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# The Book of Daniel - Number Fifty-Three

Kitabu cha Danieli - Nambari Hamsini na Tatu

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Maono ya Kinabii Yamefunuliwa: Kuelewa Nyakati za Mwisho Kupitia Uzoefu wa Danieli

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Manabii wote wanazungumzia zaidi siku za mwisho kuliko wanavyozungumzia siku walizoishi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> Kila mmoja wa manabii wa kale alinena si kwa wakati wao wenyewe tu bali zaidi kwa ajili ya wakati wetu, hivyo unabii wao unaendelea kutumika kwetu. "Basi mambo haya yote yaliwapata wao kuwa mifano; nayo yameandikwa kwa maonyo yetu, sisi ambao miisho ya ulimwengu imetufikia." 1 Wakorintho 10:11. "Si kwa ajili yao wenyewe, bali kwa ajili yetu walihudumu mambo hayo, ambayo sasa yamearifiwa kwenu na wale waliowahubiria ninyi injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo ambayo malaika hutamani kuyachungulia." 1 Petro 1:12

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Danieli anawakilisha watu wa Mungu, ambao katika siku za mwisho wamegundua kupitia Neno la kinabii kwamba wametawanywa. Wanapotambua jambo hilo, wanahitajika kutimiza sala ya Mambo ya Walawi 26, na pia sala ya kuielewa ile siri ya kinabii ya mwisho inayofunuliwa muda mfupi kabla ya muda wa rehema kufungwa, kama inavyoonyeshwa na sala ya Danieli katika sura ya pili. Iwapo, na watakapoingia katika uzoefu wa Danieli, malaika Gabrieli atawagusa, atawafahamisha na atanena nao, kwa kusudi la kuwapa "maarifa na ufahamu." Wenye hekima ni wale wanao "elewa" "kuongezeka kwa maarifa" wakati siri ya kinabii inapofunuliwa.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Akanijulisha, akanena nami, akasema, Ee Danieli, sasa nimetoka ili kukupa busara na uelewa. Mwanzoni mwa maombi yako ya kusihi neno lilitoka, nami nimekuja kukuonyesha; kwa maana wewe unapendwa sana; kwa hiyo elewa jambo hili, na uzingatie maono haya. Danieli 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Maono ambayo Danieli ameambiwa ayatafakari ni maono ya "mareh" ya mwonekano. Gabrieli hakuwa amemaliza kazi aliyopewa katika sura ya nane, ya kumfanya Danieli aelewe maono ya "mareh". Katika sura ya tisa amerejea kukamilisha tafsiri. Katika sura ya tisa, Danieli haishi tena katika kipindi cha ufalme wa Babeli, bali katika historia ya milki ya Umedi na Uajemi.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Wakati Gabrieli anapomwagiza Danieli “aelewe jambo” na “atafakari maono,” anabainisha mchakato wa kutenganisha kiakili anaotaka Danieli autumie. Maneno yaliyotafsiriwa kuwa “elewa” na “tafakari” ni neno lilelile la Kiebrania. Neno hilo ni “biyn,” na linamaanisha kutenganisha kiakili. Neno la Kiebrania lililotafsiriwa kuwa “jambo” ni “dabar,” na linamaanisha “neno.” Hivyo basi, Gabrieli anamjulisha Danieli, pamoja na wale anaowakilisha katika siku za mwisho, wagawanye kwa usahihi Neno la kweli.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mtenda kazi asiye na sababu ya kuaibika, akilichambua kwa usahihi neno la kweli. 2 Timotheo 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Neno "matter" pia limetumiwa na Danieli katika sura ya kumi, aya ya kwanza, ambapo limetafsiriwa mara tatu kama "thing".

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. Daniel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Katika aya hiyo, neno "maono" ni maono ya "mareh" ya mwonekano, naye Danieli alikuwa na ufahamu wa jambo (suala) na pia wa maono ("mareh"). Katika aya ya ishirini na tatu ya sura ya tisa, Gabrieli alimwagiza Danieli kutenganisha ipasavyo jambo na maono, na katika aya ya kwanza ya sura ya kumi Danieli ana ufahamu wa jambo (suala) na maono ("mareh"). Gabrieli anamjulisha Danieli katika sura ya tisa atambue utofauti (kutenganisha ipasavyo) kati ya jambo na maono. Maono ni maono ya "mareh" na "jambo," au "kitu," ni maono ya "chazon".

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Katika sura ya nane maono yote mawili yametambuliwa, na tofauti inabainishwa kwa kuwa Daniel alitamani kuelewa maono ya "chazon", lakini Gabriel aliagizwa kumfanya Daniel aelewe maono ya "mareh". Gabriel anapoanza kazi yake ya kumfanya Daniel aelewe "jambo" na "maono", anamwambia Daniel aweke maanani kwamba ni maono mawili tofauti.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Akanifahamisha, akanena nami, akasema, Ee Danieli, sasa nimetoka kuja kukupa ujuzi na ufahamu. Mwanzo wa maombi yako amri ilitoka, nami nimekuja kukuonyesha; kwa maana wewe umependwa sana; kwa hiyo elewa jambo hilo, na zingatia maono hayo. Majuma sabini yameamriwa juu ya watu wako na juu ya mji wako mtakatifu, ili kukomesha uasi, na kutia mwisho dhambi, na kufanya upatanisho kwa uovu, na kuleta haki ya milele, na kutiwa muhuri maono na unabii, na kumpaka mafuta yeye aliye mtakatifu sana. Basi ujue na uelewe, ya kwamba tangu kutolewa kwa amri ya kurejesha na kuijenga Yerusalemu hata kwa Masihi, Mkuu, kutakuwa na majuma saba, na majuma sitini na mawili; barabara itajengwa tena, na ukuta, naam, katika nyakati za taabu. Na baada ya majuma sitini na mawili Masihi atakatiliwa mbali, wala si kwa ajili yake; na watu wa mkuu ajaye wataharibu mji na patakatifu; na mwisho wake utakuwa kwa mafuriko, na hata mwisho wa vita maangamizo yameamriwa. Naye atathibitisha agano na wengi kwa juma moja; na katikati ya juma atakomesha dhabihu na sadaka; na kwa sababu ya kuenea kwa machukizo atafanya ukiwa, hata utimilifu; na yaliyoamriwa yatamiminwa juu ya mwenye ukiwa. Danieli 9:22-27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabrieli alitaka Danieli atambue kwamba vipengele vya maono ya "chazon" na ya "mareh" vingewakilishwa katika tafsiri aliyompa Danieli. Tafsiri hiyo ilikuwa itashughulikia maono yote mawili, na ilikuwa wajibu wa Danieli kutofautisha ipasavyo kati ya maono yaliyoshughulikia kukanyagwa kwa patakatifu na jeshi, na maono yaliyosababisha kuonekana kwa Kristo katika Patakatifu pa Patakatifu tarehe 22 Oktoba 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabrieli anabainisha kwamba kuanzia amri ya Artashasta mwaka 457 K.K., kutakuwepo miaka mia nne na tisini iliyokatwa kutoka katika miaka elfu mbili na mia tatu ya maono ya jioni na asubuhi, ambayo ilikuwa hasa kwa Wayahudi. Katika aya zilizotajwa hivi punde, neno “limeamriwa” linatajwa mara tatu, lakini ni maneno mawili tofauti ya Kiebrania ambayo yote yametafsiriwa kama “limeamriwa” katika aya hizo. Mara ya kwanza “limeamriwa” linatajwa ni katika aya ya ishirini na nne, na neno hilo la Kiebrania ni “chathak” na linamaanisha “kukata.”

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Inabainisha kwamba Waisraeli walipewa kipindi cha rehema kilichoanza na amri ya tatu ya Artashasta, ambacho kingeishia kwa kupigwa mawe kwa Stefano mwaka 34 BK. Miaka mia nne na tisini "ilikatwa," na iliwakilisha kipindi kifupi cha kinabii ndani ya unabii mrefu wa miaka elfu mbili mia tatu. Nambari "mia nne na tisini" ni ishara ya kipindi cha rehema, kama ilivyoshuhudiwa na Yesu.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Ndipo Petro akamjia, akamwambia, Bwana, ndugu yangu akinitenda dhambi, nami nimsamehe mara ngapi? Hata mara saba? Yesu akamwambia, Sikuambii, hata mara saba; bali, hata sabini mara saba. Mathayo 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Kuna mwisho wa msamaha, na mwisho huo unawakilishwa na nambari "mia nne na tisini." Miaka "mia nne na tisini" inawakilisha kipindi cha majaribio kwa Wayahudi tangu ukombozi wao hadi walipoijaza kikombe cha muda wao wa majaribio wakati wa kupigwa mawe kwa Stefano. Miaka "mia nne na tisini" pia imeunganishwa na laana ya "mara saba" katika Mambo ya Walawi ishirini na sita. Kuna sehemu mbili tu katika Biblia zinazotaja nchi kufurahia sabato zake. Ya kwanza inapatikana katika Mambo ya Walawi ishirini na sita.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Na ikiwa kwa haya yote hamtanisikiliza, bali mtaenenda kinyume nami; ndipo mimi nami nitaenenda kinyume chenu kwa ghadhabu; nami, naam, mimi, nitawaadhibu mara saba kwa ajili ya dhambi zenu. Nanyi mtakula nyama ya wana wenu, na mtakula nyama ya binti zenu. Nami nitaharibu mahali penu pa juu, na nitabomoa sanamu zenu, na nitaitupa mizoga yenu juu ya mizoga ya sanamu zenu, na nafsi yangu itawachukia. Nami nitafanya miji yenu kuwa ukiwa, na nitaifanya mahali patakatifu penu pawe ukiwa, wala sitanusa harufu ya uvumba wenu wa kupendeza. Nami nitaifanya nchi kuwa ukiwa; na adui zenu wakaao ndani yake watashangaa juu yake. Nami nitawatawanya kati ya mataifa, nami nitavuta upanga kuwafuata; nayo nchi yenu itakuwa ukiwa, na miji yenu itakuwa ukiwa. Hapo ndipo nchi itakapofurahia sabato zake, muda wote itakapoachwa ukiwa, nanyi mkiwa katika nchi ya adui zenu; ndipo nchi itapumzika, na kufurahia sabato zake. Muda wote itakapoachwa ukiwa itapumzika; kwa kuwa haikupumzika katika sabato zenu, mlipokaa ndani yake. Mambo ya Walawi 26:27-35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Adhabu ya “mara saba,” ambayo inatajwa mara nne katika sura ya ishirini na sita, inaonyesha kwamba watu wa Mungu wanapotawanywa, nchi ndipo itakapofurahia “sabato zake.” Danieli na wale watatu mashuhuri walikuwa wametawanywa katika nchi ya maadui kwa utimilifu wa laana ya Musa, na kwamba kutawanywa kwa miaka sabini kulikuwa somo la mfano wa kutawanywa kwa miaka elfu mbili mia tano na ishirini. Ilikuwa somo la mfano wa kinabii, linalofanana na miaka mitatu na nusu ya ukame ya Eliya wakati wa mateso ya Yezebeli. Hiyo miaka mitatu na nusu iliwakilisha miaka mitatu na nusu ya kinabii, ambayo ni sawa na miaka elfu moja mia mbili na sitini ya utawala wa kipapa kuanzia mwaka 538 hadi 1798. Miaka sabini ilikuwa ishara ya “mara saba,” kama vile miaka mitatu na nusu ilikuwa ishara ya jangwa la miaka elfu moja mia mbili na sitini. Miaka sabini ya utumwa wa Danieli iliyobainishwa na Yeremia, iliwakilisha “miaka mia nne na tisini.”

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Na Bwana, Mungu wa baba zao, aliwatumia wajumbe wake, akiondoka mapema na kuwatuma; kwa sababu aliwahurumia watu wake, na makao yake. Lakini wakawafanyia mzaha wajumbe wa Mungu, wakidharau maneno yake, na kuwadhihaki manabii wake, hata ghadhabu ya Bwana ilipoondokea juu ya watu wake, hata hapakuwa na dawa. Kwa hiyo akawaletea mfalme wa Wakaldayo, aliyeua vijana wao kwa upanga katika nyumba ya patakatifu pao; wala hakuwaonea huruma kijana wala mwanamwali, mzee wala aliyeinama kwa uzee; akawatia wote mikononi mwake. Na vyombo vyote vya nyumba ya Mungu, vikubwa kwa vidogo, na hazina za nyumba ya Bwana, na hazina za mfalme, na za wakuu wake; vyote hivyo akavileta Babeli. Wakauchoma moto nyumba ya Mungu, wakabomoa ukuta wa Yerusalemu, wakayachoma moto majumba yake yote, wakaharibu vyombo vyake vyote vya thamani. Na wote walionusurika na upanga, akawapeleka Babeli; wakawa watumishi wake na wa wanawe hata ufalme wa Uajemi ulipotawala; ili litimizwe neno la Bwana kwa kinywa cha Yeremia, hata nchi ikapata starehe ya sabato zake; ilipokuwa ukiwa ilishika sabato, hata miaka sabini ikatimia. Na katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili kwamba litimizwe neno la Bwana kwa kinywa cha Yeremia, Bwana akamwamsha roho ya Koreshi mfalme wa Uajemi, naye akapiga mbiu katika ufalme wake wote, tena akaandika, kusema, Hivi ndivyo asemavyo Koreshi mfalme wa Uajemi, Bwana, Mungu wa mbinguni, amenipa falme zote za dunia; naye ameniagiza kumjengea nyumba Yerusalemu, ulioko Yuda. Ni nani aliye miongoni mwenu katika watu wake wote? Bwana, Mungu wake, na awe pamoja naye, na akwee. 2 Mambo ya Nyakati 36:15-23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Marejeo mawili tu katika Biblia kuhusu nchi kufurahia sabato zake yanahusiana na kutawanywa kwa watu wa Mungu, na miaka sabini ya utekwa, ambayo yaliwakilisha kipindi cha muda ambacho kingeiwezesha nchi kufurahia sabato zake. Hiyo ililingana na idadi ya miaka ya sabato ambayo Wayahudi hawakuruhusu nchi ipumzike. Nchi kupumzika kwa miaka sabini kulionyesha jumla ya miaka ambayo uasi dhidi ya amri ya kuiacha nchi ipumzike ulikuwa umetendeka. Hesabu rahisi inaonyesha kwamba katika miaka "mia nne na tisini" ya uasi, kungekuwa na jumla ya miaka sabini ambayo nchi haikuwa imepumzika.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Miaka mia nne na tisini ilitengwa kutoka kwa miaka elfu mbili na mia tatu, kama kipindi cha majaribio kwa Wayahudi, na kwamba "miaka mia nne na tisini" ina uhusiano wa moja kwa moja na kutawanywa kwa "mara saba" za Mambo ya Walawi sura ya ishirini na sita.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Maono ya "chazon" ya kukanyagwa chini na maono ya "mareh" ya kuonekana mwishoni mwa miaka elfu mbili mia tatu ni tofauti kila kimoja na kingine, lakini yana uhusiano wa moja kwa moja. Kama ilivyokuwa kwa Danieli, watu wa Mungu wanapaswa kuyatofautisha kwa usahihi maono hayo mawili, huku wakati huohuo wakitambua uhusiano uliopo kati yao. Miaka sabini ya uhamisho iliyosababisha kutolewa kwa amri tatu zilizowaruhusu Wayahudi kurejea na kuijenga upya Yerusalemu, iliwakilisha miaka "mia nne na tisini" ya uasi wa Wayahudi dhidi ya agano la kuiruhusu nchi ipumzike.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Amri ya tatu ilipoonyesha fursa yao ya kurudi na kujenga upya, walipewa “miaka mia nne na tisini” ya kipindi cha rehema, wakajaribiwa kwa kipindi kilekile cha muda ambacho kutotii kwao kulisababisha uharibifu wa Yerusalemu na kutawanywa kwao. Mwishoni mwa “miaka mia nne na tisini” ya pili, kutotii kwao kungesababisha tena uharibifu wa Yerusalemu na kutawanywa kwao miongoni mwa Mataifa.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Kutawanywa kwa uhamisho wa miaka sabini kulitanguliwa na miaka "mia nne na tisini" ya uasi, kisha uhamisho huo wa miaka sabini ukafuatwa na miaka mingine "mia nne na tisini" ya uasi zaidi.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Kipindi cha kwanza cha miaka "mia nne na tisini", ambacho kilileta miaka sabini ya nchi kupumzika, kilifikia tamati kwa kuangamizwa kwa Yerusalemu. Mwishoni mwa miaka "mia nne na tisini" iliyokatwa kutoka kwa miaka elfu mbili na mia tatu, Yerusalemu iliangamizwa tena, kwa maana Yesu daima huonyesha mwisho wa jambo kupitia mwanzo wa jambo.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Miaka sabini ya utekwa wa Israeli halisi katika Babeli halisi ilikuwa ishara ya kutawanywa 'mara saba', na Dada White anabainisha kwamba miaka sabini ya utekwa wa Israeli halisi katika Babeli halisi ilikuwa mfano wa miaka elfu moja mia mbili na sitini ya utekwa wa Israeli ya kiroho katika Babeli ya kiroho.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Kanisa la Mungu duniani lilikuwa kwa hakika katika utumwa katika kipindi hiki kirefu cha mateso yasiyokoma kama vile wana wa Israeli walivyoshikiliwa mateka huko Babeli wakati wa uhamisho." Manabii na Wafalme, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Miaka 1,260 kuanzia mwaka 538 hadi 1798 ilikuwa mfano wa “mara saba.” Mwisho wa miaka sabini, Wayahudi walirudi kuirejesha na kuijenga upya Yerusalemu. Kurudi kwao katika kipindi cha amri tatu kuliashiria mwanzo (457 KK) wa miaka 2,300 ya maono ya “mareh” yaliyosababisha kuonekana kwa Kristo katika Patakatifu pa Patakatifu tarehe 22 Oktoba 1844. Amri hizo tatu ziliashiria mwanzo wa kipindi cha kinabii, na ilihitajika amri zote tatu ili kuanza kipindi hicho cha kinabii, ingawa walianza kurudi na kujenga upya kwa amri ya kwanza ya Koreshi.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Katika sura ya saba ya Ezra amri hiyo inapatikana. Aya za 12−26. Katika umbo lake kamilifu zaidi ilitolewa na Artashasta, mfalme wa Uajemi, mwaka 457 KK. Lakini katika Ezra 6:14 nyumba ya Bwana huko Yerusalemu yasemwa kuwa ilijengwa ‘kwa amri [“agizo,” pambizo] ya Koreshi, na Dario, na Artashasta mfalme wa Uajemi.’ Wafalme hawa watatu, kwa kuanzisha, kuthibitisha tena, na kukamilisha amri hiyo, waliifikisha katika ukamilifu uliohitajika na unabii ili kuashiria mwanzo wa miaka 2300. Kwa kuuchukua mwaka 457 KK, wakati ambapo amri hiyo ilikamilishwa, kuwa tarehe ya amri hiyo, kila kipengele cha unabii kuhusu yale majuma sabini kilionekana kuwa kimetimizwa.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kuanzia 1798 hadi 1844, malaika watatu wa Ufunuo waliwasili katika historia ya kinabii, na kama vile amri tatu ziliashiria mwanzo wa unabii wa miaka elfu mbili na mia tatu, malaika hao watatu waliashiria hitimisho la unabii huo. Kipindi hicho cha kinabii kiliisha kwa kuwasili kwa malaika wa tatu, kama vile kilivyoanza kwa kuwasili kwa amri ya tatu, kwa kuwa Yesu daima huhusisha mwisho wa jambo na mwanzo wa jambo.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Wayahudi walianza kurejea chini ya amri ya kwanza, na wakati wa amri ya pili walikamilisha hekalu. Malaika wa tatu aliwasili tarehe 22 Oktoba 1844, na kabla ya tarehe hiyo Wamileraiti walikuwa wamekamilisha hekalu la kiroho ambalo walikuwa wametoka Babeli ya kiroho kulijenga upya. Ilipaswa kukamilika, kwa kuwa tarehe 22 Oktoba 1844 mjumbe wa agano alipaswa kuja ghafula katika hekaluni mwake. Hekalu hilo lilikuwa Wamileraiti waliokuwa wameingia katika agano tarehe 22 Oktoba 1844, na ambao Petro anawatambua kama hekalu.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Nanyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zipendezazo kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Hekalu la Wamileraiti lilijengwa kuanzia 1798 hadi 1844, muda wa miaka arobaini na sita, au kinabii siku tatu, maana Kristo alibainisha kwamba inachukua siku tatu kusimamisha hekalu.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Na Pasaka ya Wayahudi ilikuwa imekaribia, naye Yesu akapanda kwenda Yerusalemu, akakuta hekaluni wale waliokuwa wakiuza ng’ombe na kondoo na njiwa, na wabadilishaji wa fedha wameketi; naye alipokuwa amefanya mjeledi wa kamba ndogondogo, akawafukuza wote hekaluni, pamoja na kondoo na ng’ombe; akamwaga fedha za wabadilishaji, akazipindua meza; akawaambia wauzaji wa njiwa, Ondoeni vitu hivi; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Na wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Kisha Wayahudi wakamjibu wakamwambia, Ni ishara gani unayoionyesha kwetu, kwa kuwa unatenda mambo haya? Yesu akawajibu, akawaambia, Vunjeni hekalu hili, nami katika siku tatu nitaliinua. Basi Wayahudi wakasema, Hekalu hili lilijengwa kwa miaka arobaini na sita, nawe utaliinua ndani ya siku tatu? Lakini alikuwa akisema kuhusu hekalu la mwili wake. Yohana 2:13-21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Dada White anabainisha kwamba wakati mjumbe wa agano alipokuja ghafla hekaluni kwake, kama inavyoonyeshwa katika kitabu cha Malaki, utabiri huo ulikuwa umetimia wakati Kristo alipotakasa hekalu, kama tu ilivyobainishwa katika kifungu kutoka Yohana.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume wake wa kutakasa moyo kutokana na unajisi wa dhambi—kutokana na tamaa za kidunia, matamanio ya ubinafsi, tabia mbovu, zinazoharibu roho. ‘Tazama, namtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake; naam, mjumbe wa agano, ambaye mnafurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Nani atasimama atakapoonekana? Kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana toleo katika haki. Malaki 3:1-3.’” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Hekalu katika Yohana sura ya pili lilichukua miaka arobaini na sita kujengwa, na Yesu alisema angeinua hekalu hilo lililoharibiwa katika siku tatu. Kuanzia 1798 hadi 1844 ni miaka arobaini na sita, na hilo linaonyesha kuwasili kwa malaika watatu (siku) wa Ufunuo kumi na nne, ambao walikuwa wameashiriwa kwa mfano na amri tatu zilizoanzisha unabii wa miaka elfu mbili mia tatu. Miaka arobaini na sita ndiyo kipindi ambacho Kristo aliinua hekalu la Wamileraiti, kwa kuwa kabla ya wakati huo Babeli ya kiroho ilikuwa imekanyaga chini patakatifu pa kiroho na Israeli wa kiroho.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Kristo alipotakasa hekalu wakati wa Pasaka mwanzoni mwa huduma Yake, alitimiza unabii kwamba Mjumbe wa Agano angekuja ghafla katika hekalu Lake, kama ilivyoandikwa katika Malaki. Mnamo tarehe 22 Oktoba 1844, Kristo alikuja ghafla katika hekalu Lake, na ilikuwa imemchukua miaka arobaini na sita kulijenga upya hekalu Lake lililoharibiwa.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Ghadhabu ya kwanza ilimalizika mwaka 1798, na mwisho wa ghadhabu ya mwisho ulikuwa mwaka 1844. Mwanzo wa kipindi cha miaka arobaini na sita, ambapo Kristo aliinua hekalu la Wamileraiti, ulionyesha mwisho, kwa kuwa mwanzo na mwisho vyote vilitiwa alama na hitimisho la ghadhabu ya Mungu dhidi ya watu wake, maana Yesu siku zote huutambulisha mwisho wa jambo kwa kuuhusianisha na mwanzo wake.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Tutaendelea na somo letu kuhusu maelekezo ya Gabrieli kwa Danieli katika makala ijayo.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Kitabu cha Ufunuo lazima kifunguliwe kwa watu. Wengi wamefundishwa kwamba ni kitabu kilichotiwa muhuri, lakini kimetiwa muhuri kwa wale tu wanaokataa ukweli na nuru. Kweli zilizo ndani yake lazima zitangazwe, ili watu wapate nafasi ya kujiandaa kwa matukio ambayo yako karibu sana kutokea. Ujumbe wa Malaika wa Tatu lazima uwasilishwe kama tumaini la pekee kwa wokovu wa dunia inayopotea.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> "Hatari za siku za mwisho zimetukabili, na katika kazi yetu tunapaswa kuwaonya watu kuhusu hatari wanayokabili. Tusiache matukio yenye uzito ambayo unabii umefunua kuwa yatatokea hivi karibuni yaachwe bila kugusiwa. Sisi ni wajumbe wa Mungu, wala hatuna muda wa kupoteza. Wale wanaotaka kuwa wafanyakazi pamoja na Bwana wetu Yesu Kristo wataonyesha shauku ya kina kwa kweli zilizomo katika kitabu hiki. Kwa kalamu na sauti watatia juhudi kuyaweka wazi mambo ya ajabu ambayo Kristo alikuja kutoka mbinguni kuyafunua." Signs of the Times, Julai 4, 1906.

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