Article

# The Book of Daniel - Number Twelve

Kitabu cha Danieli - Nambari Kumi na Mbili

Darkness

Giza

Author

Jeff Pippenger

Published

December 7, 2023

Formats

PDF
Word

A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Kurudiwa maradufu kwa neno au kauli katika neno lililovuviwa ni ishara ya ujumbe wa malaika wa pili.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Katika mwaka wa pili wa kutawala kwa Nebukadneza, Nebukadneza aliota ndoto; roho yake ikafadhaika, na usingizi wake ukamwacha. Ndipo mfalme akaamuru waitwe waganga, na wanajimu, na wachawi, na Wakaldayo, ili wamweleze mfalme ndoto zake. Basi wakaja wakasimama mbele ya mfalme. Mfalme akawaambia, Nimeota ndoto, na roho yangu imefadhaika ili nijue ile ndoto. Danieli 2:1-3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

Katika "giza" la usiku, Nebukadneza aliota sanamu, lakini hakuweza kuikumbuka ndoto hiyo. Katika ndoto ya usiku, aliota sanamu, lakini ndoto ya ile sanamu ilikuwa gizani kwa ufahamu wake kama ulivyokuwa usiku alipoota ndoto hiyo.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Ndipo Wakaldayo wakamwambia mfalme kwa Kiaramu, Ee mfalme, uishi milele; tuambie sisi watumishi wako ile ndoto, nasi tutakuonyesha tafsiri yake. Mfalme akajibu, akawaambia Wakaldayo, Habari hii imenitoka; msiponijulisha ile ndoto, pamoja na tafsiri yake, mtakatwa vipande vipande, na nyumba zenu zitafanywa jaa. Lakini kama mkinionyesha ile ndoto, na tafsiri yake, mtapokea kutoka kwangu zawadi na thawabu na heshima nyingi; kwa hiyo nionyesheni ile ndoto, na tafsiri yake. Danieli 2:4-7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Jaribio la ndoto ya sanamu ya Nebukadneza lilikuwa jaribio lililoundwa kubainisha ni nani anayeweza kutoa maelezo sahihi ya kinabii ya sanamu iliyofunikwa na giza, pamoja na tafsiri ya maudhui ya ndoto hiyo. Ujumbe wa malaika wa pili, uliounganishwa na ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamileraiti, ulifananishwa na Eliya katika pambano kwenye Mlima Karmeli. Nalo pia lilikuwa jaribio ambalo lingeonyesha, si tu ni nani alikuwa Mungu wa kweli, bali pia ni nani alikuwa nabii wa kweli. William Miller, ambaye Dada White anasema moja kwa moja kwamba alifananishwa na Eliya, alimwakilisha Eliya katika pambano la Mlima Karmeli. Hata hivyo, haikuwa William Miller aliyekuwa akiwakilishwa, bali zaidi kanuni za ufasiri wa unabii alizoongozwa kuzielewa. Kwenye Mlima Karmeli, manabii wa mungu wa kiume Baal na manabii wa mungu wa kike Ashtaroth walionyeshwa kuwa manabii wa uongo. Katika historia ya Wamileraiti, makanisa ya Kiprotestanti yalionyeshwa kuwa manabii wa uongo kama ilivyofananishwa na Mlima Karmeli.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Wakati makanisa ya Kiprotestanti yalipodhihirisha kukataa kwao kanuni za tafsiri ya unabii za William Miller, yakawa mabinti wa Roma. Kinabii, binti ni picha ya mama yake. Jaribio ambalo Waprotestanti walilishindwa katika historia ya Wamileraiti lilikuwa jaribio lililofichua na kuzalisha picha (binti) ya mnyama. Hapo ndipo pembe ya Uprotestanti wa kweli ilidhihirishwa ikipingana na pembe ya Uprotestanti ulioasi. Nebukadneza alikuwa akidai tafsiri, na kwa kufanya hivyo, kwa maongozi ya Mungu alihusika katika kuleta udhihirisho wa manabii wa uongo na wa kweli.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Wakajibu tena wakasema, Mfalme na awaambie watumishi wake ndoto, nasi tutaonyesha tafsiri yake. Mfalme akajibu akasema, Najua yakini ya kwamba mnatafuta kupata muda, kwa sababu mwaona ya kuwa jambo lile limepita kwangu. Lakini kama hamtanijulisha ndoto hiyo, hukumu yenu ni moja tu; kwa kuwa mmejiandaa kusema mbele yangu maneno ya uongo na ya uovu, hata mpaka wakati ubadilike; kwa hiyo niambieni hiyo ndoto, nami nitajua ya kuwa mwaweza kunionyesha tafsiri yake. Danieli 2:7-9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Mwisho wa vipindi vya majaribu, utofauti uliokuwa umeonyeshwa katika Mlima Karmeli, na tarehe 22 Oktoba 1844, pia ulionyeshwa katika Danieli sura ya pili. Katika maonyesho matatu ya kinabii ya Mlima Karmeli, historia ya Wamillerite na ndoto ya Nebukadneza kuhusu sanamu, msisitizo upo juu ya tafsiri sahihi ya unabii kama inavyoakisiwa na Eliya, Miller na Danieli. Tafsiri ya ndoto hiyo ndiyo ujumbe unaofunuliwa katika historia ambamo makundi mawili ya manabii yanadhihirika.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Wakaldayo wakamjibu mfalme, wakasema, Hakuna mwanadamu juu ya nchi awezaye kuonyesha jambo la mfalme; kwa hiyo hakuna mfalme, wala bwana, wala mtawala, aliyeuliza jambo kama hili kwa mchawi yeyote, au mwanajimu, au Mkaldayo. Tena jambo analolitaka mfalme ni gumu na la ajabu, wala hakuna mwingine awezaye kulionyesha mbele ya mfalme, ila miungu, ambao makao yao si pamoja na wenye mwili. Kwa sababu hii mfalme akaghadhibika sana, akakasirika mno, akaamuru waangamizwe watu wote wenye hekima wa Babeli. Danieli 2:10-12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

Kwenye Mlima Karmeli, Eliya alipendekeza jaribio, na jaribio alilopendekeza halikuwa tu kuonyesha ni nani alikuwa Mungu wa kweli, bali pia ni nani alikuwa nabii wa kweli. Katika sura ya pili ya Danieli, ni Wakaldayo waliobainisha jaribio lililodhihirisha tofauti kati ya kweli na ya uongo. Walieleza kwamba tafsiri ambayo Nebukadneza anatafuta inaweza kufunuliwa na Mungu tu, na si na wanadamu. Walilalamika pia kwamba uhusiano kati ya Nebukadneza na wenye hekima wa kidini wake ulikuwa usio sahihi waliposema kwamba "ni jambo adimu analolitaka mfalme." Wanatamani kwamba mfalme, akiuwakilisha Serikali, aache kuingilia eneo la kidini ambalo kwa kawaida limeeleweka kuwa liko chini ya mamlaka yao. Hawapingi kanuni za muunganiko wa kanisa na serikali; wanapinga kwamba Nebukadneza, akiuwakilisha Serikali, anadai kuwa na udhibiti juu ya kanisa. Wangekuwa radhi na uhusiano kati ya kanisa na serikali, iwapo viongozi wa dini ndio wangetawala serikali. Jaribio la picha ya mnyama ndilo mahali tunapoamua hatima yetu ya milele (kama ndoto ya sanamu ya Nebukadneza); ni jaribio la maisha au mauti.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Na amri ikatolewa kwamba wenye hekima wauawe; nao wakamtafuta Danieli na wenzake ili wauawe. Ndipo Danieli, kwa busara na hekima, akamjibu Arioku, mkuu wa walinzi wa mfalme, aliyekuwa ametoka kwenda kuwaua wenye hekima wa Babeli. Akamjibu akamwambia Arioku, mkuu wa walinzi wa mfalme, Kwa nini amri ya mfalme ni ya haraka namna hii? Ndipo Arioku akamjulisha Danieli jambo hilo. Danieli 2:13-15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Wakati Daniel anapopewa nuru kuhusu uelewa wa hali za uhai na mauti za ndoto ya picha isiyojulikana bado, anawakilisha kuangaziwa kwa elfu mia moja na arobaini na nne kuhusu ukweli kwamba wako katika historia ya jaribio la pili la kuona katika mchakato wa majaribio wa hatua tatu. Lakini Daniel si tu anawakilisha wale waliouchagua kula lishe sahihi, na hivyo wakapita jaribio la kwanza, bali pia anawakilisha mwakilishi wa kibinadamu ambaye Mungu alikuwa amempa ufahamu maalum katika unabii wa Kibiblia.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Kuhusu watoto hawa wanne, Mungu aliwapa maarifa na ujuzi katika masomo yote na hekima; na Danieli alikuwa na uelewa wa maono na ndoto zote. Danieli 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Ingawa Waebrania wanne waaminifu wote walifaulu jaribio la chakula, Danieli alichaguliwa kuwa mjumbe wa maono na ndoto. Danieli anamwakilisha mjumbe wa kinabii, kama ambavyo mjumbe huyo amewakilishwa na Eliya, Yohana Mbatizaji, Yohana Mwandishi wa Ufunuo, William Miller na Future for America. Mjumbe wa kinabii kamwe hatenganishwi na jaribio la kinabii.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Wakati wa Kristo, wale walioukataa ushuhuda wa Yohana hawakuweza kufaidika na Yesu. Katika historia ya Wamileraiti, wale walioukataa ujumbe wa kwanza (uliowakilishwa na William Miller) hawakuweza kufaidika na ujumbe wa pili. Katika historia zote mbili waaminifu hawakutambua mchakato wa kujaribiwa ulikokuwa ukiwaelekea. Wanafunzi walikataa kuona msalaba, ingawa waliambiwa wazi kuwa ungekuja kutokea. Wamileraiti hawakuweza kuona kukatishwa tamaa kuu. Danieli, alipoarifiwa na Arioki kuhusu hali ya maisha na mauti iliyohusishwa na ndoto ya sanamu ya Nebukadneza, hakujua kilichokuwa katika ndoto hiyo wala jaribio la sanamu hiyo lilikuwa linaelekea wapi. Alichokijua tu ni kwamba ilikuwa hali ya maisha na mauti. Hivyo Danieli alihitaji muda kuelewa tafsiri.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Ndipo Danieli akaingia, akamwomba mfalme ampe muda, naye atamwonyesha mfalme tafsiri. Danieli 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Danieli alikuwa amedhihirisha imani katika chakula (mbinu) alichoamua kula katika jaribio la kwanza. Kwa hiyo alipewa muda, kama walivyopewa wanafunzi wakati wa Kristo. Muda uliotolewa kwa wanafunzi ulikuwa kipindi cha kifo cha Kristo, maziko, ufufuo na kupaa kwake kwa mara ya kwanza, kabla hajakutana na wanafunzi njiani kuelekea Emmaus, na kisha tena katika chumba cha juu. Kisha mwishoni mwa ule muda aliwapulizia Roho Mtakatifu.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Na alipokwisha kusema hayo, akawavuvia, akawaambia, Pokeeni Roho Mtakatifu. Yohana 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Ezekieli akanena unabii, na mifupa mikavu ikakusanyika pamoja. Kisha Ezekieli akanena unabii tena, na Roho Mtakatifu akapulizwa juu ya miili iliyoumbwa upya, nao wakasimama kama jeshi lenye nguvu. Kristo alipowapulizia wanafunzi, alifungua akili zao.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Kisha akawafumbua akili zao, ili wapate kuyaelewa maandiko. Luka 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Manabii wote wanazungumzia mwisho wa dunia, na Danieli siyo tofauti. Muda aliouomba ulikuwa ni kipindi ili apate mwangaza. Muda wa kusubiri wa Wamileraiti ulikuwa kuanzia tukio la kwanza la kukatishwa tamaa hadi walipotambua kwamba walikuwa katika kipindi cha kusubiri, kwa uhusiano na unabii wa Mathayo sura ya ishirini na tano na wa Habakuki sura ya pili. Historia ya kipindi cha kusubiri katika historia ya Wamileraiti ilitimia katika wakati wa ujumbe wa malaika wa pili. Danieli sura ya pili inawakilisha historia hiyo hiyo, hivyo ombi lake la muda kinabii linalingana na kipindi cha kusubiri cha Wamileraiti. Kwa hiyo, ombi la muda la Danieli na kipindi cha kusubiri cha Wamileraiti vinawakilisha kipindi cha kusubiri cha wale 144,000, kilichoanza tarehe 18 Julai 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Ombi la Danieli la muda ili kuelewa ndoto ya sanamu ya Nebukadneza linawakilishwa katika Ufunuo sura ya kumi na moja kama siku tatu na nusu ambazo mashahidi wawili wamelala wafu barabarani. Katika historia ya zile siku tatu na nusu za Ufunuo sura ya kumi na moja, siku tatu na nusu ambazo kwa njia ya ishara zinawakilisha jangwa la kinabii, kuna sauti inayolia. Sauti ya kibinadamu inayotumiwa na Mfariji ili kuamsha na kuleta mifupa mikavu iliyokufa katika uzima inawakilishwa na Danieli, ambaye amepewa ufunuo wa kinabii kuhusu ndoto hiyo na kile ilichowakilisha. Sauti inayolia nyikani imepewa ufahamu wa kinabii wa ndoto na maono, kama inavyowakilishwa na Danieli. Sauti hiyo inalia, hivyo ikionyesha kwamba amepewa ujumbe wa Kilio cha Usiku wa Manane, na kilio hicho hutolewa usiku wa manane, ambao unaashiria giza.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Katika giza totoro la usiku wa manane, sauti (Danieli) alipewa ufahamu wa ujumbe uliokuwa umefunikwa na giza. Amri iliyotolewa kwa sauti (Ezekieli) ni kutoa unabii kwa mifupa mikavu ya wafu. Anapofanya hivyo, Mfariji anapulizwa juu ya wafu walioko mitaani nao “wanahuishwa.” Lakini uamsho huo unakamilishwa tu kwa maombi. Maombi ni alama ya njia katika historia ya uamsho wa mifupa mikavu ya waliouawa mitaani. Danieli anawakilisha kinabii alama hiyo ya njia, pale panapofaa kabisa ambapo alama hiyo inatambuliwa.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> Uamsho wa utauwa wa kweli miongoni mwetu ndiyo ulio mkuu na wa haraka zaidi kati ya mahitaji yetu yote. Kutafuta hili ndilo liwe kazi yetu ya kwanza. Lazima kuwe na jitihada za dhati za kupata baraka za Bwana, si kwa sababu Mungu hayuko radhi kutujalia baraka zake, bali kwa sababu hatuko tayari kuzipokea. Baba yetu wa mbinguni yuko radhi zaidi kuwapa Roho Wake Mtakatifu wale wamwombao, kuliko wazazi wa duniani walivyo radhi kuwapa watoto wao zawadi njema. Lakini ni kazi yetu, kwa kukiri, kunyenyekea, kutubu, na kwa maombi ya dhati, kutimiza masharti ambayo kwayo Mungu ameahidi kutupatia baraka zake. Uamsho unapaswa kutarajiwa tu kama jibu la maombi. Wakati watu wamekosa sana Roho Mtakatifu wa Mungu, hawawezi kuthamini mahubiri ya Neno; lakini nguvu za Roho zinapogusa mioyo yao, basi mahubiri yanayotolewa hayatakuwa bila athari. Wakiongozwa na mafundisho ya Neno la Mungu, pamoja na udhihirisho wa Roho Wake, katika utumiaji wa busara timamu, wale wanaohudhuria mikutano yetu watapata uzoefu wa thamani, na watakaporudi nyumbani, watakuwa wameandaliwa kutoa mvuto wenye manufaa.

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> Washika bendera wa zamani walijua maana ya kushindana na Mungu katika maombi, na kufurahia kumiminwa kwa Roho Wake. Lakini hawa wanaondoka kwenye uwanja wa utendaji; na ni nani wanaoinuka kuchukua nafasi zao? Inakuwaje kwa kizazi kinachoinuka? Je, wamegeukia Mungu? Je, tumeamka kwa kazi inayoendelea katika patakatifu pa mbinguni, au tunasubiri nguvu fulani ya kutulazimisha ije juu ya kanisa kabla hatujaamka? Je, tunatumaini kuona kanisa lote likihuishwa? Wakati huo hautakuja kamwe.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> Kuna watu kanisani ambao hawajaongoka, na ambao hawataungana katika maombi ya dhati na yenye nguvu. Lazima tuingie katika kazi hii kibinafsi. Lazima tuombe zaidi, na tuzungumze kidogo. Uovu umeenea, na watu lazima wafundishwe wasiridhike na mfano wa utauwa bila roho na nguvu. Ikiwa tumeazimia kuchunguza mioyo yetu wenyewe, kuziacha dhambi zetu, na kusahihisha mielekeo yetu mibaya, roho zetu hazitainuliwa katika majivuno; tutajishuku sisi wenyewe, tukiwa na hisia ya kudumu kwamba utoshelevu wetu unatoka kwa Mungu. Ujumbe Ulioteuliwa, kitabu cha 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Kwa msingi wa imani katika lishe ambayo Danieli alikuwa amechagua kula, akaingizwa katika jaribio la kuonekana lililomtaka atumie mbinu iliyowakilishwa na lishe yake: kwanza aahidi kwamba Mungu wake angebainisha na kufafanua ndoto, na kisha atimize uwasilishaji wa ndoto hiyo kwa mfalme. Alikuwa na lishe sahihi, yaani mbinu sahihi, na hivyo alipaswa kudhihirisha imani yake kwa namna inayoonekana kwa kuwasilisha ujumbe wa ndoto ya sanamu ya Nebukadreza iliyokuwa katika giza totoro. Hatua yake iliyofuata ilikuwa udhihirisho wa wazi wa imani, kwa kuwa hapo alitumia kanuni ya kimungu kwa ajili ya watu wa Mungu wanapojikuta katika giza.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> Giza la yule mwovu huwazunguka wale wanaopuuza kuomba. Vishawishi vinavyonong'onezwa na adui huwavuta kutenda dhambi; na yote ni kwa sababu hawatumii fursa ambazo Mungu amewapa katika utaratibu wa kimungu wa sala. Kwa nini wana na mabinti wa Mungu wasisite kuomba, ilhali sala ndiyo ufunguo katika mkono wa imani wa kufungua ghala la mbinguni, ambamo zimehifadhiwa rasilimali zisizo na mipaka za Uweza usio na kikomo? Bila sala isiyokoma na kukesha kwa bidii tuko katika hatari ya kulegea na kupotoka kutoka njia iliyo ya haki. Adui hutafuta daima kuzuia njia ya kiti cha rehema, ili tusipate kwa kusihi kwa bidii na kwa imani neema na nguvu za kupinga majaribu. Hatua Kuelekea Kristo, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Kwa sababu ya giza la maudhui ya ndoto ya usiku ya Nebukadneza, Danieli akaungana pamoja na wenzake watatu wakaomba.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Ndipo Danieli akaenda nyumbani kwake, akaijulisha habari ile kwa Hanania, Mishaeli, na Azaria, wenzi wake; ili waombe rehema za Mungu wa mbinguni kwa habari ya siri hii, kusudi Danieli na wenzake wasiangamie pamoja na wenye hekima wengine wa Babeli. Ndipo siri ile ikafunuliwa kwa Danieli katika maono ya usiku. Kisha Danieli akamhimidi Mungu wa mbinguni. Danieli akajibu akasema, Na ahimidiwe jina la Mungu milele na milele; maana hekima na uweza ni wake. Yeye hubadili nyakati na majira; huondoa wafalme, na kuweka wafalme; huwapa wenye hekima hekima, na maarifa kwa wajuzao ufahamu. Hufunua mambo ya kina na yaliyositirika; anajua yaliyo gizani, na nuru hukaa pamoja naye. Nakushukuru na kukusifu, Ee Mungu wa baba zangu, ulienipa hekima na uweza, na umenijulisha sasa tulilokuomba kwako; kwa maana sasa umetujulisha jambo la mfalme. Danieli 2:17-23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Kisha Danieli alizawadiwa na Yeye ambaye "ajuae yaliyo gizani." Harakati za kutunga sheria ya Jumapili zinaendelea katika giza, na wale waliokiri kula mlo wa kiungu wanahitajika kutambua kuundwa kwa sanamu ya mnyama kunakoandaa jukwaa la kidini na kisiasa kwa kulazimisha alama ya mamlaka ya kipapa.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Danieli sura ya pili haibainishi tu historia ya malaika wa pili katika historia ya Wamileraiti, bali kwa moja kwa moja inaonyesha historia ya malaika wa pili katika harakati ya malaika wa tatu. Katika jaribio linalohusu ndoto ya sanamu aliyoota Nebukadneza, jaribio la sanamu ya mnyama linawakilishwa. Hatua za kinabii za watu wa Mungu kuamka na kutambua mazingira ya uhai na mauti ya sheria ya Jumapili inayokaribia zinabainishwa kwa namna mahsusi sana katika vitabu vya Danieli na Ufunuo.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Danieli anawakilisha mjumbe katika historia ambayo ujumbe wa maisha-au-kifo wa ndoto ya sanamu unatangazwa. Anasimama thabiti katika lishe aliyokuja kuielewa, na kwa imani anasema kwamba Mungu anaweza kufunua maono, lakini anaomba muda. Muda huo ni wakati wa kusubiri. Mwishoni mwa wakati wa kusubiri, anapewa maarifa ya yaliyokuwa katika ndoto ya giza ya Nebukadneza, lakini si hilo tu. Hapokei tu uelewa wa ndoto ya sanamu, ambayo inaashiria sanamu ya mnyama na jaribu linalohusiana nayo, bali pia anamsifu Mungu mwisho wa wakati wa kusubiri kwa kuwa Mungu “huwapa wenye hekima hekima, na maarifa kwa wale walio na ufahamu; hufunua mambo ya kina na ya siri; anajua yaliyomo gizani, na nuru hukaa pamoja naye.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Hapa Danieli anaweka sifa zake katika muktadha wa kwamba kumekuwa na “kuongezeka kwa maarifa”, maana ndiye anayebainisha katika sura ya kumi na mbili kwamba “wenye hekima” wataelewa “kuongezeka kwa maarifa”, na pia anamshukuru Mungu kwa kuwa amewapa “wenye hekima” “hekima” na “maarifa.” Anarejelea moja kwa moja wanawali wenye busara, na anauunganisha wakati wake na kipindi cha kuchelewa. Anaweka mfano uliopatikana katika sura ya pili moja kwa moja katika utimilifu kamili wa kipindi cha kuchelewa cha Mathayo ishirini na tano katika harakati ya malaika wa tatu. La muhimu zaidi ni kwamba kitabu cha Ufunuo kinabainisha kwamba muda mfupi kabla ya kufungwa kwa mlango wa rehema, Yohana aliambiwa asiyaweke muhuri maneno ya unabii ya vitabu vya Danieli na Ufunuo, kwa kuwa ni kitabu kimoja.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Wakati ambapo unabii wa Danieli na Ufunuo unafunuliwa ni katika wakati wa kukawia wa mfano wa wanawali kumi, na wakati huo unawakilishwa na ombi la Danieli la kupewa muda. Ombi lake la kupewa muda lilifuatiwa na maombi, ambayo lazima yatangulie ufufuo wa mifupa mikavu. Katika kipindi ambacho ongezeko la maarifa na ufahamu wa sanamu ya ndoto iliyofunikwa na giza vilifunuliwa, Mungu alimfanyia Danieli jambo jingine. “Yeye hufunua mambo ya kilindi na ya siri.” Jambo la siri katika historia ya Mwito wa Usiku wa Manane ni unabii ulio katika Ufunuo unaofunguliwa muda mfupi kabla ya mlango wa rehema kufungwa. Jambo hilo “la kina na la siri” ni “ukweli.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Kweli inakuwa ufunguo wa kinabii unaofunguliwa kwa mjumbe anayewakilishwa na Danieli, unaoruhusu historia iliyofichwa ya "ngurumo saba" kutambuliwa. Historia iliyofichwa ni historia ya alama tatu za njiani. Ya kwanza ni tukio la kuvunjika moyo na ya mwisho ni tukio la kuvunjika moyo, kama inavyoonyeshwa katika historia ya Wamileraiti. Neno la Kiebrania linalotafsiriwa kuwa "kweli" liliumbwa na "Mwanaisimu wa Ajabu", kupitia muunganiko wa herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania. Yesu ni wa kwanza na wa mwisho, naye ndiye "kweli." Muundo wa neno hilo lililoumbwa na "Mwanaisimu wa Ajabu" unatambulisha alama tatu za njiani za kinabii ambazo ndizo historia iliyofichwa ya "ngurumo saba", ambazo zilipaswa kutiwa muhuri hadi Danieli alipoomba "wakati" na akaenda kuomba.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Masikitiko ya tarehe 18 Julai 2020 yalikuwa alama ya kwanza ya njia, na yanaonyesha masikitiko yanayohusiana na ile ya mwisho miongoni mwa alama tatu za njia, ambayo ni sheria ya Jumapili. Herufi ya kati, herufi ya kumi na tatu, ni ishara ya uasi, na pia ni ishara ya alama ya kati ya historia iliyofichwa ya ngurumo saba. Uasi unawakilishwa na wanawali wapumbavu katika Kilio cha Usiku wa Manane, kwa kuwa Kilio cha Usiku wa Manane ndicho alama ya kati ya historia ya hatua tatu ya tarehe 18 Julai 2020, Kilio cha Usiku wa Manane, na sheria ya Jumapili inayokuja hivi karibuni. Mara tu inapokuwa usiku wa manane, muda unaingia katika saa ya kumi na tatu, ambapo dhihirisho dhahiri la wanawali wapumbavu linaonyeshwa na utambuzi wao kwamba hawana mafuta ya dhahabu.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Katika "jangwa" la kiishara la "siku tatu na nusu" za Ufunuo sura ya kumi na moja, watu wa Mungu wanaakilishwa kuwa katika historia ya kiishara ya laana ya "mara saba." Mwisho wa kipindi hicho, wanapaswa kutambua kwamba wametawanywa, kwamba wametenda dhambi, kwamba baba zao wametenda dhambi, kwamba wamekuwa wakitembea kinyume na Mungu na kwamba Mungu amekuwa akitembea kinyume nao. Utambuzi huo uwapeleke kuomba sala ya Mambo ya Walawi ishirini na sita. Utambuzi huo kwamba wanapaswa kuomba sala ya Mambo ya Walawi ishirini na sita unalingana kinabii na sala ya Danieli katika sura ya pili, na unaonyeshwa na sala ya Danieli katika sura ya tisa. Sababu iliyomfanya Danieli aombe sala ya Mambo ya Walawi ishirini na sita katika sura ya tisa ilitokana na kutambua kwake kwamba kipindi cha miaka sabini cha unabii wa Yeremia kuhusu utekwa wa watu wa Mungu kilikuwa kimefikia mwisho.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Miaka hiyo hiyo sabini inawakilisha historia ya kutiwa muhuri kwa watu wa Mungu. Miaka hiyo sabini inawakilisha utakaso wa sura ya tatu ya Malaki na usafishaji wa hekalu mara mbili uliofanywa na Kristo. Zinawakilisha historia ya mtihani wa sanamu ya mnyama. Historia hiyo ilianza Septemba 11, 2001, na inamalizika katika sheria ya Jumapili inayokuja hivi karibuni. Mwishoni mwa kipindi hicho cha mfano cha miaka sabini, Danieli anatafuta "wakati wa kukawia" ili aombe. Maombi yake yalijibiwa wakati siri ya mwisho ya unabii ilipofunuliwa kwake. Ufunuo huo ulikuja wakati watu wa Mungu wa Kiprotestanti wa kweli walipokuwa bado katika kipindi cha "jangwani" cha kutawanyika baada ya Julai 18, 2020. Wakati huo "kweli" ilifunuliwa kwa "sauti ya mtu aliaye nyikani".

We will continue Daniel chapter two in the next article.

Tutaendelea na sura ya pili ya Danieli katika makala inayofuata.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Na hasira za Bwana ziliwaka juu ya nchi hii, ili kuiletea laana zote zilizoandikwa katika kitabu hiki; naye Bwana akawang'oa katika nchi yao kwa hasira, na kwa ghadhabu, na kwa hasira kuu, akawatupa katika nchi nyingine, kama ilivyo hivi leo. Mambo ya siri ni ya Bwana Mungu wetu; bali mambo yaliyofunuliwa ni yetu sisi na watoto wetu milele, ili tuyashike maneno yote ya sheria hii. Kumbukumbu la Torati 29:27-29.

Back to Articles