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

Kitabu cha Danieli - Nambari Mia Moja Ishirini na Tatu

Unveiling the Prophetic Significance of Daniel 11:40

Kufunua Umuhimu wa Kinabii wa Danieli 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Mstari wa arobaini wa Danieli sura ya kumi na moja ni miongoni mwa mistari yenye kina zaidi katika Neno la Mungu, kama ilivyo Danieli sura ya nane, mstari wa kumi na nne. Mstari wa arobaini unawakilishwa na Mto Hidekeli, na Mto Ulai unawakilisha Danieli sura ya nane, mstari wa kumi na nne.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Aya ya arobaini inaanza kwa maneno, "na wakati wa mwisho," hivyo ikibainisha mahsusi kwamba mwanzo wa aya unarejea mwaka 1798. Maneno hamsini na moja ya aya hiyo yalifunuliwa mwaka 1989, yalipotambuliwa kuwa yanabainisha anguko la Umoja wa Kisovyeti wakati huo. Maneno hayo hamsini na moja katika aya hiyo yanawakilisha wakati wa mwisho wa mwaka 1798, na kisha wakati mwingine wa mwisho mwaka 1989. Alfa na Omega aliweka sahihi Yake kwenye aya hiyo kwa ajili ya wote walio tayari kuona na kusikia. Wakati wa mwisho wa harakati za malaika wa kwanza na wa tatu umeonyeshwa katika aya hiyo moja.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Aya ifuatayo inabainisha wakati ambapo Upapa, ukiwakilishwa kama mfalme wa kaskazini, ataiteka Marekani, inayowakilishwa kama nchi tukufu, wakati wa sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Hivyo, ingawa maneno ya aya ya arobaini yanabainisha “wakati wa mwisho” wa mwaka 1798 kama mwanzo, na “wakati wa mwisho” wa mwaka 1989 kama mwisho, ukweli ni kwamba historia ya kinabii inayowakilishwa katika aya ya arobaini haikamiliki hadi aya ya arobaini na moja, wakati mfalme wa kaskazini anapoiteka nchi tukufu. Hii ina maana kwamba historia kuanzia kusambaratika kwa Umoja wa Kisovieti mwaka 1989, hadi sheria ya Jumapili inayokuja hivi karibuni katika aya ya arobaini na moja, inawakilisha historia ya Marekani kuanzia kipindi cha Rais Ronald Reagan hadi sheria ya Jumapili inayokuja hivi karibuni. Historia hiyo inajumuisha 11 Septemba 2001 na kuendelea hadi saa ya tetemeko kuu la ardhi la Ufunuo sura ya kumi na moja.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Mstari huo ulipoondolewa muhuri kwa mara ya kwanza, hoja ilitolewa kupinga ukweli kwamba "dai la Pippenger, kwamba mstari huo unawakilisha historia kuanzia 1798 hadi sheria ya Jumapili, lilikuwa dai la kipuuzi, kwa kuwa mistari katika Biblia kamwe haiwakilishi vipindi virefu vya historia." Hatukuwa tumewaza kuhusu dhana ya iwapo kuna kikomo cha kipindi cha wakati kinachoweza kuwekwa katika mstari mmoja, lakini mara moja tukakumbuka kwamba Ufunuo sura ya kumi na tatu, mstari wa kumi na moja, unaainisha historia hiyo hiyo, na hufanya hivyo katika mstari mmoja. Historia ya mnyama wa nchi ilianza mwaka 1798, na kunena kwa mnyama wa nchi kama joka kunatimizwa katika sheria ya Jumapili inayokuja karibuni.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> "Na Upapa, ulipopokonywa nguvu zake na kulazimishwa kusitisha mateso, Yohana akaona nguvu mpya ikichomoza kuiga sauti ya yule joka, na kuendeleza kazi ile ile ya ukatili na kufuru. Nguvu hii, ya mwisho itakayopiga vita dhidi ya kanisa na sheria ya Mungu, ilifananishwa na mnyama mwenye pembe kama za mwanakondoo." Signs of the Times, Novemba 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Ikiwa mtu angetaka kuwa sahihi kiufundi, aya ya arobaini inashughulikia historia ya mwaka 1798, hadi aya ya arobaini na moja, na katika aya ya arobaini na moja sheria ya Jumapili inatambuliwa; hivyo, tofauti na ile aya moja katika Ufunuo sura ya kumi na tatu, aya ya arobaini kwa kweli ni fupi kidogo kwa sababu sheria ya Jumapili iko katika aya inayofuata, ilhali katika Ufunuo sura ya kumi na tatu, kutoka 1798 hadi sheria ya Jumapili kumewekwa katika aya moja. Dada White anatufahamisha kwamba “mstari uleule wa unabii” ulioko katika kitabu cha Danieli umechukuliwa katika kitabu cha Ufunuo, na Ufunuo sura ya kumi na tatu, aya ya kumi na moja, kwa urahisi inawiana kabisa na aya ya arobaini, ukichagua kutumia kanuni ya mstari juu ya mstari.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Unapotumia kanuni ya “mstari juu ya mstari,” unagundua kwamba uwakilishi wa aya ya arobaini kuhusu mnyama wa nchi wa Ufunuo sura ya kumi na tatu (Marekani), ambaye katika aya ya arobaini anawakilishwa na “magari ya vita, merikebu na wapanda farasi,” hubadilika kutoka kuwa mnyama afananaye na mwanakondoo mwenye pembe mbili mwaka 1798 kuwa mnyama asemaye kama joka wakati wa sheria ya Jumapili inayokuja hivi karibuni, na pia kwamba mnyama afananaye na mwanakondoo ana pembe mbili.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Aya ya arobaini pia inawakilisha miaka sabini ya kiishara wakati kahaba wa Tiro anaposahauliwa, kwa kuwa miaka sabini ya kiishara ni kama siku za mfalme mmoja, na mfalme ni ufalme. Kwa msingi wa aya ya arobaini, na mstari wa Ufunuo sura ya kumi na tatu, ufalme wa unabii wa Biblia unaotawala kwa miaka sabini ya kiishara ya Isaya sura ya ishirini na tatu ni mnyama wa nchi, ambaye ana pembe mbili za nguvu. Mnyama wa nchi huanza akiwa na pembe mbili za nguvu zinazowakilisha Ujamhuri na Uprotestanti, lakini kadiri historia ya aya ya arobaini inavyokaribia kutimia katika aya ya arobaini na moja, nguvu zake mbili za kinabii hutambuliwa kuwa ni "merikebu" (nguvu ya kiuchumi), na "magari ya vita na wapanda farasi" (nguvu ya kijeshi).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Katika miaka sabini ya kiishara ya Isaya sura ya ishirini na tatu, kahaba wa Tiro, ambaye katika mstari wa arobaini ni mfalme wa kaskazini, amesahauliwa. Lakini kisha mwishoni mwa miaka sabini ya kiishara atafanya tena uzinzi na wafalme wa dunia, kama ilivyofanyika katika historia iliyoongoza hadi kuporomoka kwa Umoja wa Kisovieti wakati ambapo wanahistoria wote wanathibitisha kwamba Rais Reagan alihakikisha muungano wa siri na mpinga-Kristo wa unabii wa Biblia kwa madhumuni ya kuuangusha Umoja wa Kisovieti. Katika kipindi kilichoelekea mwaka 1989, Reagan tayari alikuwa ameanza uhusiano wa siri na haramu na yule mtu wa dhambi, hivyo wanamuziki wa Nebukadneza walianza kufanya mazoezi ya wimbo ambao yule kahaba aliyesahauliwa alikuwa anaanza kuimba. Huduma ya duniani kote isiyokuwa na kifani ya John Paull II, katika historia hiyo hiyo, ilikuwa mwanzo wa "wimbo na dansi" uliosababisha "ulimwengu wote" "kustaajabia yule mnyama".

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Aya ya arobaini pia inaakilisha historia ya Uadventista wa Laodikia, ulioanza mwaka 1798 ukiwa Sardi; kisha waliokuwa Sardi wakakubali nuru iliyofunguliwa muhuri, na ndipo harakati ya Filadelfia ikatoka Sardi. Wakati harakati ya Filadelfia ilipokataa nuru ya 1856, wakabadilika kutoka kuwa harakati na kuwa kanisa la Laodikia mwaka 1863. Hivyo kanisa hilo limekusudiwa kutapikwa kutoka kinywani mwa Bwana katika aya ya arobaini na moja, ambayo ni sheria ya Jumapili inayokuja karibuni. Aya ya arobaini haiwakilishi tu historia ya Marekani, bali pia historia ya Uadventista wa Laodikia.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Uadventista wa Laodikia ulipewa nuru ya kimungu ya Neno la Mungu kuwa nguzo na nguvu yake, na serikali ya Marekani ilipewa nuru ya kimungu ya Katiba ya Marekani kuwa nguzo na nguvu yake. Vyote viwili vilianza kinabii kama pembe mnamo mwaka 1798, na kufikia mwisho wa miaka sabini ya mfano, pembe ya Warepublican iliyoasi na pembe ya Waprotestanti iliyoasi zitaungana kuwa pembe moja na kusema kama joka.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Pembe mbili za aya ya arobaini ni serikali na kanisa teule, ambazo zinawakilisha mistari miwili ya unabii inayoenda pamoja, kwa maana zimeonyeshwa kama pembe mbili juu ya mnyama mmoja. Popote mnyama aendapo, pembe hizo mbili pia huenda, na hufanya hivyo katika historia ile ile ya kinabii. Pembe ya Uprotestanti ina asili ya kinabii yenye vipengele viwili inayowakilishwa na Laodikia na Filadelfia. Pembe ya Ujamhuri pia ina asili ya kinabii yenye vipengele viwili inayowakilishwa na vyama vya kisiasa vya Republican na Democratic. Kati ya vipengele viwili vya kila pembe, cha pili huibuka mwisho na huinuka juu zaidi, kulingana na Danieli sura ya nane.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Kisha nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo mume mwenye pembe mbili; nazo pembe hizo mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko nyingine, na ile iliyokuwa ndefu zaidi ilichipuka baadaye. Danieli 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Sifa za pande mbili za kila pembe zinaonyeshwa katika mstari wa Kristo kupitia Masadukayo na Mafarisayo, ambazo, katika pembe ya Kirepublikani, zinalingana na uliberali (wanaounga mkono utumwa, demokrasia, itikadi ya ‘woke’ na utandawazi), na uhafidhina (wapinga utumwa, jamhuri ya kikatiba, wanamapokeo, MAGA). Sifa za pande mbili za pembe ya Kiprotestanti zinalingana na Filadelfia na Laodikia. Hakuna ulinganifu kamili kati ya mgawanyo wa pembe hizo mbili kuwa ishara ya pande mbili, maana wala uliberali wa kimaendeleo wala itikadi ya MAGA ya kihafidhina havitokea upande ulio sahihi katika suala la sheria ya Jumapili, kwa kuwa Mafarisayo na Masadukayo waliungana msalabani; lakini katika sheria ya Jumapili inayokaribia kuja, iliyowakilishwa kwa mfano na msalaba, Laodikia inatapikwa kutoka kinywani mwa Bwana, na pembe ya Kifiladelfia huinuliwa kama bendera. Hata hivyo, asili ya pande mbili ya pembe zote mbili inaakisiwa na mabishano ya kiteolojia kati ya Mafarisayo na Masadukayo, na mjumbe kwa Mataifa (Paulo), katika historia ya Kristo, hapo mwanzo alikuwa Farisayo wa Mafarisayo.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Mbinu ya mvua ya mwisho, ambayo ni mstari kwa mstari, huleta nuru kuu katika aya ya arobaini inapotekelezwa. Sura ya pili hadi ya kumi na nane za Ufunuo, zote zinalingana na aya ya arobaini. Ushuhuda wa Isaya sura ya ishirini na tatu kuhusu kahaba wa Tiro unaendana na aya hiyo. Bila shaka, kuna vifungu vingine kadhaa vinavyopaswa kuwekwa sambamba na aya ya arobaini, lakini pengine matumizi muhimu zaidi ya mbinu ya mstari kwa mstari kuhusu aya ya arobaini ni aya ya arobaini yenyewe.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Katika aya ya arobaini, nyakati za mwisho za mwaka 1798 na za mwaka 1989 zote zimewekwa wazi. Hili humwelekeza mwanafunzi wa unabii kuuweka wakati wa mwisho wa 1798 juu ya ule wa 1989. Hilo linapofanywa, historia ya aya ya arobaini hutoa mistari miwili ambayo kila mmoja huanza mwaka 1798, na kuendelea hadi sheria ya Jumapili inayokuja karibuni ya aya ya arobaini na moja. Mstari unaoanza mwaka 1798 unatambulisha ujumbe wa ndani wa watu wa Mungu wa siku za mwisho, na mstari unaoanza mwaka 1989 unatambulisha ujumbe wa nje wa watu wa Mungu wa siku za mwisho katika historia hiyo hiyo. Kwa hiyo, aya ya arobaini inabeba ndani yake uashiriaji unaowakilishwa na uhusiano uleule wa ndani na wa nje wa kinabii wa makanisa saba na mihuri saba katika kitabu cha Ufunuo. Nalo jambo hili la kinabii limewakilishwa katika aya moja, yenye maneno hamsini na moja!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Wafuasi wa Miller walitambua ujumbe wa ndani na wa nje wa makanisa saba na mihuri saba, lakini walitambua pia kwamba tarumbeta saba ziliwakilisha mstari wa tatu wa ukweli ambao ulikuwa sehemu ya historia iliyowakilishwa na makanisa saba na mihuri saba. Tarumbeta hizo zilikuwa, kama Miller anavyosema, “hukumu za kipekee” zilizoletwa juu ya Roma. Wafuasi wa Miller walielewa kwamba hukumu za Mungu zinazoonyeshwa na tarumbeta saba zilihusishwa na historia ya makanisa saba na historia sambamba ya mihuri saba.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Aya ya arobaini inajumuisha historia ya tarehe 11 Septemba 2001, na katika aya ya arobaini mstari wa kinabii wa tarumbeta saba, hivyo, pia unawekwa sambamba. Malaika wa kwanza alifika mwaka 1798, ili kutangaza ufunguzi wa hukumu mwaka 1844. Hukumu hiyo inagawanyika katika hukumu ya upelelezi na hukumu ya utekelezaji. Historia ya aya ya arobaini ni historia ya hukumu ya upelelezi, na historia ya aya ya arobaini na moja na kuendelea hadi Mikaeli asimame na mapigo saba ya mwisho yamwagwe ni historia ya hukumu ya utekelezaji.

The executive judgment begins when the United States speaks as a dragon.

Hukumu ya utekelezaji huanza wakati Marekani inasema kama joka.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> "Pembe kama za mwana-kondoo na sauti ya joka za ishara hiyo zinaashiria mgongano wa kushangaza kati ya madai na matendo ya taifa hilo lililowakilishwa hivyo. 'Kunena' kwa taifa ni matendo ya mamlaka zake za kutunga sheria na za mahakama. Kwa matendo hayo litaonyesha kwamba si za kweli zile kanuni za huria na za amani ambazo limezitangaza kuwa msingi wa sera zake. Unabii kwamba litanena 'kama joka' na kutumia 'mamlaka yote ya mnyama wa kwanza' unatabiri wazi kuibuka kwa roho ya kutovumiliana na ya mateso iliyodhihirishwa na mataifa yaliyowakilishwa na joka na mnyama aliye kama chui. Na kauli kwamba mnyama mwenye pembe mbili 'huisababisha dunia na wakaao ndani yake kuiabudu mnyama wa kwanza' inaonyesha kwamba mamlaka ya taifa hili yatatumika kulazimisha ufuataji wa utaratibu fulani ambao utakuwa tendo la heshima kwa upapa." Mzozo Mkuu, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Wakati Marekani "inanena," na inatekeleza sheria ya Jumapili itakayokuja hivi karibuni, "sauti ya pili" ya Ufunuo sura ya kumi na nane "inanena" kwa kuwaita wanaume na wanawake watoke Babeli.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama alivyowalipa ninyi, na mwongeze maradufu kwake kwa kadiri ya matendo yake; katika kikombe alichokijaza, mjazeni kwake maradufu. Ufunuo 18:4-6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Katika aya ya arobaini na moja, wakati Marekani inaponena, wale ambao bado wamo katika mazingira ya sehemu tatu ya Babeli ya kisasa wanaitwa watoke wakati “sauti ya pili” ya Ufunuo sura ya kumi na nane inanena. Wale wanaoitwa kutoka humo wamewakilishwa katika aya ya arobaini na moja kama “Edomu, Moabu na mkuu wa wana wa Amoni.” Katika aya hiyo, wale wanaowakilishwa katika ishara ya sehemu tatu ya Babeli ya kisasa wanaponyoka mkononi mwa mfalme wa kaskazini (upapa). Neno la Kiebrania “kuponyoka” lina maana ya kuponyoka kwa utelezi, na maana yake ya ndani ni kwamba uponyokaji huo unafanyika kutoka kwa kitu ambacho, kabla ya uponyokaji, kilikuwa kimewashikilia wanaoponyoka matekani.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Ataingia pia katika nchi ya uzuri, na [nchi] nyingi zitapinduliwa; lakini hawa wataponyoka mkononi mwake, yaani Edomu, na Moabu, na mkuu wa wana wa Amoni. Ataunyosha pia mkono wake juu ya nchi; wala nchi ya Misri haitaponyoka. Danieli 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Katika aya ya arobaini na mbili, upapa (mfalme wa kaskazini) unashinda kizuizi chake cha tatu cha kijiografia unapoiteka Misri, ambayo ni ishara ya Umoja wa Mataifa, kama inavyoonyeshwa kwa mfano na siku ya kuzaliwa ya Herode, wakati anapokubali kushawishiwa na ngoma ya hila ya Salome (Marekani), binti wa Herodia (upapa). Hii inaonyesha wakati ambapo Umoja wa Mataifa ("wafalme kumi" wa Ufunuo kumi na saba), unakubali kuutoa ufalme wao kwa mnyama kwa saa moja. Saa hiyo moja ndiyo saa ya "tetemeko kuu la nchi" la Ufunuo kumi na moja, na ile "saa" ambayo kahaba wa Babeli anahukumiwa. Katika aya ya arobaini na mbili, Misri (Umoja wa Mataifa), "haitaepuka."

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Neno la Kiebrania lililotafsiriwa kuwa “kuponyoka” katika aya arobaini na mbili ni tofauti na neno la Kiebrania katika aya arobaini na moja. Katika aya arobaini na mbili neno “kuponyoka” humaanisha “kutopata ukombozi,” lakini aya arobaini na moja inabainisha kwamba wale waliokuwapo kabla ya kuja upesi kwa sheria ya Jumapili wamekuwa wakishikana mikono na Upapa, kisha wanaponyoka kana kwamba kwa utelezi. Kabla ya saa ya mzozo wa sheria ya Jumapili, wale walioko katika ushirika wa Babeli ya kisasa wamekuwa wakikubali wazo la kishetani kwamba Jumapili ni siku ya ibada ya Mungu. Wakati chapa ya mnyama itakapolazimishwa, mtu anaweza kuikubali kwa sababu yoyote ile, au akaamini kwa dhati kwamba ndivyo ilivyo. Kuamini hivyo ni kupokea chapa hiyo kwenye paji la uso, na kuikubali tu ni kupokea chapa hiyo mkononi mwako.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Wale wanaoponyoka mkononi mwa upapa wakati wa sheria ya Jumapili, wanakataa wazo la kishetani kwamba siku ya ibada ya Mungu ni siku ya jua, wakati huohuo ambapo Marekani na Umoja wa Mataifa wanaungana na kahaba wa Roma, mamlaka ya kipapa, mfalme wa kaskazini.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> "Waprotestanti wa Marekani watakuwa wa kwanza kunyoosha mikono yao kuvuka pengo ili kushika mkono wa Uspiritizimu; watanyoosha mikono yao juu ya shimo refu ili kushikana mikono na mamlaka ya Kirumi; na chini ya ushawishi wa muungano huu wa pande tatu, nchi hii itafuata nyayo za Roma katika kukanyaga haki za dhamiri." Pambano Kuu, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Ni muhimu kuchukua muda kuweka wazi muundo wa mistari sita ya mwisho ya Danieli sura ya kumi na moja tunapoendelea kutafakari juu ya mstari wa arobaini. Mfalme wa kaskazini, ambaye ni Roma ya Kisasa, hushinda vikwazo vitatu vya kijiografia ili kusimikwa kwenye kiti cha enzi cha dunia. Roma ya Kipagani ilishinda vikwazo vitatu vya kijiografia, kama vile ilivyofanya Roma ya Kipapa; hivyo Roma ya Kisasa humshinda mfalme wa kusini (Muungano wa Kisovieti wa zamani) katika mstari wa arobaini, kisha hushinda nchi tukufu (Marekani) katika mstari wa arobaini na moja, na kisha Misri (Umoja wa Mataifa) katika mistari ya arobaini na mbili na arobaini na tatu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Lakini kama vile nukuu ya awali ya Dada White inavyobainisha, Marekani inaungana na upapa na Umoja wa Mataifa kwa wakati mmoja. Muungano wa mara tatu wa joka, mnyama, na nabii wa uongo hutimizwa wakati wa sheria ya Jumapili inayokuja hivi karibuni, ijapokuwa Danieli sura ya kumi na moja, aya ya arobaini na moja hadi arobaini na tatu, zinaeleza ushindi unaotokea kwa wakati mmoja kwa mfuatano. Mfuatano unaoonyeshwa unawakilisha mtiririko wa matukio, lakini yote hutimizwa wakati wa sheria ya Jumapili inayokuja hivi karibuni.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Wakati huo "sauti ya pili" ya Ufunuo kumi na nane "inanena," hapo hapo ambapo Marekani "inanena." Mungu hunena mahali na wakati ambapo Shetani anaponena. Katika aya arobaini na nne, habari kutoka mashariki na kaskazini zinamtia wasiwasi mfalme wa kaskazini, na mchinjano wa mwisho wa kipapa unaanzishwa. Aya arobaini na nne, kama ilivyo kwa aya arobaini na mbili na arobaini na tatu, huanza katika aya arobaini na moja, wakati yule malaika mwenye nguvu wa Ufunuo kumi na nane, anapoanza mwito Wake kwa kundi Lake lingine litoke Babeli.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Ujumbe anaowasilisha ni ujumbe unaotambua Uislamu wa ole wa tatu kama chombo chake cha hukumu, na adhabu ya kahaba wa Babeli. Uislamu unawakilishwa kama “habari za mashariki”, na upapa (mfalme bandia wa kaskazini) ni “habari za kaskazini”. Danieli sura ya kumi na moja, aya ya arobaini, inabainisha hukumu ya uchunguzi, na aya ya arobaini na moja hadi arobaini na tano inabainisha hukumu ya utekelezaji.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Tutaendelea na uchambuzi wetu wa aya ya arobaini ya Danieli sura ya kumi na moja katika makala inayofuata.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> Mara moja, nilipokuwa katika Jiji la New York, wakati wa usiku niliitwa kutazama majengo yakipanda ghorofa baada ya ghorofa kuelekea mbinguni. Majengo haya yalihakikishwa kuwa yasiyoshika moto, na yalijengwa ili kuwatukuza wamiliki na wajenzi wao. Juu na juu zaidi majengo haya yaliinuka, na katika hayo zilitumika nyenzo za gharama kubwa zaidi. Wale ambao majengo haya yalikuwa yao hawakujiuliza: ‘Tunawezaje kumtukuza Mungu kwa njia bora zaidi?’ Bwana hakuwa katika mawazo yao.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Nilifikiri: 'Laiti wale wanaowekeza rasilimali zao kwa namna hii wangeuona mwenendo wao kama Mungu anavyouona! Wanajenga na kujilimbikizia majengo makuu ya kifahari, lakini jinsi ilivyo ya kipumbavu machoni pa Mtawala wa ulimwengu mipango na mikakati yao. Hawatafakari kwa nguvu zote za moyo na akili jinsi wanavyoweza kumtukuza Mungu. Wamelisahau hili, wajibu wa kwanza wa mwanadamu.'

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Kadiri majengo haya marefu yalipoinuka, wamiliki walishangilia kwa kiburi cha tamaa kwamba walikuwa na fedha za kutumia kwa kujiridhisha wao wenyewe na kuamsha wivu wa majirani zao. Sehemu kubwa ya fedha walizowekeza hivyo zilikuwa zimepatikana kwa kutoza kwa mabavu, kwa kuwakandamiza maskini. Walisahau kwamba mbinguni kumbukumbu ya kila muamala wa biashara huhifadhiwa; kila makubaliano yasiyo ya haki, kila tendo la udanganyifu, huandikwa huko. Wakati unakuja ambapo, katika udanganyifu wao na ujeuri wao, wanadamu watafikia hatua ambayo Bwana hatawaruhusu kuipita, nao watajifunza kwamba kuna kikomo cha uvumilivu wa Yehova.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Tukio lililofuata lililopita mbele yangu lilikuwa king'ora cha moto. Wanaume waliyatazama majengo marefu na yanayodhaniwa kuwa yasiyoshika moto, wakasema: 'Ni salama kabisa.' Lakini majengo haya yaliteketea kana kwamba yametengenezwa kwa lami. Magari ya zimamoto hayakuweza kufanya lolote kuzuia uharibifu. Wazima moto hawakuweza kuyaendesha magari hayo.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> Nimeagizwa kwamba wakati wa Bwana utakapowadia, ikiwa hakutakuwa na mabadiliko yaliyotokea katika mioyo ya wanadamu wenye kiburi na tamaa ya ukuu, watu watagundua kwamba mkono uliokuwa wenye nguvu kuokoa utakuwa wenye nguvu kuangamiza. Hakuna nguvu ya kidunia inayoweza kuzuia mkono wa Mungu. Hakuna nyenzo yoyote inayoweza kutumika katika ujenzi wa majengo ili kuyahifadhi kutokana na uharibifu wakati aliouweka Mungu utakapowadia kuleta adhabu juu ya wanadamu kwa kupuuza kwao sheria Yake na kwa tamaa yao ya ubinafsi.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Si wengi, hata miongoni mwa waelimishaji na wanasiasa, wanaoelewa sababu zilizo chimbuko la hali ya sasa ya jamii. Wanaoshikilia hatamu za serikali hawawezi kutatua tatizo la upotovu wa maadili, umaskini, ufukara, na kuongezeka kwa uhalifu. Wanahangaika bure kuziweka shughuli za biashara katika msingi ulio thabiti zaidi. Kama watu wangezingatia zaidi mafundisho ya neno la Mungu, wangepata suluhisho la matatizo yanayowatatiza.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Maandiko yanaeleza hali ya dunia kabla tu ya kuja kwa pili kwa Kristo. Kuhusu watu ambao kwa wizi na udhulumu wanajilimbikizia utajiri mwingi, imeandikwa: 'Mmejiwekea hazina kwa siku za mwisho. Tazama, ujira wa wale waliovuna mashamba yenu, ambao mmeuzuia kwa hila, unalia; na kilio cha wale waliovuna kimeingia masikioni mwa Bwana wa majeshi. Mmeishi kwa anasa duniani, na mkajifurahisha; mmeulea mioyo yenu, kana kwamba siku ya machinjo. Mmemhukumu na mmemuua yule mwenye haki; wala yeye hampingi.' Yakobo 5:3-6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> Lakini ni nani anayesoma maonyo yanayotolewa na ishara za nyakati zinazotimia kwa haraka? Wapenda dunia wanaathirika vipi? Ni mabadiliko gani yanaonekana katika mtazamo wao? Si zaidi ya yale yaliyoonekana katika mtazamo wa wakazi wa ulimwengu wa enzi za Nuhu. Wakiwa wamezama katika shughuli na anasa za kidunia, watu wa kabla ya Gharika ‘hawakujua mpaka Gharika ilipokuja, ikawachukua wote.’ Mathayo 24:39. Walikuwa na maonyo yaliyotumwa kutoka mbinguni, lakini walikataa kusikiliza. Na leo ulimwengu, ukiipuuzia kabisa sauti ya onyo ya Mungu, unakimbilia kwenye maangamizi ya milele.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> Ulimwengu umechochewa na roho ya vita. Unabii wa sura ya kumi na moja ya Danieli umekaribia kufikia utimilifu wake kamili. Hivi karibuni matukio ya dhiki yaliyotajwa katika unabii yatatokea.

> Testimonies to the Church, volume NINE, page ELEVEN.

> Ushuhuda kwa Kanisa, juzuu ya tisa, ukurasa wa kumi na moja.

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