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# The Book of Daniel - Number Eighty-Five

Kitabu cha Danieli - Nambari Themanini na Tano

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Kufunua Safari ya Kinabii: Uhusiano wa Kimungu wa Matukio Muhimu ya Kihistoria

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Baada ya miaka mia moja ishirini na sita tangu uasi wa mwaka 1863, mwaka 1989 mistari sita ya mwisho ya Danieli kumi na moja ilifunuliwa. Maarifa ambayo yalifunuliwa kwanza mwaka huo yalikuwa utambuzi wa mistari ya urekebisho katika historia takatifu, na ufunuo kwamba yote yalikwenda sambamba. Kisha mwaka 1992, nuru ya mistari sita ya mwisho ilianza kufunguka. Mawasilisho ya kwanza ya hadharani ya kweli hizi yalifanyika mwaka 1994, na mada ilikuwa mistari ya urekebisho. Mwaka 1996, jarida lilichapishwa lenye kichwa The Time of the End, ambalo lilibainisha mistari sita ya mwisho ya Danieli kumi na moja.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Mwaka 1996 ulikuwa mwaka ambao ujumbe uliwekwa rasmi, jambo ambalo ni alama ya njia inayokwenda sambamba na kuwekwa rasmi kwa ujumbe wa William Miller mnamo 1831. Ujumbe wa Miller ulikuwa tangazo la kufunguliwa kwa hukumu, na mistari sita ya mwisho ya Danieli sura ya kumi na moja yalikuwa tangazo la kufungwa kwa hukumu. Mada ya ujumbe wa Miller ilikuwa wakati wa kinabii kama ulivyofunuliwa katika Biblia. Mada ya mistari sita ya mwisho ya Danieli sura ya kumi na moja ilikuwa Roma ya kisasa (mfalme bandia wa kaskazini). Mbinu iliyofunuliwa kwa Miller ilikuwa Kanuni zake kumi na nne za Ufafanuzi wa Unabii. Mbinu iliyofunuliwa mwaka 1989 ilikuwa “mstari juu ya mstari” wa harakati za marekebisho.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Kazi ya Miller ilijumuisha kuthibitishwa kwa Neno la Mungu kuwa chenye mamlaka, kinyume na mapokeo na desturi za kipapa zilizokuwa zikitawala ulimwenguni kwa miaka elfu moja mia mbili na sitini. Kwa sababu hii, ujumbe wa Miller uliachapishwa kwa mara ya kwanza mwaka 1831 (hivyo kuufanya ujumbe wa Miller kuwa rasmi), miaka mia mbili na ishirini kamili baada ya kutolewa kwa Biblia ya King James. Kazi ya Future for America ilikuwa kubainisha jukumu la Marekani katika kuponya jeraha la mauti la upapa katika sheria ya Jumapili inayokuja hivi karibuni. Kwa sababu hii, jarida la The Time of the End lilichapishwa mwaka 1996 (hivyo kuufanya ujumbe huo kuwa rasmi), miaka mia mbili na ishirini kamili baada ya kuanzishwa kwa Marekani mwaka 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Utambuzi wa miaka mia mbili na ishirini iliyofunga pamoja mada ya kila harakati ya mageuzi na rejeo la kihistoria haukutambuliwa hadi muda mrefu baada ya Septemba 11, 2001, kwa kuwa haikuwa hadi ole wa tatu ulipofika katika tarehe hiyo ndipo Bwana alipowaongoza watu wake kurudi katika njia za kale za Yeremia sura ya sita, aya ya kumi na sita na ya kumi na saba. Hapo ndipo nuru ya “mara saba” ilipogunduliwa upya, na kadiri nuru hiyo ilivyoendelea, ikawa dhahiri kwamba mia mbili na ishirini ndiyo nambari inayounganisha Danieli sura ya nane, aya ya kumi na tatu na ya kumi na nne. Katika aya ya kumi na tatu, maono ya “chazon” ya historia ya kinabii yanabainishwa, na katika aya ya kumi na nne, maono ya “mareh” ya “muonekano” yanabainishwa. Uhusiano kati ya aya hizo mbili ndio uliomleta Gabrieli kumfundisha Danieli, na Danieli anawakilisha watu wa Mungu katika siku za mwisho wanaokuja kuelewa uhusiano kati ya maono hayo mawili.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Maono ya aya ya kumi na tatu yanawakilisha "mara saba" (miaka elfu mbili mia tano na ishirini), na maono ya aya ya kumi na nne yanawakilisha siku elfu mbili mia tatu (miaka). "Mara saba" dhidi ya ufalme wa kusini wa Yuda, unaowakilisha Yuda, Yerusalemu na patakatifu, yalianza mwaka 677 KK, na miaka elfu mbili mia tatu inayotambulisha urejesho wa Yerusalemu na patakatifu ilianza mwaka 457 KK.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Miaka mia mbili na ishirini inaunganisha maono haya mawili pamoja, na nambari mia mbili na ishirini ilitambuliwa kuwa ishara ya uhusiano kati ya kukanyagwa chini kwa jeshi na mahali patakatifu, kulikofanywa na nguvu za uharibifu za upagani na upapa, jambo linalowakilishwa kama kutawanywa na ghadhabu ya Mungu. Miaka mia mbili na ishirini iliunganisha maono ya kazi ya kishetani ya kukanyaga chini mahali patakatifu pamoja na maono ya kazi ya kimungu ya kulirejesha hekalu hilo hilo. Hivyo, miaka mia mbili na ishirini ni ishara inayowakilisha uhusiano mtakatifu.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Kama vile harakati ya Millerite ilikoma wakati wa uasi wa 1863, na kisha miaka mia moja ishirini na sita baadaye harakati ya malaika wa tatu ikaja, hivyo ikisisitiza kwamba harakati hizo mbili ziliunganishwa kwa ishara ya “mara saba” (mia moja ishirini na sita), vivyo hivyo miaka mia mbili na ishirini iliunganisha kuanzishwa kwa ujumbe wa Biblia na Miller mnamo 1831 na uchapishaji wa Biblia ya King James mnamo 1611; vivyo hivyo kipindi hicho hicho kiliunganisha Future for America na mwanzo wa Marekani, kama kilivyotambua mwisho wa Marekani.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Tarehe 22 Oktoba, 1844, Mjumbe wa Agano akaingia ghafla hekaluni alilolijenga katika kipindi cha miaka arobaini na sita, kuanzia 1798, mwisho wa ghadhabu ya kwanza, hadi 1844, mwisho wa ghadhabu ya mwisho. Kuingia kwake hekaluni kulitanguliwa na kumiminwa kwa Roho Mtakatifu katika harakati ya Kilio cha Usiku wa Manane, ambayo iliashiriwa na kuingia kwa ushindi kwa Kristo katika Yerusalemu. Mashahidi wawili hao wanathibitisha kwamba, harakati ya Kilio cha Usiku wa Manane itakaporudiwa katika siku za mwisho, Kristo atakuwa amelijenga hekalu la mia moja arobaini na nne elfu. Harakati hizo mbili ambamo Kilio cha Usiku wa Manane cha mfano wa wanawali kumi kinatimizwa ni sambamba kila moja na nyingine.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Historia ya Wamileraiti (harakati ya malaika wa kwanza) inawakilisha udhihirisho unaoongezeka wa nguvu za Mungu ulioanza wakati kitabu cha Danieli kilipofunguliwa mwaka 1798. Nguvu hiyo iliongezeka wakati malaika wa Ufunuo sura ya kumi aliposhuka tarehe 11 Agosti 1840. Kisha kukatokea tukio la kwanza la kukatishwa tamaa mnamo tarehe 19 Aprili 1844, na hatimaye tukio hilo likasababisha kumwagwa kwa Roho Mtakatifu katika mkutano wa kambi wa Exeter ulioanza tarehe 12 Agosti 1844, na kumwagiko huo ukaendelea kuenea kama wimbi kubwa la bahari kote katika nchi hadi tarehe 22 Oktoba 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Historia ya Future for America (harakati ya malaika wa tatu) inawakilisha udhihirisho unaozidi kuongezeka wa nguvu ya Mungu ulioanza wakati kitabu cha Danieli kilipofunuliwa mwaka 1989. Nguvu hiyo iliongezeka malaika wa Ufunuo kumi na nane aliposhuka tarehe 11 Septemba 2001. Kisha, mnamo tarehe 18 Julai 2020, kulijiri kukatishwa tamaa kwa kwanza, jambo ambalo hatimaye litasababisha kumwagwa kwa Roho Mtakatifu. Kumwagwa huku kutaendelea kuenea kama moto wa nyika duniani kote hadi Mikaeli atakaposimama na kipindi cha rehema kwa wanadamu kitakapofungwa.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Tarehe 22 Oktoba 1844, unabii kadhaa ulitimizwa, hivyo kuonyesha kwamba katika sheria ya Jumapili inayokaribia kuja, unabii kadhaa utatimizwa tena. Mmoja wa unabii huo ni kukawia kwa maono kama kunavyowakilishwa katika Habakuki sura ya pili. Habakuki sura ya pili inabainisha uzoefu wa harakati ya malaika wa kwanza na wa tatu. Harakati zote mbili hukabiliwa na mjadala kuhusu mbinu sahihi ya kibiblia unaofanyika kati ya wawakilishi wa harakati hiyo na wale waliokuwa watu wateule hapo awali, ambao wanapitwa kando wakati wa mchakato wa mjadala.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Ujumbe uliopaswa kutetewa na walinzi wa historia ya malaika wa kwanza ulikuwa ni kubainisha kweli (vito vya Miller), ambazo hatimaye ziliwakilishwa katika chati mbili takatifu za 1843 na 1850. Katika mchakato wa mjadala, kungekuwa na kuvunjika kwa matumaini kulikoweka alama ya utengano kutoka kwa makundi mawili hasimu, na wito kwa waaminifu wa kujitoa wakfu kwa kina zaidi.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Kisha Habakuki anabainisha tofauti kati ya makundi mawili yaliyohusika katika mchakato wa kupima kweli za msingi. Mchakato huo wa kupima, uliojumuisha mjadala kati ya makundi hayo mawili, mjadala uliokoma tarehe 22 Oktoba 1844, ulimalizika pale pale ambapo sura ya pili ya Habakuki iliishia.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Bwana aliingia ghafla hekaluni lake la Wamileraiti, na dunia yote wakati huo ilipaswa kunyamaza kimya, kwa kuwa Siku ya Upatanisho ya mfano halisi ilikuwa imewadia na hukumu ya wafu ilikuwa imeanza. Historia ya kinabii ya Habakuki sura ya pili iliisha tarehe 22 Oktoba 1844, na Yesu daima hutambulisha mwisho wa jambo kwa mwanzo wake. Mwanzo wa maono mawili, ya miaka elfu mbili mia tano na ishirini ya kukanyagwa chini kwa patakatifu na jeshi, na ya urejesho wa patakatifu na jeshi, ulianza pamoja, lakini umetenganishwa na miaka mia mbili na ishirini, na yalipokwisha, yalitambuliwa kuwa yamekwisha, katika Habakuki sura ya MBILI, aya ya ISHIRINI.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Itakapokuja hivi karibuni sheria ya Jumapili, unabii kadhaa utatimia. Mojawapo ni kuchelewa kwa maono kama kunavyoonyeshwa katika Habakuki sura ya pili. Habakuki sura ya pili inaonyesha tajriba ya harakati zote mbili—ya malaika wa kwanza na ya malaika wa tatu. Harakati zote mbili hukabiliwa na mjadala kuhusu mbinu sahihi ya kibiblia unaofanyika kati ya wawakilishi wa harakati hiyo na waliokuwa watu wateule wa zamani ambao wanapitwa kando wakati wa mchakato wa mjadala.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Ujumbe unaopaswa kutetewa na walinzi wa historia ya malaika wa tatu ni utambulisho wa kweli (vito vya Miller), ambavyo hatimaye viliwakilishwa kwenye chati mbili takatifu za 1843 na 1850. Katika mchakato wa mjadala kulikuwa na kuvunjika moyo kulikoashiria utengano kati ya makundi mawili yanayopingana, na wito kwa waaminifu wa kujitoa wakfu kwa undani zaidi. Kisha Habakuki anatambua tofauti kati ya makundi hayo mawili yaliyohusika katika mchakato wa kujaribiwa kwa kweli za msingi. Mchakato huo wa kujaribiwa, uliowakilishwa na mjadala kati ya makundi hayo mawili, utakamilika kikamilifu katika sheria ya Jumapili inayokuja hivi karibuni, mahali pale pale ambapo sura ya pili ya Habakuki iliishia.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Bwana ataingia ghafla katika hekalu la wale mia na arobaini na nne elfu, na ndipo dunia yote itanyamaza kimya, kwa kuwa Siku ya Upatanisho ya mfano halisi itafikia hukumu ya walio hai. Historia ya kinabii ya Habakuki sura ya pili inakomea kwa sheria ya Jumapili inayokuja karibuni, na Yesu daima hulinganisha mwisho wa jambo na mwanzo wake.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Hukumu ya walio hai ilianza Septemba 11, 2001, lakini hukumu ni mchakato. Mchakato huo unaanza na nyumba ya Mungu, kisha hufikia hatua ambapo hukumu inawajia wale walio nje ya nyumba ya Mungu. Wakati majengo makubwa ya Jiji la New York yalipoangushwa, hukumu iliyowakilishwa na malaika wa kuweka muhuri anayepitia Yerusalemu na kuweka alama juu ya wale wanaougua na kulia kwa ajili ya machukizo yanayofanywa kanisani, na pia machukizo yanayofanywa katika nchi, ilianza. Wakati sheria ya Jumapili itakapokuja hivi karibuni, Kristo atakuwa amekamilisha kazi ya kujenga hekalu la wale mia moja arobaini na nne elfu, na malaika wa maangamizi wataleta hukumu juu ya Yerusalemu.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Wale mia na arobaini na nne elfu kisha wanainuliwa kama bendera, na hukumu ya walio hai inaanza kwa ajili ya kundi lingine, linalowakilishwa na Edomu, Moabu, na wa kwanza wa wana wa Amoni katika Danieli sura ya kumi na moja, aya ya arobaini na moja.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Iwe tunazingatia harakati ya Wamileraiti ya malaika wa kwanza au harakati kuu ya malaika wa tatu, historia kamili ya harakati za matengenezo inaonyesha ufunuo wa ukweli unaoongezeka hatua kwa hatua, unaohitimishwa kwa kumiminwa kwa Roho Mtakatifu. Kumiminwa kwa Roho Mtakatifu ndilo kiini cha unabii wa siku za mwisho. Ndiyo sababu wanawali wapumbavu hawana mafuta na wanawali werevu wanayo. Mafuta ni mvua.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Wanasema, Ikiwa mtu amemwacha mkewe, naye akaondoka kwake, akawa wa mtu mwingine, je, atamrudia tena? Je, nchi hiyo haitatiwa unajisi sana? Lakini wewe umefanya ukahaba pamoja na wapenzi wengi; hata hivyo nirudie tena, asema Bwana. Inua macho yako kwenye mahali pa juu, ukaone ni wapi usikowahi kulaliwa. Njiani umewakalia ukiwasubiri, kama Mwarabu jangwani; nawe umeitia nchi unajisi kwa uzinzi wako na kwa uovu wako. Kwa sababu hiyo manyunyu yamezuiliwa, wala hakukuwa na mvua ya masika; nawe umekuwa na paji la uso la kahaba, umekataa kuaibika. Je, hutaniita tangu wakati huu, Baba yangu, wewe ndiwe kiongozi wa ujana wangu? Yeremia 3:1-4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Katika kifungu hicho (na manabii wote hunena kuhusu siku za mwisho), Mungu anaonyesha kwamba watu wake wamefanya ukahaba, hadi kufikia hatua ya kuwa na kipaji cha kahaba. Kahaba wa siku za mwisho ni mamlaka ya Kipapa, na kipaji cha uso kinawakilisha uamuzi wa makusudi. Watu wa Mungu wa siku za mwisho ni waovu, lakini Mungu anatoa mwito wa mwisho, ingawa wamefikia hatua ya kufanya uamuzi uleule kama yule kahaba. Wamejenga tabia inayowakilishwa na kizazi cha nne, ambapo wako tayari kuabudu jua kama inavyoonyeshwa katika kizazi cha nne cha Ezekieli sura ya nane.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> Wakati umefika ili nuru ya kweli iangaze katikati ya giza la maadili. Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya watu dhidi ya kupokea alama ya mnyama au ya picha yake katika vipaji vya nyuso zao au katika mikono yao. Kupokea alama hii kunamaanisha kufikia uamuzi uleule kama alioufanya mnyama, na kutetea mawazo yale yale, kinyume moja kwa moja na neno la Mungu. Kwa wote wanaopokea alama hii, Mungu asema, 'Mtu huyo atakunywa katika mvinyo wa ghadhabu ya Mungu, ambao umemiminwa bila kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwanakondoo.' Review and Herald, Julai 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremia anawatambua watu wa Mungu wa siku za mwisho kuwa tayari wana paji la uso la kahaba. Wako ukingoni wa kupokea alama ya mnyama kwa kuwa ni "waovu". Katika kifungu kilichonukuliwa hivi punde, Dada White anaendelea:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> Ikiwa nuru ya kweli imewasilishwa kwako, ikifunua Sabato ya amri ya nne, na kuonyesha kwamba hakuna msingi katika Neno la Mungu kwa uadhimisho wa Jumapili, na bado unashikilia Sabato ya uongo, ukikataa kuitunza kuwa takatifu Sabato ambayo Mungu huiita 'Siku Yangu takatifu,' unapokea alama ya mnyama. Hili hutokea lini?-Wakati unapotii amri inayokuamuru uache kazi siku ya Jumapili na kumwabudu Mungu, ilhali unajua kwamba hakuna hata neno moja katika Biblia linaloonyesha kwamba Jumapili ni kitu kingine isipokuwa siku ya kawaida ya kazi, unakubali kupokea alama ya mnyama, na unakataa muhuri wa Mungu. Tukipokea alama hii katika vipaji vya nyuso zetu au katika mikono yetu, hukumu zilizotamkwa dhidi ya wasiotii lazima zituangukie. Lakini muhuri wa Mungu aliye hai huwekwa juu ya wale wanaoishika Sabato ya Bwana kwa dhamiri njema.

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> 'Na Mungu akaona kwamba uovu wa mwanadamu ulikuwa mkubwa duniani, na ya kuwa kila kusudi la mawazo ya moyo wake lilikuwa uovu tu daima.... Nayo dunia pia ilikuwa imeharibika mbele za Mungu, na dunia ikajaa udhalimu.... Mungu akamwambia Nuhu, Mwisho wa kila mwenye mwili umefika mbele zangu; kwa maana dunia imejaa udhalimu kwa sababu yao; na, tazama, nitawaangamiza pamoja na dunia.' Walipaswa kukatiliwa mbali kwa sababu walikuwa wameitia unajisi dunia ambayo Mungu aliiumba ili ifurahiwe na watu wenye haki.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> "'Kama ilivyokuwa siku za Nuhu,' alisema Kristo, 'ndivyo itakavyokuwa pia katika siku za Mwana wa Adamu.' Na je, si hivyo? Mtu yeyote atakayechunguza magazeti ya kila siku anaweza kuona orodha ndefu ya uhalifu—ulevi, wizi, unyang'anyi, ubadhirifu, mauaji. Wakati mwingine familia nzima zinauawa ili kutosheleza tamaa ya mtu ya kumiliki fedha au mali ambayo si yake. Kwa kweli dunia inakuwa kama ilivyokuwa siku za Nuhu, kwa sababu watu wanazipuuza waziwazi amri za Mungu." Review and Herald, Julai 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremia anawatambua watu wa Mungu wa siku za mwisho ambao wako karibu kuabudu jua; na anapofanya hivyo anabainisha kwamba, “Kwa sababu hiyo manyunyu yamezuiliwa, wala hapakuwa na mvua ya vuli; nawe ulikuwa na kipaji cha uso wa kahaba, haukutaka kuaibika.” “Waovu” miongoni mwa watu wa Mungu katika siku za mwisho hawapokei mvua ya vuli, nao wanakataa kuaibika, kwa kuwa mawazo yao yamekuwa maovu daima, kama inavyoonyeshwa na historia ya Nuhu, na pia na vyumba vya sanamu katika chukizo la pili katika sura ya nane ya Ezekieli.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremia anawaelekeza waovu wasio na aibu wa watu wa Mungu katika siku za mwisho "kulia" "kutoka" "wakati" huo kwa "kiongozi wa" "ujana" wao. Kiongozi wa ujana wa Uadventista ulikuwa mbao mbili za Habakuki na vito vilivyowakilishwa juu yao. Tumaini pekee la kujinasua kutoka katika uovu unaokaribia kuwaletea kifo cha milele waovu wa watu wa Mungu katika siku za mwisho ni kumlilia Mungu aliyekuwa kiongozi katika mwanzo uliowasili katika "wakati wa mwisho" mnamo 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Suala katika historia ya malaika wa kwanza au wa tatu ni iwapo utapokea au hutapokea mvua ya mwisho. Mvua ya mwisho ilianza wakati mataifa yalikasirika tarehe 11 Septemba 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

"Mvua ya mwisho," ambayo pia inatambulika kama "kuburudishwa," ilianza wakati mataifa yalipoghadhabika, na wakati huo "kazi ya wokovu" ilianza kufikia kikomo. Malaika wanne wa Ufunuo sura ya saba wanazuia pepo nne wakati kutiwa muhuri kwa wale mia moja arobaini na nne elfu kunapokamilishwa, na katika Ezekieli sura ya tisa, kazi hiyo inaonyeshwa na malaika wanaoweka alama juu ya wale wanaougua na kulia kwa ajili ya machukizo yanayotendwa Yerusalemu. Tarehe 11 Septemba 2001, malaika walianza kazi ya mwisho ya kuweka alama juu ya mapaji ya nyuso za wale mia moja arobaini na nne elfu.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Kazi ya kufunga ya malaika wa tatu inatimizwa wakati wa kumiminwa kwa mvua ya mwisho, ambayo pia ni "kuburudishwa", na huo ni ujumbe.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Yeye akawaambia, Hiki ndicho pumziko ambalo mnaweza kuwapumzisha waliochoka; na huu ndio uburudisho; lakini hawakutaka kusikia. Isaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Ujumbe wanaokataa kuusikia katika kitabu cha Isaya ni ujumbe unaotolewa kwa ndimi za kigugumizi, nao ni ujumbe wa kujaribu unaowakilisha mbinu ya 'mstari juu ya mstari'.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Lakini neno la Bwana lilikuwa kwao agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, waanguke nyuma, wavunjike, wategwe, na wakamatwe. Kwa hiyo sikieni neno la Bwana, enyi watu wenye dharau, mnaotawala watu hawa walioko Yerusalemu. Kwa kuwa mmesema, Tumefanya agano na mauti, na pamoja na Kuzimu tuko katika mapatano; wakati pigo linalofurika litakapopita, halitatufikia; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejificha. Isaya 28:13-15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Neno la Bwana, ambalo ni ujumbe wa pumziko na uburudisho (mvua ya mwisho), linalowasababisha "waende, waanguke nyuma, wavunjike, wanaswe, na watwaliwe," linatolewa kwa "wanaume wenye dhihaka, wanaotawala watu hawa walioko Yerusalemu." Yerusalemu ndiko malaika wanapoweka alama juu ya wale wanaougua na kulia, na wale wazee waliosaliti amana yao ndio wa kwanza kuanguka.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> Alama ya wokovu imewekwa juu ya wale “wanaougua na kulia kwa ajili ya machukizo yote yanayofanyika.” Sasa malaika wa mauti anatoka, anayewakilishwa katika maono ya Ezekieli na watu wenye silaha za kuchinja, ambao wamepewa amri: “Uwaueni kabisa wazee na vijana, wanawali, watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote ambaye ana alama; nanyi anzeni katika patakatifu pangu.” Asema nabii: “Wakaanza kwa wale wazee waliokuwa mbele ya nyumba.” Ezekieli 9:1-6. Kazi ya maangamizi inaanza miongoni mwa wale waliodai kuwa walinzi wa kiroho wa watu. Walinzi wa uongo ndio wa kwanza kuanguka. Hakuna wa kuonewa huruma, wala wa kuachwa hai. Wanaume, wanawake, wanawali, na watoto wadogo wanaangamia pamoja. Pambano Kuu, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Tutaendelea kushughulikia ongezeko la maarifa lililotokea mwaka 1989 katika makala inayofuata.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Yeye aonae yaliyomo ndani, asomaye mioyo ya watu wote, asema juu ya wale waliopokea nuru kuu: 'Hawahuzuniki wala kustaajabu kwa sababu ya hali yao ya maadili na kiroho.' Naam, wamechagua njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Mimi nami nitachagua udanganyifu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyenjibu; niliposema, hawakusikia; bali walitenda uovu mbele ya macho Yangu, na wakachagua kile nisichokipendezewa.' 'Mungu atawapelekea upotevu wenye nguvu, ili waamini uongo,' kwa sababu hawakupokea pendo la kweli, ili wapate kuokolewa,' 'bali walipendezwa na udhalimu.' Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Mwalimu wa mbinguni akauliza: "Ni udanganyifu gani wenye nguvu zaidi unaweza kuihadaa akili kuliko kujifanya kwamba unajenga juu ya msingi ulio sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unafanya mambo mengi kulingana na sera za kidunia na unatenda dhambi dhidi ya Yehova? Ee, huu ni udanganyifu mkubwa, hadaa ya kuvutia, inayoteka akili za watu wakati ambapo wale waliowahi kuijua kweli huudhania mfano wa utauwa kuwa ndiyo roho na nguvu yake; wanapodhani kwamba ni matajiri na wameongezewa mali na hawahitaji chochote, ilhali kwa kweli wanahitaji kila kitu." Ushuhuda, juzuu ya 8, 249, 250.

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