano hutambulisha mienendo ya kinabii ya nguvu tatu zinazomfikisha Papa mwisho wake kati ya bahari na mlima mtakatifu wenye utukufu. Ikieleweka kwa usahihi, historia ya kinabii inayowakilishwa katika mstari wa arobaini na moja inajumuisha mistari ya arobaini na moja hadi arobaini na nne.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Kwa hiyo, tukianzia wakati wa mwisho mwaka 1989, pamoja na ushuhuda wa pili wa mwaka 1798 unaobainisha mwanzo na mwisho wa vita kati ya mfalme wa kusini na mfalme wa kaskazini, aya arobaini na moja hadi arobaini na nne zinabainisha muungano wa mara tatu wa upapa ambao jeraha lake la mauti limeponywa, na katika aya ya arobaini na tano ndipo anapofikia mwisho wake. Aya hizi, zinapochunguzwa kutoka mtazamo huu, zinawasilisha historia iliyo nje ya kanisa la Mungu, kama inavyoonyeshwa pia na uhusiano kati ya mihuri saba na makanisa saba katika kitabu cha Ufunuo.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Mstari wa historia ya kinabii unaowakilishwa na mwaka 1798 unawakilisha hasa hukumu ya uchunguzi, na mstari unaoanza katika hatua ileile mwaka 1989 unawakilisha hasa hukumu ya utekelezaji. Mwaka 1798 unasisitiza hasa kazi ya mjumbe anayeandaa njia kwa Mjumbe wa Agano, na mwaka 1989 unasisitiza hasa kazi ya mjumbe wa Eliya.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Kuanzia mwaka 1798, wakati kitabu cha Danieli kilipofunuliwa, kumekuwa na ongezeko la maarifa kuhusu historia ya kinabii ambamo Kristo huwaongoza watu Wake kuingia katika uhusiano wa agano linalotimiza muungano wa kudumu wa uungu na ubinadamu. Agano hilo la siku za mwisho limetajwa mara kwa mara katika Maandiko.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Tazama, siku zinakuja, asema Bwana, nitakapofanya agano jipya na nyumba ya Israeli, na nyumba ya Yuda; si kama agano nililofanya na baba zao, siku ile niliowashika kwa mkono ili kuwatoa katika nchi ya Misri; ambalo agano langu walilivunja, ingawa nilikuwa mume wao, asema Bwana; bali hili ndilo agano nitakalofanya na nyumba ya Israeli; baada ya siku zile, asema Bwana, nitaweka sheria yangu ndani yao, nami nitaandika katika mioyo yao; nami nitakuwa Mungu wao, nao watakuwa watu wangu. Wala hawatafundishana tena kila mtu jirani yake, na kila mtu ndugu yake, wakisema, Mjue Bwana; kwa maana wote watanijua, tangu mdogo wao hata mkubwa wao, asema Bwana; kwa maana nitasamehe uovu wao, wala dhambi yao sitaikumbuka tena. Yeremia 31:31-34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Manabii wote wanabainisha siku za mwisho, na usemi "siku za mwisho," katika unabii unawakilisha kipindi cha hukumu. Malaika wa kwanza alifika mwaka 1798, wakati wa mwisho, kutangaza kufunguliwa kwa hukumu mwaka 1844, ambayo pia ndiyo kuwasili kwa siku za mwisho. Siku za mwisho ndizo "siku" za Yeremia zitakazokuja, wakati Mungu "atasamehe" "uovu" na "hatakumbuka tena" dhambi za watu wake. Kazi hiyo inatimizwa na Kristo, kama Kuhani Mkuu katika siku ya Upatanisho ya mfano halisi, wakati wa "siku za mwisho."

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Kama Uadventista wa Wamileraiti wangeendelea kwa imani kutembea katika nuru inayoendelea kuongezeka ya malaika wa tatu, iliyowasili tarehe 22 Oktoba 1844, wangekuwa tayari katika makao yao ya milele pamoja na Yesu. Hivi ndivyo Yeremia anavyomaanisha anaposema, "baada ya siku zile." "Siku zile" ni vipindi vya kinabii vilivyoongoza hadi na kumalizikia mwaka 1844. Hizo ndizo "siku" zinazorejelewa katika sura ya kumi na mbili ya Danieli.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Lakini wewe, enenda zako hata wakati wa mwisho; kwa maana utapumzika, nawe utasimama katika kura yako, mwisho wa siku. Danieli 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Katika "mwisho wa siku," au kama Yeremia asemavyo, "baada ya siku zile," Kristo alikusudia kuweka sheria Yake katika sehemu za ndani za watu Wake na kuiandika sheria Yake juu ya mioyo. Sehemu za ndani zikiwa asili ya chini, au kama Paulo anavyoiita, mwili; na moyo ukiwa asili ya juu. Agano hilo linaahidi kuwapa watu Wake akili mpya wakati wa uongofu, na mwili mpya wakati wa Marejeo ya Pili. Mwanadamu alianguka pamoja na Adamu, aliyeumbwa kwa mfano wa Mungu, na aliyeumbwa akiwa na asili ya juu na asili ya chini. Agano la Kristo ni kuwakomboa wanadamu, pamoja na asili yao mbili, kutoka katika laana ya dhambi.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wanaoshika amri zake litafanywa upya. ‘Katika siku hiyo nitafanya agano kwa ajili yao pamoja na wanyama wa kondeni, na ndege wa angani, na vitambaavyo vya nchi; nami nitavunja upinde na upanga na vita kutoka katika nchi, nami nitawafanya walale salama. Nami nitakuposa nawe milele; naam, nitakuposa nawe katika haki, na katika hukumu, na katika fadhili, na katika rehema. Nami nitakuposa nawe kwa uaminifu; nawe utamjua Bwana.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> Na itakuwa katika siku hiyo, nitaitikia, asema Bwana; nitazitikia mbingu, na mbingu zitaitikia nchi; nayo nchi itaitikia nafaka, na divai, na mafuta; navyo vitamwitikia Yezreeli. Nami nitampanda yeye kwa ajili yangu katika nchi; nami nitamhurumia yeye asiyehurumiwa; nami nitawaambia wale wasio watu wangu, Ninyi ni watu wangu; nao watasema, Wewe ndiwe Mungu wangu. Hosea 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> "'Siku ile, . . . salio la Israeli, na wale walionusurika wa nyumba ya Yakobo, . . . watamtegemea Bwana, Mtakatifu wa Israeli, katika kweli.' Isaya 10:20. Kutoka kwa 'kila taifa, na kabila, na lugha, na watu' kutakuwa na watakaoitikia kwa furaha ujumbe: 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imefika.' Wataacha kila sanamu inayowafunga na dunia hii, na 'watamwabudu yeye aliyefanya mbingu, na nchi, na bahari, na chemchemi za maji.' Watajinasua kutoka kwa kila mtego, nao watasimama mbele ya ulimwengu kama vielelezo vya rehema ya Mungu. Wakiwa watiifu kwa kila sharti la Mungu, watatambuliwa na malaika na wanadamu kuwa ni wale 'wanaoshika amri za Mungu, na imani ya Yesu.' Ufunuo 14:6-7, 12."

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> 'Tazama, siku zinakuja, asema Bwana, ambazo mwenye kulima atamkuta mvunaji, na mwenye kukanyaga zabibu atamkuta apandaye mbegu; na milima itatoa divai tamu, na vilima vyote vitayeyuka. Nami nitawarudisha watu wangu wa Israeli waliotekwa, nao watajenga miji iliyoharibika, na kuikalia; nao watapanda mashamba ya mizabibu, na kunywa divai yake; pia watafanya bustani, na kula matunda yake. Nami nitawapanda katika nchi yao, wala hawatang'olewa tena kutoka katika nchi yao niliyowapa, asema Bwana Mungu wako. Amosi 9:13-15.' Review and Herald, Februari 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Yeremia anaposema “baada ya siku hizo,” hizo “siku” zilizotangulia kazi iliyowakilishwa na tendo la Kristo la kuja ghafla hekaluni kwake kulisafisha, zilikuwa vipindi vya kinabii vilivyoishia mwaka 1798 na 1844. Mwisho wa hizo siku za kinabii (vipindi) uliashiria kipindi cha miaka arobaini na sita ambacho ndani yake Kristo alilijenga hekalu la Wamileraiti, na alipokuja ghafla tarehe 22 Oktoba 1844 alikuwa akitimiza Malaki sura ya tatu, ambayo pia aliitimiza aliposafisha hekalu mwanzoni na mwishoni mwa huduma yake.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> "Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi, kutokana na tamaa za kidunia, matamanio ya ubinafsi, mazoea maovu, yanayochafua nafsi. Malaki 3:1-3 imenukuliwa." The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Na "baada ya siku zile," Kristo alikusudia kutakasa hekalu alilolijenga, ambalo liliwakilisha kazi yake ya kutakasa mioyo ya watu wake kutokana na uchafu wa dhambi, au kama asemavyo Yeremia, kuiandika sheria yake katika mioyo na sehemu za ndani.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Kwa maana akiwanenea lawama, asema, Tazama, siku zinakuja, asema Bwana, nitakapofanya agano jipya na nyumba ya Israeli na nyumba ya Yuda; si kama agano nililofanya na baba zao, siku ile nilipowashika mkono ili kuwaongoza kutoka katika nchi ya Misri; kwa sababu hawakudumu katika agano langu, nami sikuwajali, asema Bwana. Kwa maana hili ndilo agano nitakalofanya na nyumba ya Israeli baada ya siku zile, asema Bwana; nitatia sheria zangu katika nia zao, na nitaziandika mioyoni mwao; nami nitakuwa Mungu wao, nao watakuwa watu wangu. Waebrania 8:8-10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Maneno "siku zile" yalikuwa "mwisho wa siku" wa Danieli, uliomalizika mwaka 1798 na 1844. Mstari wa pembe ya Kiprotestanti unaoanza mwaka 1798, katika aya ya arobaini ya Danieli sura ya kumi na moja, unasisitiza uhusiano wa agano unaoanzishwa na wale 144,000. Neno la Kiebrania "kura" ni jiwe dogo lililotumiwa kuamua hatima ya mtu. Danieli aliambiwa aende apumzike (katika mauti), hadi "mwisho wa siku," ambapo, mwaka 1844, hukumu ingeanza na hatima yake ingeamuliwa.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Lakini wewe, enenda zako hata wakati wa mwisho; kwa maana utapumzika, nawe utasimama katika kura yako, mwisho wa siku. Danieli 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Siku” za “mwisho wa siku” zinawakilisha unabii wa wakati uliokoma mwaka 1844, kwa maana baada ya hapo muda wa kinabii usingekuwapo tena. Miaka elfu mbili mia tatu, iliyokuwa maono ya marah, yakimaanisha kuonekana kwa ghafla kwa Kristo katika patakatifu pake, ilikwisha wakati huo, na miaka elfu mbili mia tano na ishirini ya ghadhabu ya mwisho pia ilikwisha, kama vile siku za ghadhabu ya kwanza ziliisha wakati wa mwisho mnamo 1798. “Baada ya siku zile,” kama alivyotaja Yeremia, baadaye Paulo aliizungumzia. Paulo anarejelea “baada ya siku zile” ya Yeremia mara mbili, maana Paulo hazungumzi tu kuhusu agano ambalo lilipaswa kuanzishwa “baada ya siku zile,” bali muhimu zaidi anabainisha kazi ya Kristo kama Kuhani Mkuu.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Kwa maana kwa sadaka moja amewafanya wakamilifu milele wale wanaotakaswa. Na Roho Mtakatifu pia hutushuhudia; kwa maana baada ya kusema awali, Hili ndilo agano nitakalofanya nao baada ya siku zile, asema Bwana, Nitatia sheria zangu mioyoni mwao, na katika nia zao nitaziandika; Na dhambi zao na maovu yao sitayakumbuka tena. Basi, penye msamaha wa hayo, hapana tena sadaka kwa ajili ya dhambi. Basi, ndugu, kwa kuwa tuna ujasiri wa kuingia Patakatifu pa Patakatifu kwa damu ya Yesu, kwa njia mpya na iliyo hai, aliyoifungua kwa ajili yetu, kupitia pazia, yaani mwili wake; na kwa kuwa tuna Kuhani Mkuu juu ya nyumba ya Mungu. Waebrania 10:14-21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Miaka mia mbili na ishirini inayounganisha unabii wa njozi ya marah ya kuonekana kwa Kristo na unabii wa miaka elfu mbili mia tano na ishirini wa njozi ya chazon ya historia ya kinabii, inaunganisha, au inafunga pamoja, mwanzo wa vipindi hivyo viwili vya kinabii kwa kiungo cha kifumbo kinachowakilisha muungano wa ubinadamu na uungu; huu ndio kazi Kristo anayoitimiza katika utakaso unaotokea wakati wa harakati ya malaika wa tatu, na huishia katika agano analofanya na mia moja arobaini na nne elfu.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Maono ya chazon, yanayoonyesha kukanyagwa kwa hekalu, ni maono ya ubinadamu uliokanyagwa na dhambi tangu uasi wa Adamu katika Bustani ya Edeni; na maono ya marah, yanayoonyesha kazi ya Kristo ya kurejesha na kutakasa hekalu, yote yalitimia tarehe 22 Oktoba 1844. Kuna vipindi viwili vya unabii vya miaka elfu mbili mia tano na ishirini vya ghadhabu ya Mungu, vinavyowakilisha kukanyagwa kwa jeshi na mahali patakatifu.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Maneno yale mawili ya unabii yanawakilisha kukanyagwa chini kwa wanadamu, na urejesho wake utafanyika kupitia maono ya marah. Ghadhabu zile mbili za Mungu dhidi ya Watu Wake zinawakilisha ghadhabu juu ya wanadamu walioanguka; wanadamu hao wangeokolewa na kurejeshwa tu kwa kazi ya Kristo ya kujenga upya na kutakasa hekalu lililoanguka.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Ghadhabu mbili zinawakilisha asili ya juu na asili ya chini ya wanadamu. Katika anguko la Adamu, asili ya chini ilichukua utawala juu ya asili ya juu, na mpango wa Kristo kwa wanadamu ulikuwa kwamba asili ya juu itawale juu ya asili ya chini. Katika anguko la Adamu, asili ya juu iliangukia tamaa za asili ya chini, na mpango wa Mungu uligeuzwa. Hii ndiyo inayomaanishwa na “kuongoka” kwa kibiblia. Kuongoka kunamaanisha kuwa asili ya juu imerejeshwa katika nafasi yake ya kutawala juu ya asili ya chini. Kuongoka ni kugeuza, au kupindua.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Ghadhabu ya kwanza dhidi ya ufalme wa kaskazini ilikuwa ghadhabu dhidi ya asili ya chini iliyoiweka asili ya juu chini ya utawala wakati wa anguko. Ghadhabu hiyo ilikuja kwanza, kwa maana Kristo alichukua kazi ya ukombozi pale pale ilipoanzia kwanza, na ilianza na tamaa ya asili ya chini, ambayo ilikuwa tamaa ya tumbo. Kristo alianza kazi yake kwa kufunga siku arobaini.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> Kristo alijua kwamba ili kuendeleza kwa mafanikio mpango wa wokovu ilimbidi aanze kazi ya kumkomboa mwanadamu pale pale ambapo uharibifu ulianza. Adamu alianguka kwa kujiendekeza katika tamaa ya tumbo. Ili kumtia mwanadamu moyoni wajibu wake wa kuitii sheria ya Mungu, Kristo alianza kazi yake ya ukombozi kwa kurekebisha mazoea ya kimwili ya mwanadamu. Kuporomoka kwa maadili na upotovu wa jamii ya wanadamu kunatokana hasa na kujiendekeza katika tamaa iliyopotoka. Shuhuda, juzuu ya 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Ghadhabu ya pili ilikuwa dhidi ya asili ya juu, iliyowakilishwa na ufalme wa kusini, ambako Yerusalemu ipo, ambao ni mji ambao Mungu alichagua kuweka Jina lake. Tarehe 22 Oktoba 1844, kazi ambayo Kristo alikusudia kufanya, na kazi anayotekeleza sasa, zinawakilishwa na fimbo mbili za Ezekieli.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Wakati fimbo mbili za Ezekieli zinapounganishwa pamoja kuwa fimbo moja milele, hilo linatambulisha agano ambamo Kristo anaondoa dhambi kutoka kwa watu Wake milele, na asili ya juu na ya chini zinarudishwa kwenye mpangilio sahihi wa ngazi, na wanadamu wanakuwa tena kamili. Katika hali ya kutoongoka, asili ya chini ya mwanadamu, inayowakilishwa na ghadhabu ya kwanza, ilitawala juu ya asili ya juu ya mwanadamu inayowakilishwa na ghadhabu ya mwisho. Hivyo, ghadhabu ya kwanza ilikuwa dhidi ya ufalme wa kaskazini, ambao kijiografia ulikuwa "juu" ya ufalme wa kusini.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Miaka mia mbili na ishirini inayounganisha maono mawili ya marah na chazon pamoja na uungu na ubinadamu, katika mwanzo wao wa pamoja, yote huungana kuwa fimbo moja wakati Kristo anapokamilisha kazi ya malaika wa tatu pamoja na wale laki moja na arobaini na nne elfu. Huu ni unabii wa ghadhabu ya mwisho dhidi ya ufalme wa kusini, ambao umeunganishwa na unabii wa kuonekana mwaka 1844, kwa maana agano hutoa akili mpya wakati wa kuongoka, lakini mwili mpya (ufalme wa kaskazini) unarejeshwa tu katika ujio wa pili kwa kufumba na kufumbua jicho.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Aya ya arobaini ya Danieli sura ya kumi na moja inatambua nyakati mbili za mwisho, na kwa kufanya hivyo inasisitiza mistari ya ndani na ya nje ya historia ya kinabii katika kipindi cha historia ya mnyama atokaye katika nchi wa Ufunuo sura ya kumi na tatu. Kweli zinazofunguliwa katika aya hiyo zinawakilisha mistari ya ndani na ya nje ya ukweli ambayo Kristo alikuja kuitambulisha na kuitimiza ndani ya watu Wake. Ukweli kwamba ubinadamu unapoungana na uungu hautendi dhambi, unaonyeshwa katika nuru inayohusishwa na athari ya kufunguliwa kwa maarifa, na unawakilisha ukweli wa ndani wa watu wa Mungu katika siku za mwisho. Nuru inayowakilishwa na vita kati ya nguvu zinazoongoza ulimwengu kwenda Amagedoni ndiyo ukweli wa nje wa watu wa Mungu katika siku za mwisho.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Neno la Bwana likanijia tena, likisema, Tena, wewe mwana wa mtu, chukua fimbo moja, uiandike juu yake, Kwa Yuda, na kwa wana wa Israeli wenzake; kisha chukua fimbo nyingine, uiandike juu yake, Kwa Yusufu, ile fimbo ya Efraimu, na kwa nyumba yote ya Israeli wenzake; na uziunganishe pamoja, moja na nyingine, ziwe fimbo moja; nazo zitakuwa moja mkononi mwako. Na wana wa watu wako watakaposema nawe, wakisema, Je, hutatuonyesha unamaanisha nini kwa hivi? Waambie, Hivi ndivyo asemavyo Bwana MUNGU; Tazama, nitaitwaa fimbo ya Yusufu, iliyoko mkononi mwa Efraimu, na makabila ya Israeli wenzake, nami nitaziweka pamoja naye, yaani pamoja na fimbo ya Yuda, na kuzifanya kuwa fimbo moja, nazo zitakuwa moja mkononi mwangu. Na hizo fimbo ulizoziandikia zitakuwa mkononi mwako mbele ya macho yao. Na uwaambie, Hivi ndivyo asemavyo Bwana MUNGU; Tazama, nitawatoa wana wa Israeli miongoni mwa mataifa walikokwenda, nami nitawakusanya kutoka pande zote, na kuwaleta katika nchi yao wenyewe; nami nitawafanya kuwa taifa moja katika nchi juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme wao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kuwa falme mbili kamwe; wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa maasi yao yote; bali nitawaokoa katika maskani zao zote walimokosa, nami nitawatakasa; nao watakuwa watu wangu, nami nitakuwa Mungu wao. Na Daudi mtumishi wangu atakuwa mfalme juu yao; na wote watakuwa na mchungaji mmoja; nao watatembea katika hukumu zangu, na kuyashika maagizo yangu, na kuyatenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao, milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Tena nitafanya nao agano la amani; litakuwa agano la milele pamoja nao; nami nitawakalisha, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Maskani yangu nayo itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Na mataifa watajua ya kuwa mimi Bwana nawafanya Israeli kuwa watakatifu, patakatifu pangu litakapokuwa katikati yao milele. Ezekieli 37:15-28.

Back to Articles