Article

# Panium - Number Ten

Panium - Nambari Kumi

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Kuinuka na Kuanguka kwa Mataifa: Kutiwa muhuri kwa wale 144,000 na historia ya kinabii iliyofichika ya Danieli 11:10-16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Mada katika mistari ya kumi na moja na ya kumi na mbili ni kuinuka na kuanguka kwa mfalme wa kusini, kama ilivyo kwa kuinuka na kuanguka kwa mwisho kwa Marekani, kunakowakilishwa na rais wa mwisho katika mstari wa pili, na kama ilivyo kwa mwakilishi wa mwisho wa kidunia wa nguvu ya joka; kuinuka na kuanguka kwa mwisho kwa Umoja wa Mataifa kunakowakilishwa katika mistari ya tatu na ya nne. Mistari ya tano hadi ya tisa inawakilisha historia ya nguvu ya kipapa kuanzia 538 hadi 1798. Mwaka 538 unaashiria kutiwa nguvu kwa mamlaka ya kipapa, 1798 unaashiria jeraha la mauti la upapa, na kwa hiyo mistari ya tano hadi ya tisa inawakilisha kuinuka na kuanguka kwa mwisho kwa yule mnyama. Mstari wa kumi unaashiria 1989 kuwa anguko la mfalme wa kusini kama linavyowakilishwa katika Umoja wa Kisovieti wa zamani.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> Kila taifa lililojitokeza katika uwanja wa historia limeruhusiwa kuchukua nafasi yake duniani, ili kubainika iwapo lingetimiza kusudi la ‘Mwangalizi na Mtakatifu.’ Unabii umefuatilia kuinuka na kuanguka kwa falme kuu za dunia—Babeli, Umedi na Uajemi, Ugiriki, na Roma. Katika kila mojawapo ya hizi, kama ilivyo kwa mataifa yenye nguvu ndogo, historia ilijirudia. Kila moja ilikuwa na kipindi chake cha majaribu, kila moja ilishindwa, utukufu wake ukafifia, nguvu yake ikaondoka, na nafasi yake ikachukuliwa na nyingine. . . .

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> Kutokana na kuibuka na kuanguka kwa mataifa kama kunavyoonyeshwa wazi katika kurasa za Maandiko Matakatifu, wanahitaji kujifunza jinsi utukufu wa nje tu wa kidunia ulivyo hauna thamani. Babeli, pamoja na nguvu zake zote na fahari yake, ambayo dunia yetu haijapata kuuona tena mfano wake,—nguvu na fahari ambazo kwa watu wa siku zile zilionekana imara na za kudumu,—imetoweka kabisa! Kama 'ua la majani,' imeangamia. Ndivyo huangamia vyote visivyomfanya Mungu kuwa msingi wake. Ni kile tu kilichoambatanishwa na kusudi Lake na kinachoonyesha tabia Yake ndicho kinaweza kudumu. Kanuni Zake ndizo vitu pekee thabiti ambavyo dunia yetu inayajua. Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Aya ya kumi na moja na ya kumi na mbili hutambua kuinuka kwa mwisho na kuanguka kwa mfalme wa kusini, kama anavyowakilishwa na Urusi. Aya ya kumi na tatu hadi ya kumi na tano hutambua kuinuka kwa mwisho na kuanguka kwa Marekani. Simulizi lote la kinabii la sura ya kumi na moja limejengwa juu ya muundo wa kuinuka na kuanguka kwa falme. Mwanafunzi wa unabii lazima azingatie jambo hili ili awe na uwezekano wowote wa kugawa kwa usahihi ujumbe wa kinabii wa sura ya kumi na moja.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Mtazamo wa msingi wa sura ya kumi na moja ya Danieli ni kwamba inajumuisha mifano inayojirudia ya kuinuka na kuanguka kwa falme. Wakati Dada White aliposema, "Hivyo ndivyo ulivyoangamia ufalme wa Umedi na Uajemi, na falme za Ugiriki na Roma," alikuwa akitambua "Ugiriki" kama joka, "Roma" kama mnyama na "Umedi na Uajemi" kama nabii wa uongo. Anabainisha kuinuka na kuanguka kwa mwisho kwa ufalme wa mwisho wa kidunia unaoundwa na joka, mnyama na nabii wa uongo, ambao wanaanza kuinuka wakati wa sheria ya Jumapili na kuipeleka dunia hadi Armagedoni, kwa utimilifu wa Ufunuo 16:12–21. Anawaelekeza watu wa Mungu kwenye "kuinuka na kuanguka kwa mataifa kama kunavyoonyeshwa wazi katika kurasa za Maandiko Matakatifu" kama mtazamo wa kutumia ili "kujifunza jinsi ambavyo utukufu wa juu juu wa kidunia hauna thamani."

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Sababu tunahitaji "kujifunza jinsi utukufu wa nje na wa kidunia peke yake usivyo na thamani," ni ili tuelewe zaidi kwamba kila kitu "kisichokuwa na Mungu kama msingi wake" huangamia. Kwa hiyo, kuwa na Mungu au kutokuwa na Mungu kama msingi wako ni suala la uhai au mauti. Kuanzia hapo katika uendelezaji wa wazo hilo, Dada White anaeleza maana ya kuwa na Mungu kama msingi wako anaposema, "Ni kile tu kilichofungamana na kusudi Lake na kinachoonyesha tabia Yake ndicho kinachoweza kudumu." Ameeleza tu kwamba chochote kisicho kwenye msingi wa Mungu huangamia, na kwamba vigezo viwili vya kile kinachojengwa juu ya msingi huo ni iwapo kitu "kimefungamana na makusudi Yake" na iwapo "kinaonyesha tabia Yake." Tabia Yake ndiyo msingi Wake.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Kisha katika sentensi ya mwisho ya aya hiyo anasema kwamba "Kanuni Zake ndizo mambo pekee thabiti ambayo dunia yetu inayajua." Tabia ya Mungu ni kanuni Zake, na kanuni Zake zinaonyesha tabia Yake. Ni suala la uhai au mauti kuhusu jinsi wanadamu wanavyohusiana na Mungu kama msingi wa mambo yote. Nad ai kwamba muundo wa msingi wa Danieli sura ya kumi na moja umejengwa juu ya simulizi la kuinuka na kuanguka kwa falme. Kuna kifungu ambacho uvuvio unatufahamisha kuhusu aina sahihi ya kujifunza.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> Kuna aina ya masomo ya historia ambayo hayapaswi kulaaniwa. Historia takatifu ilikuwa moja ya masomo katika shule za manabii. Katika kumbukumbu za jinsi Alivyoshughulika na mataifa, nyayo za Yehova ziliweza kufuatiliwa. Hivyo leo tunapaswa kuzingatia namna Mungu anavyoshughulika na mataifa ya ulimwengu. Tunapaswa kuona katika historia utimizaji wa unabii, kuchunguza utendaji wa uangalizi wa Mungu katika harakati kubwa za matengenezo, na kuelewa mwendo wa matukio katika kuwapanga mataifa kwa ajili ya pambano la mwisho la mzozo mkuu. Huduma ya Uponyaji, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Uchunguzi uliotakaswa wa historia hutambulika kama kusoma jinsi Mungu anavyoshughulika na mataifa ya dunia, na pia kusoma uongozi wa kimajaliwa wa Mungu katika harakati zake za urekebishaji; hivyo historia iliyotakaswa inajumuisha mkondo wa utafiti wa nje na wa ndani. Madhumuni ya kutumia historia katika kuthibitisha Neno la kinabii la Mungu ni kutumia historia hiyo ya kinabii ili “kuelewa maendeleo ya matukio katika kupangwa kwa mataifa kwa ajili ya pambano la mwisho katika Pambano Kuu.” Aya iliyotangulia kutoka kwa Dada White ilichukuliwa kutoka katika ufafanuzi uliotiwa nuru sana wa ulazima wa kujenga kielelezo cha kinabii cha historia takatifu ambacho kimejengwa juu ya muundo wa msingi unaowakilishwa katika “kuinuka na kuanguka” kwa falme.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> Kama maandalizi ya kazi ya Kikristo, wengi hudhani kuwa ni muhimu kupata maarifa mapana ya maandishi ya kihistoria na ya kitheolojia. Hudhani kwamba maarifa haya yatakuwa msaada kwao katika kufundisha injili. Lakini kusoma kwao kwa taabu kuhusu maoni ya wanadamu kunapelekea kudhoofika kwa huduma yao, badala ya kuimarika. Ninapoona maktaba zikiwa zimejaa juzuu nzito za maarifa ya kihistoria na ya kitheolojia, najiuliza, kwa nini kutumia fedha kwa kile kisicho mkate? Sura ya sita ya Yohana hutufundisha zaidi kuliko kinachoweza kupatikana katika kazi kama hizo. Kristo asema: 'Mimi ndimi mkate wa uzima; yeye ajaye kwangu hataona njaa kamwe; na yeye aniaminiye hataona kiu kamwe.' 'Mimi ndimi mkate ulio hai ulioshuka kutoka mbinguni; mtu yeyote akila mkate huu, ataishi milele.' 'Yeye aniaminiye ana uzima wa milele.' 'Maneno ninayowaambia ni roho, tena ni uzima.' Yohana 6:35, 51, 47, 63.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> Kuna somo la historia ambalo halipaswi kulaaniwa. Historia takatifu ilikuwa miongoni mwa masomo katika shule za manabii. Katika kumbukumbu za jinsi Alivyoshughulika na mataifa, nyayo za Yehova zilifuatiliwa. Hivyo leo tunapaswa kutafakari jinsi Mungu anavyoshughulika na mataifa ya dunia. Tuone katika historia utimilifu wa unabii, tujifunze kazi za uongozi wa Mungu katika harakati kuu za urekebishaji, na tuelewe mwendo wa matukio katika kuandaliwa kwa mataifa kwa ajili ya pambano la mwisho katika pambano kuu.

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> Masomo ya aina hiyo yatatoa mitazamo mipana na ya kina kuhusu maisha. Yatatusaidia kuelewa baadhi ya mahusiano na mategemeano yake, jinsi kwa njia ya ajabu tunavyofungamanishwa pamoja katika udugu mkubwa wa jamii na mataifa, na jinsi kwa kiwango kikubwa ukandamizaji na udhalilishaji wa mwanajamii mmoja unavyomaanisha hasara kwa wote.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> Lakini historia, kama inavyosomwa kwa kawaida, inahusu mafanikio ya mwanadamu, ushindi wake vitani, mafanikio yake katika kufikia mamlaka na ukuu. Ushiriki wa Mungu katika mambo ya wanadamu hauzingatiwi. Ni wachache wanaochunguza utekelezaji wa kusudi lake katika kuinuka na kuanguka kwa mataifa.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> Na, kwa kiwango kikubwa, teolojia, kama inavyosomwa na kufundishwa, si chochote ila kumbukumbu ya dhana na mawazo ya kubahatisha ya kibinadamu, ikiishia tu ‘kuutia giza shauri kwa maneno yasiyo na maarifa.’ Mara nyingi sana, nia ya kukusanya vitabu hivi vingi si hasa shauku ya kupata lishe ya akili na roho, bali ni tamaa ya kuwafahamu wanafalsafa na wateolojia, hamu ya kuwasilisha Ukristo kwa watu kwa istilahi na hoja za kitaaluma.

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> Si vitabu vyote vilivyoandikwa vinaweza kutimiza kusudi la maisha ya utakatifu. 'Jifundeni kutoka Kwangu,' akasema Mwalimu Mkuu, 'chukueni nira Yangu juu yenu,' 'jifundeni upole Wangu na unyenyekevu Wangu.' Kiburi chako cha kiakili hakitakusaidia kuwasiliana na roho zinazoangamia kwa kukosa mkate wa uzima. Katika kusoma kwako vitabu hivi unaviruhusu kuchukua nafasi ya masomo ya vitendo unayopaswa kujifunza kutoka kwa Kristo. Kwa matokeo ya usomaji huu watu hawalishwi. Ni sehemu ndogo sana ya utafiti huu unaochosha akili inayotoa kile kitakachomsaidia mtu kuwa mfanyakazi mwenye mafanikio kwa ajili ya roho.

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> Mwokozi alikuja ‘kuwahubiria maskini habari njema.’ Luka 4:18. Katika mafundisho Yake alitumia maneno yaliyo rahisi kabisa na mifano iliyo wazi kabisa. Na imesemwa kwamba ‘watu wa kawaida walimsikiliza kwa furaha.’ Marko 12:37. Wale wanaotafuta kufanya kazi Yake kwa wakati huu wanahitaji uelewa wa kina zaidi wa mafunzo aliyoyatoa.

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> Maneno ya Mungu aliye hai ndiyo elimu ya juu kuliko yote. Wale wanaohudumia watu wanahitaji kula mkate wa uzima. Hii itawapa nguvu za kiroho; ndipo watakuwa tayari kuhudumia watu wa kila tabaka. Huduma ya Uponyaji, 441-443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Dada White anafafanua zaidi kwamba kutambua utendaji wa nguvu za Mungu katika kuwaweka wafalme na kuwaondoa, kulingana na maamuzi ya mfalme, ndiyo falsafa ya kweli ya masomo ya historia.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> Katika historia ya mataifa, mwanafunzi wa neno la Mungu anaweza kuona utimizaji halisi wa unabii wa kimungu. Babeli, iliyovunjika na kusambaratika hatimaye, ikatoweka kwa sababu katika ustawi wake watawala wake walijiona kuwa wasiomtegemea Mungu, na walihusisha utukufu wa ufalme wao na mafanikio ya kibinadamu. Ufalme wa Umedi na Uajemi ulitembelewa na ghadhabu ya Mbinguni kwa sababu ndani yake sheria ya Mungu ilikuwa imekanyagwa chini ya miguu. Hofu ya Bwana haikuwa imepata nafasi katika mioyo ya wengi mno wa watu. Uovu, kufuru, na ufisadi vilitawala. Falme zilizofuatia zilikuwa duni na zenye ufisadi zaidi; na hizi ziliendelea kuzama chini na chini zaidi katika kiwango cha thamani ya maadili.

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> Mamlaka inayotumiwa na kila mtawala duniani imetolewa na Mbingu; na mafanikio yake hutegemea jinsi anavyotumia mamlaka hayo aliyopewa. Kwa kila mmoja neno la Mwangalizi wa Kimungu ni, ‘Nilikufunga viuno, ijapokuwa hukumjua Mimi.’ Isaya 45:5. Nao kwa kila mmoja, maneno yaliyosemwa kwa Nebukadneza zamani ni somo la maisha: ‘Vunja dhambi zako kwa kufanya haki, na maovu yako kwa kuwaonyesha maskini rehema; huenda amani yako ikaongezwa.’ Danieli 4:27.

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> Kuelewa mambo haya—kuelewa kwamba ‘haki huinua taifa;’ kwamba ‘kiti cha enzi kimesimikwa kwa haki,’ na ‘kinaungwa mkono kwa rehema;’ kutambua jinsi kanuni hizi zinavyojitokeza katika dhihirisho la nguvu zake, Yeye ambaye ‘huondoa wafalme, na kuweka wafalme,’—huko ndiko kuelewa falsafa ya historia. Mithali 14:34; 16:12; 20:28; Danieli 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> "Katika neno la Mungu tu jambo hili limewekwa wazi. Hapa inaonyeshwa kwamba nguvu ya mataifa, kama ilivyo kwa watu binafsi, haipatikani katika fursa au nyenzo zinazoonekana kuwafanya wasishindike; haipatikani katika ukuu wanaojivunia. Inapimwa kwa uaminifu wanaotekeleza kusudi la Mungu." Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Mada katika mistari ya kumi na moja na kumi na mbili ni kuinuka na kuanguka kwa mfalme wa kusini, lakini muhimu zaidi, mistari hiyo inaashiria kutiwa muhuri kwa wale elfu mia arobaini na nne, na jaribio la pili kati ya matatu yaliyoanza wakati wa mwisho mwaka 1989, kama inavyoonyeshwa katika mstari wa kumi.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Kutiwa muhuri huko kunawakilishwa na Danieli katika tundu la simba, wale watatu wenye heshima katika tanuru ya moto, Danieli na wale watatu wenye heshima wakiomba ili kuelewa ndoto ya Nebukadneza ya picha ya wanyama katika sura ya pili, Danieli akiomba sala ya Walawi ishirini na sita katika sura ya tisa, wenye hekima wanaofahamu ongezeko la maarifa, Yoshua akiondolewa dhambi yake katika Zekaria sura ya tatu, Zerubabel katika sura ya nne, Yusufu akiwa mtawala wa pili katika Misri, wanafunzi katika chumba cha juu kwa siku kumi kabla ya Pentekoste, Wamilleraiti katika mkutano wa kambi wa Exeter, Lazaro akiongoza maandamano wakati wa Kuingia kwa Ushindi, na wale elfu mia arobaini na nne katika Ufunuo sura ya saba.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Mstari wa kumi na moja uliwasili mwaka 2014 mwanzoni mwa vita vya Ukraina, na mwezi Julai 2023 jaribio la kuona, ambapo watu wa Mungu "wanafanywa weupe", lilianza. Mstari wa tano katika sura ya kumi na moja ni mistari ya kumi na tatu hadi kumi na tano.

## Fifth Line Overview

Muhtasari wa Mstari wa Tano

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Kwa maana mfalme wa kaskazini atarudi, na ataandaa jeshi kubwa kuliko lile la kwanza, na kwa hakika atakuja baada ya miaka kadhaa akiwa na jeshi kubwa na utajiri mwingi. Na katika nyakati hizo wengi watainuka dhidi ya mfalme wa kusini; tena waporaji wa watu wako watajiinua ili kuthibitisha maono; lakini wataanguka. Basi mfalme wa kaskazini atakuja, na atajenga boma la mzingiro, na atatwaa miji iliyo na ngome imara zaidi: na majeshi ya kusini hayataweza kusimama dhidi yake, wala watu wake wateule, wala hakutakuwa na nguvu zozote za kusimama. Danieli 11:13-15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Mistari hii ilitimia mwaka 200 KK na inabainisha Vita vya Panium, vinavyojumuisha wafalme wapinzani na miungano yao, na pia ndiyo sehemu ya historia ambapo Roma ya kipagani ilijidhihirisha kwa mara ya kwanza katika historia ya Danieli sura ya kumi na moja. Mistari hii inajumuisha kuinuka kwa mwisho na anguko la ufalme wa sita wa unabii wa Biblia, lakini pia historia ya kibiblia ya Kristo kutembelea Kaisarea Filipo, ambapo Petro anabainisha kutiwa muhuri kwa wale elfu mia arobaini na nne. Historia hii ni kielelezo cha kutiwa muhuri kwa wale elfu mia arobaini na nne kwa kuwasili kwa jaribio la tatu kati ya yale matatu ya sura ya kumi na mbili lenye kujumuisha "kutakaswa, kufanywa weupe na kujaribiwa."

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Mistari hii mitatu inaongoza hadi mstari wa kumi na sita ambako sheria ya Jumapili nchini Marekani inawakilishwa. Wakati mkutano wa kambi huko Exeter ulipomalizika tarehe 17 Agosti 1844, wanawali werevu walieneza ujumbe wa Mwito wa Usiku wa Manane kote katika mwambao wa mashariki wa Marekani ndani ya siku sitini na sita. Kuna kipindi ambapo wanawali wote wanaamka na kundi moja halina mafuta, na kila kitu ambacho hilo hutambulisha. Jina la Simoni Barjona lilipobadilishwa kuwa Petro, kutiwa muhuri kwa elfu mia moja arobaini na nne huwekwa alama. Kuanzia hapo na kuendelea, Yesu alianza kuwafundisha wanafunzi kuhusu matukio yanayohusiana na msalaba.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Msalaba ni ishara ya mwisho wa kipindi cha rehema, na William Miller, ambaye alikuwa amefananishwa na Yohana Mbatizaji, ambaye naye kwa upande wake alikuwa amefananishwa na Eliya, aliinuliwa ili kuwasilisha “matukio yanayohusiana na mwisho wa kipindi cha rehema” kama walivyofanya wote wawili, Yohana Mbatizaji na Eliya. Yohana alisema hivi.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Lakini alipoona Mafarisayo na Masadukayo wengi wakija kwenye ubatizo wake, akawaambia, Enyi kizazi cha nyoka, ni nani aliyewaonya kukimbia ghadhabu itakayokuja? Mathayo 3:7.

Elijah said it this way.

Elijah alisema hivi.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Naye Ahabu akaweka Ashera; na Ahabu akafanya zaidi ya kumghadhibisha Bwana, Mungu wa Israeli, kuliko wafalme wote wa Israeli waliomtangulia. Katika siku zake Hieli, Mbetheli, akaujenga Yeriko; akatia msingi wake kwa gharama ya Abiramu mzaliwa wake wa kwanza, na milango yake akaisimamisha kwa gharama ya Segubu mwanawe wa kitinda mimba, sawasawa na neno la Bwana alilolinena kwa kinywa cha Yoshua mwana wa Nuni. Ndipo Eliya Mtishbi, aliyekuwa miongoni mwa wakaaji wa Gileadi, akamwambia Ahabu, Aishivyo Bwana, Mungu wa Israeli, ambaye nimesimama mbele zake, hakutakuwa na umande wala mvua katika miaka hii, ila kwa neno langu. 1 Wafalme 16:33-17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Akizungumzia kazi ya William Miller kama mwanamageuzi wa kisasa, Dada White alisema:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> Ilipasa watu waamshwe kuhusu hatari yao; wachochewe kujiandaa kwa matukio ya adhimu yanayohusiana na mwisho wa wakati wa rehema. Pambano Kuu, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Mistari sita ya mwisho ya Danieli sura ya kumi na moja yanawakilisha “matukio yanayohusiana na kufungwa kwa mlango wa rehema.” Matukio hayo yalifunguliwa wakati wa mwisho mwaka 1989, na yalidhihirishwa waziwazi.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> Kabla ya kusulubiwa Kwake, Mwokozi aliwaeleza wanafunzi Wake kwamba angeuawa na kufufuka tena kutoka kaburini, na malaika walikuwepo ili kuyatia maneno Yake akilini na moyoni. Lakini wanafunzi walikuwa wakitarajia ukombozi wa muda kutoka nira ya Warumi, nao hawakuweza kuvumilia wazo kwamba Yeye ambaye matumaini yao yote yaliegemea Kwake apitie kifo cha aibu. Maneno waliyopaswa kuyakumbuka yakafutika akilini mwao; na wakati wa majaribu ulipokuja, uliwakuta hawajajiandaa. Kifo cha Yesu kiliharibu kikamilifu matumaini yao kana kwamba hakuwa amewatangulia kuwaonya. Vivyo hivyo, katika unabii, wakati ujao umefunguliwa mbele yetu kwa uwazi uleule kama ulivyofunuliwa kwa wanafunzi kwa maneno ya Kristo. Matukio yanayohusiana na mwisho wa muda wa rehema na kazi ya maandalizi kwa wakati wa taabu yamewasilishwa kwa uwazi. Lakini makutano wengi hawana uelewa wa kweli hizi muhimu zaidi ya kana kwamba hazijawahi kufunuliwa. Shetani anakesha ili kunyakua kila athari ambayo ingewafanya wawe na hekima ya wokovu, na wakati wa taabu utawakuta hawako tayari. Pambano Kuu, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Ilikuwa huko Caesarea Philippi, ambayo ni Panium, yaani mistari kumi na tatu hadi kumi na tano, ndipo Kristo alianza kuwafundisha wanafunzi Wake kuhusu msalaba, hivyo akiashiria historia ya mkutano wa kambi wa Exeter hadi tarehe 22 Oktoba 1844. Mwanzoni mwa harakati ya urekebisho ya laki moja na arobaini na nne elfu, "matukio yanayohusiana na kufungwa kwa wakati wa rehema" yalifunuliwa, na mwishoni mwa harakati ya laki moja na arobaini na nne elfu, "matukio yanayohusiana na kufungwa kwa wakati wa rehema" yanafunuliwa ndani ya historia iliyofichika ya mstari wa arobaini.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> "Leo, katika roho na nguvu za Eliya na Yohana Mbatizaji, wajumbe walioteuliwa na Mungu wanauelekeza umakini wa ulimwengu unaokabiliwa na hukumu kwenye matukio mazito yanayokaribia kutokea yanayohusiana na saa za mwisho za muda wa rehema na kuonekana kwa Kristo Yesu kama Mfalme wa wafalme na Bwana wa mabwana." Manabii na Wafalme, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

Matukio “yanayohusiana na kufungwa kwa mlango wa rehema” ndiyo matukio yanayofunuliwa katika historia iliyofichika ya aya ya arobaini. Katika Zakaria sura ya tatu, taswira za mwisho za hukumu ya uchunguzi zinaonyeshwa. Uvuvio unaunganisha ushuhuda wa Zakaria na wale waliotiwa muhuri katika Ezekieli sura ya tisa.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> Watu wa Mungu wanaugua na kulia kwa ajili ya machukizo yanayotendeka nchini. Kwa machozi, wanawaonya waovu juu ya hatari ya kukanyaga sheria ya Mungu, na kwa huzuni isiyoweza kuelezeka wanajinyenyekeza mbele za Bwana kwa sababu ya maasi yao wenyewe. Waovu wanadhihaki huzuni yao, wanabeza maonyo yao ya dhati, na wanakejeli kile wanachokiita udhaifu wao. Lakini maumivu na unyenyekevu wa watu wa Mungu ni ushahidi usiokosea kwamba wanarejeshewa nguvu na ukuu wa tabia uliopotea kutokana na dhambi. Ni kwa sababu wanamkaribia Kristo, na macho yao yameelekezwa juu ya usafi wake mkamilifu, ndipo wanaona kwa uwazi uovu uliokithiri wa dhambi. Toba yao na kujishusha kwao kunakubalika kwa kiasi kisicho na kifani machoni pa Mungu kuliko roho ya kujitosheleza na kiburi ya wale wasioona sababu ya kuomboleza, wanaodharau unyenyekevu wa Kristo, na wanaodai ukamilifu ilhali wanavunja sheria takatifu ya Mungu. Upole na unyenyekevu wa moyo ni masharti ya nguvu na ushindi. Taji la utukufu linawasubiri wale wanaoinama chini ya msalaba. Heri waombolezao hawa, kwa maana watafarijiwa.

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> Waaminifu, wanaoomba, ni kana kwamba wamefungiwa ndani pamoja na Mungu. Wenyewe hawajui jinsi walivyolindwa kwa usalama mkubwa. Wakisukumwa na Shetani, watawala wa dunia hii wanatafuta kuwaangamiza; lakini lau macho yao yangefunguliwa, kama yalivyofunguliwa macho ya mtumishi wa Elisha huko Dothani, wangeona malaika wa Mungu wamepiga kambi kuwazunguka, kwa uangavu na utukufu wao wakidhibiti majeshi ya giza.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> Watu wa Mungu wanapozitesa nafsi zao mbele zake, wakiomba usafi wa moyo, hutolewa amri, ‘Ondoeni mavazi machafu kutoka kwao,’ na maneno ya kutia moyo hunenwa, ‘Tazama, nimekuondolea uovu wako, nami nitakuvika mavazi mazuri.’ Vazi lisilo na doa la haki ya Kristo huvalishwa juu ya watoto wa Mungu waliopimwa na kujaribiwa, ilhali waaminifu. Mabaki waliodharauliwa huvikwa mavazi ya utukufu, yasiyotiwa tena unajisi na ufisadi wa dunia. Majina yao yanahifadhiwa katika kitabu cha uzima cha Mwana-Kondoo, yameandikwa miongoni mwa waaminifu wa nyakati zote. Wamezishinda hila za mdanganyifu; hawakugeuzwa kutoka kwa uaminifu wao na ngurumo ya joka. Sasa wako salama milele dhidi ya hila za mwajaribu. Dhambi zao zinahamishiwa kwa mwanzilishi wa dhambi. Nao mabaki hawajasamehewa na kukubaliwa tu, bali pia wameheshimiwa. ‘Kilemba safi’ kinawekwa juu ya vichwa vyao. Watakuwa kama wafalme na makuhani kwa Mungu. Wakati Shetani alipokuwa akisisitiza mashtaka yake na kutaka kuangamiza kundi hili, malaika watakatifu, wasioonekana, walikuwa wakipita huku na huko, wakiweka juu yao muhuri wa Mungu aliye hai. Hawa ndio wasimamao juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa na Jina la Baba limeandikwa katika vipaji vya nyuso zao. Wanaimba wimbo mpya mbele ya kile kiti cha enzi, ule wimbo ambao hakuna mtu awezaye kuujifunza isipokuwa wale mia moja arobaini na nne elfu, waliokombolewa kutoka duniani. ‘Hawa ndio wamfuatao Mwana-Kondoo po pote aendako. Hawa wamenunuliwa kutoka kwa wanadamu, wawe malimbuko kwa Mungu na kwa Mwana-Kondoo. Wala katika vinywa vyao haikuonekana hila; kwa maana hawana hatia mbele ya kiti cha enzi cha Mungu.’

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> Sasa umefikiwa utimilifu kamili wa maneno yale ya Malaika: ‘Sikieni sasa, Ee Yoshua, kuhani mkuu, wewe pamoja na wenzako mnaokaa mbele yako; kwa maana hao ni watu wa kushangaza; kwa kuwa, tazama, nitaleta mtumishi wangu, Chipukizi.’ Kristo amefunuliwa kama Mkombozi na Mkomboaji wa watu wake. Sasa kweli waliosalia ni ‘watu wa kushangaza,’ kwa kuwa machozi na udhalili wa hija yao vinapisha furaha na heshima mbele za Mungu na Mwanakondoo. ‘Siku ile chipukizi la Bwana litakuwa zuri na tukufu, na tunda la nchi litakuwa bora na lapendeza kwa walionusurika wa Israeli. Na itakuwa kwamba yeye aliyesalia Sayuni, na yeye anayebaki Yerusalemu, ataitwa mtakatifu, naam, kila mmoja aliyeandikwa miongoni mwa walio hai katika Yerusalemu.’ Testimonies, juzuu ya 5, 474-476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Elfu mia moja na arobaini na nne katika kitabu cha Ufunuo ni lile kundi la Ezekieli la “wanaotiwa muhuri” wanapokuwa “wakiugua na kulia” kwa ajili ya machukizo yaliyoko katika nchi. Wanatiwa muhuri wanapopewa vazi la haki ya Kristo na kilemba safi kinachowakilisha “wafalme na makuhani” wa Petro, ambao hapo mwanzo hawakuwa watu wa Mungu, bali sasa wamekuwa watu wa Mungu.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Lakini ninyi ni kizazi kilichochaguliwa, ukuhani wa kifalme, taifa takatifu, watu wa pekee; ili mtangaze sifa zake yeye aliyewaita kutoka gizani kuingia katika nuru yake ya ajabu. Ninyi ambao zamani mlikuwa si watu, bali sasa ni watu wa Mungu; hamkuwahi kupata rehema, bali sasa mmeipata. Wapenzi, nawasihi kama wageni na wasafiri, jiepusheni na tamaa za mwili, ambazo hupigana na nafsi; mwenendo wenu uwe mwema miongoni mwa Mataifa, ili, wanapowasemea kama watenda maovu, kwa kuyaona matendo yenu mema, wamtukuze Mungu siku ya kutembelewa. 1 Petro 2:9-12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Basi sasa, mkitii sauti yangu kwa kweli, na kulishika agano langu, ndipo mtakuwa mali ya thamani kwangu kuliko mataifa yote; kwa maana dunia yote pia ni mali yangu; nanyi mtakuwa kwangu ufalme wa makuhani, na taifa takatifu. Haya ndiyo maneno utakayowaambia wana wa Israeli. Kutoka 19:5, 6.

> “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 at 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.

> 'Katika siku ile, . . . salio la Israeli, na hao walionusurika wa nyumba ya Yakobo, . . . watamtegemea Bwana, Mtakatifu wa Israeli, katika kweli.' Isaya 10:20. Kutoka 'kila taifa, na kabila, na lugha, na watu' watakuwepo watakaoitikia kwa furaha ujumbe, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Wataacha kila sanamu inayowafunga na dunia hii, nao 'watamwabudu yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.' Watajitoa huru kutoka kwa kila pingu, na watasimama mbele ya ulimwengu kama vielelezo vya rehema za Mungu. Wakitii masharti yote ya Kiungu, watatambuliwa na malaika na wanadamu kuwa wale 'waishikao 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.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Ni dhahiri kwamba tangu wakati ambapo kizazi cha mwisho kilichoteuliwa cha wale elfu mia arobaini na nne kinapotiwa muhuri, bado kuna Wamataifa wanaoweza kuathiriwa na mtindo wa maisha (maongezi) wa wale elfu mia arobaini na nne katika siku ya kujiliwa kwa Wamataifa.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> Nguvu na uwezo wa kibinadamu hazikuanzisha kanisa la Mungu, wala haziwezi kuliharibu. Si juu ya mwamba wa nguvu za kibinadamu, bali juu ya Kristo Yesu, Mwamba wa Milele, ndipo kanisa liliasisiwa, 'na milango ya kuzimu haitalishinda.' Mathayo 16:18. Uwepo wa Mungu huipa uthabiti kazi Yake. 'Msiweke tumaini lenu kwa wakuu, wala kwa mwana wa mtu,' ndilo neno linalotujia. Zaburi 146:3. 'Katika kutulia na kutumaini ndipo ilipo nguvu yenu.' Isaya 30:15. Kazi tukufu ya Mungu, iliyoanzishwa juu ya kanuni za milele za haki, haitaishia patupu. Itaendelea kutoka nguvu hadi nguvu, 'si kwa uwezo, wala si kwa nguvu, bali kwa Roho Yangu, asema Bwana wa majeshi.' Zekaria 4:6.

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> "Ahadi, 'Mikono ya Zerubabel imeweka msingi wa nyumba hii; mikono yake pia itaihitimisha,' ilitimizwa kwa maana halisi. Aya ya 9. 'Wazee wa Wayahudi walijenga, wakafanikiwa kwa sababu ya unabii wa nabii Hagai na Zekaria mwana wa Ido. Nao wakajenga, wakakamilisha, kwa amri ya Mungu wa Israeli, na kwa amri ya Koreshi, na Dario, na Artashasta mfalme wa Uajemi. Na nyumba hii ilikamilika siku ya tatu ya mwezi Adari [mwezi wa kumi na mbili], uliokuwa katika mwaka wa sita wa kutawala kwa mfalme Dario.' Ezra 6:14, 15." Manabii na Wafalme, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Mistari kumi na tatu hadi kumi na tano yanawakilisha matukio ya kinabii yanayoongoza hadi kufungwa kwa mlango wa rehema kwa washika Sabato wakati wa sheria ya Jumapili. Pia yanawakilisha hatua ya tatu kati ya hatua tatu katika mstari wa kumi wa Danieli kumi na mbili. Mstari wa kumi ni “kutakaswa,” mistari kumi na moja na kumi na mbili yanawakilisha “kufanywa weupe” na mistari kumi na tatu hadi kumi na tano yanawakilisha kipimo tosha ambapo wanawali wanaoshika Sabato “wanajaribiwa.”

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Ujumbe wa ndani katika kitabu cha Danieli unawakilishwa na maono ya Mto Ulai ya sura ya saba hadi ya tisa, na ujumbe wa nje unawakilishwa na maono ya Mto Hidekeli ya sura ya kumi hadi ya kumi na mbili. Sura ya kumi na mbili ndiyo kilele cha maono ya ndani na ya nje, na inaonyesha mbinu ambayo Kristo anawainua na kuwatakasa wale 144,000. Aya ya kumi hadi ya kumi na sita zinawakilisha historia iliyofichika ya aya ya arobaini kuanzia 1989 hadi sheria ya Jumapili ya aya ya arobaini na moja na kumi na sita. Aya zinazolingana na historia iliyofichika zinawakilisha utimilifu kamili wa aya ya kumi ya sura ya kumi na mbili.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; lakini waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Na tangu wakati ambao dhabihu ya kila siku itakapoondolewa, na chukizo la uharibifu litakapowekwa, kutakuwa na siku elfu moja mia mbili na tisini. Heri yeye anayengoja na kufikia siku elfu moja mia tatu thelathini na tano. Danieli 12:10-12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

“Wenye hekima” wanaoelewa mistari kumi hadi kumi na sita na ambao wametiwa muhuri “kiakili” na “kiroho” ndio wanaoelewa ujumbe wa kinabii wa nje unaowakilishwa katika historia iliyo fichika ya mstari wa arobaini, na wameimarishwa “kiakili” katika uelewa huo kabla ya sheria ya Jumapili. “Wenye hekima” ni wale ambao wamebadilishwa na ujumbe wa ndani unaowakilishwa na Ufunuo sura ya kumi na moja na mstari wa kumi na moja, nao wameimarishwa katika uzoefu huo kabla ya sheria ya Jumapili.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

"Wenye hekima" ni wale waliopokea "baraka" inayohusishwa na "kungojea", na hivyo kuwatambulisha elfu mia arobaini na nne kuwa wale wanaotekeleza utimilifu mkamilifu na wa mwisho wa wanawali kumi. Ufunuo kumi na moja, aya ya kumi na moja, uliwasili Julai 2023, hivyo ukaashiria "wakati wa mwisho," ambapo Danieli na Ufunuo, wakiwa mashahidi wawili, wanaashiria kwamba ongezeko la maarifa lililofunguliwa Julai 2023 linatambulisha mchakato wa kutiwa muhuri wa elfu mia arobaini na nne. Kumi na moja pamoja na kumi na moja ni sawa na ishirini na mbili, ambayo ni ishara ya muunganiko wa uungu na ubinadamu, na wale wanaopitia mchakato wa utakaso wa hatua tatu unaozalisha elfu mia arobaini na nne wanatambuliwa katika Danieli kumi na mbili, aya ya kumi na mbili, jambo linalotoa sahihi nyingine ya Palmoni, kwa kuwa kumi na mbili mara kumi na mbili ni sawa na elfu mia arobaini na nne.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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