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# The Book of Daniel - Number Fifty-Four

Kitabu cha Danieli - Nambari Hamsini na Nne

Unveiling the Last Days: Daniel’s Quest for Understanding

Kufunua Siku za Mwisho: Safari ya Danieli ya Kutafuta Uelewa

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Tulimalizia makala ya hivi karibuni kwa dondoo kutoka Prophets and Kings, ambamo Dada White alibainisha kwamba Danieli alikuwa akitafuta “kuelewa uhusiano uliokuwepo kati ya utekwa wa miaka sabini, kama ulivyotabiriwa kupitia Yeremia, na miaka elfu mbili mia tatu ambayo katika maono alimsikia mgeni wa mbinguni akitangaza kwamba ingepita kabla ya kutakaswa kwa patakatifu pa Mungu.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> Kupitia maono mengine, nuru zaidi ilimulikwa juu ya matukio ya wakati ujao; na ilikuwa mwishoni mwa maono haya ndipo Danieli aliposikia “mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyesema, Haya maono yatadumu hata lini?” Danieli 8:13. Jibu alilopewa, “Hata siku elfu mbili na mia tatu; ndipo patakatifu patasafishwa” (aya ya 14), lilimchanganya sana. Kwa bidii alitafuta maana ya hayo maono. Hakuweza kuelewa uhusiano uliokuwapo kati ya uteka wa miaka sabini, kama ulivyotabiriwa kupitia Yeremia, na miaka elfu mbili na mia tatu ambayo katika maono alimsikia yule mgeni wa mbinguni akitangaza kwamba ingebidi ipite kabla ya kusafishwa kwa patakatifu pa Mungu. Malaika Gabrieli alimpa ufafanuzi wa sehemu tu; hata hivyo, nabii aliposikia maneno, “Maono ... yatakuwa kwa siku nyingi,” alizimia. “Mimi, Danieli, nilizimia,” anaandika kuhusu uzoefu wake, “na nikaumwa siku kadhaa; baadaye nikaondoka, nikafanya shughuli za mfalme; nami niliastaajabu kwa hayo maono, lakini hakuna aliyeelewa.” Aya 26, 27. Manabii na Wafalme, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Wafuasi wa Miller hawakuwahi kufikia uelewa kamili wa ujumbe wa msingi walioutangaza. Wakati ulipofika ambapo Simba wa kabila la Yuda alitaka kutoa maelezo zaidi kuhusu "mara saba," wao waliingia katika hali ya Laodikia, na miaka saba baadaye wakakataa kabisa nuru ya "mara saba." Hawakuona kamwe uhusiano kamili kati ya miaka sabini na miaka elfu mbili mia tatu, ambao Danieli alikuwa amejitahidi sana kuuelewa. Danieli anawakilisha watu wa Mungu wa siku za mwisho.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Nchi kufurahia sabato zake ni sehemu ya agano lililopewa Israeli ya kale, ambalo lilijumuisha kupumzika kwa nchi kila mwaka wa saba. Agano hilo lilijumuisha mzunguko wa miaka saba unaojirudia mara saba. Liliwemo pia kuachiliwa huru kwa watumwa na kurejeshwa kwa mali mwishoni mwa mizunguko saba ya miaka saba (miaka arobaini na tisa) wakati wa sherehe iitwayo Yubilei. Wayahudi hawakutii kanuni hizo za agano, na 2 Mambo ya Nyakati inabainisha kwamba miaka sabini ya utekwa, aliyoitaja nabii Yeremia, iliwakilisha miaka mia nne na tisini ya uasi uliotangulia. Katika miaka mia nne na tisini, kama Israeli ya kale ingalikuwa imetii maagizo ndani ya agano kama yalivyowekwa katika Walawi ishirini na tano, kungekuwa na jumla ya miaka sabini ambayo nchi ingepumzika. Mwaka wa kibiblia una siku mia tatu na sitini, na siku mia tatu na sitini zikizidishwa kwa saba ("mara saba") ni siku elfu mbili na mia tano na ishirini.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Miaka sabini ina uhusiano wa moja kwa moja na kupumzika kwa ardhi, jambo ambalo lina uhusiano wa moja kwa moja na “mara saba.” Danieli alikuwa akitafuta “kuelewa uhusiano” wa “utekwa wa miaka sabini,” “na miaka elfu mbili mia tatu” “kabla ya kutakaswa kwa patakatifu pa Mungu.” Hivyo alikuwa akitafuta kuelewa uhusiano kati ya ono la “chazon” na ono la “mareh.” Haiwezekani kuelewa uhusiano huo bila kukubali kupumzika kwa ardhi kunakotajwa katika Walawi sura ishirini na tano na ishirini na sita pamoja na utekwa wa miaka sabini uliotajwa na Yeremia. Ikiwa huamini kwamba “mara saba” inawakilisha kipindi cha kinabii cha miaka elfu mbili mia tano na ishirini, unajiondoa miongoni mwa wale wanaowakilishwa na Danieli katika siku za mwisho. Wafuasi wa Miller waliamini kwamba “mara saba” ilikuwa unabii wa wakati, lakini Uadventista sasa haamini hivyo tena.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Danieli, kama ilivyo kwa manabii wote, anawakilisha watu wa Mungu mwishoni mwa dunia, na maoni ya Dada White kuhusu shauku yake ya kuelewa uhusiano kati ya miaka sabini ("mara saba") na miaka elfu mbili mia tatu, yanawakilisha shauku ambayo watu wa Mungu wa siku za mwisho wanapaswa kuwa nayo. Kama ilivyosemwa katika makala zilizotangulia, hakuna kweli zilizowakilishwa kwenye chati za 1843 na 1850 ambazo haziungwi mkono moja kwa moja (mara kwa mara) katika maandiko ya Dada White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Vito vya Miller vitatang'aa mara kumi zaidi katika Kilio cha Usiku wa Manane cha siku za mwisho, na kwa kufanya hivyo, vito hivyo vinawakilisha jaribio la mwisho kwa wanawali wa Uadventista. Vito hivyo ni kweli za msingi zilizowakilishwa kwenye vibao vya Habakuki, na vile vito vilivyokuwa katika kibweta kilichowekwa juu ya meza katikati ya chumba cha Miller. Jaribio la msingi ndilo jaribio la mwisho, na vivyo hivyo, mamlaka ya Roho ya Unabii pia ni jaribio la mwisho. Kukataa kweli za msingi, ambazo zilifananishwa na vito katika ndoto ya Miller, ni kukataa kwa wakati uo huo Roho ya Unabii.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> "Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuufanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. 'Pasipo maono, watu huangamia' (Mithali 29:18). Shetani atafanya kazi kwa ujanja wa hali ya juu, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuutikisa imani ya watu waliosalia wa Mungu katika ushuhuda wa kweli. Ataingiza maono bandia ili kupotosha, na atachanganya ya uongo na ya kweli, na hivyo kuwachukiza watu kiasi kwamba watachukulia kila kitu kinachobeba jina la maono kuwa aina ya ufanatiki; lakini watu waaminifu, kwa kulinganisha uongo na kweli, watawezeshwa kutofautisha kati yao." Ujumbe Teule, juzuu ya 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Sasa tunalizungumzia ongezeko la maarifa lililotokea katika historia ya Wamilleraiti kuanzia 1798 hadi 1844, lakini tunatambua kwamba, ijapokuwa Wamilleraiti walikuwa sahihi katika ufafanuzi wao wa kinabii, walizuiliwa na historia ya wakati walipoibuliwa. Tuko sasa katika siku za mwisho, na katika kizazi cha mwisho (cha nne) cha Uadventista. Katika kipindi hiki, Uadventista umepandikizwa sana mapokeo na desturi (vito bandia) kiasi kwamba haujui tena zilikuwa zipi kweli za msingi. Kutojua ni zipi kweli hizo huzuia Uadventista kuelewa umuhimu wa kweli hizo, na kufanya amri zilizorudiwa mara kwa mara za kulinda na kuhifadhi kweli hizo zisiwe na maana.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Kabla hatujaendelea zaidi katika ufafanuzi wa Gabrieli kuhusu maono ya Mto Ulai, tutashughulikia mambo machache muhimu yanayohusiana na kweli za msingi na mamlaka ya Roho ya Unabii. Wanatheolojia wa kisasa wanadai kwamba kifungu kifuatacho kinabainisha kwamba unabii mrefu zaidi wa wakati katika Biblia ni miaka elfu mbili mia tatu.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> Uzoefu wa wanafunzi waliokuwa wakihubiri ‘injili ya ufalme’ wakati wa ujio wa kwanza wa Kristo, ulikuwa na mfano wake katika uzoefu wa wale waliotangaza ujumbe wa ujio wake wa pili. Kama vile wanafunzi walivyotoka wakihubiri, ‘Wakati umetimia, ufalme wa Mungu umekaribia,’ vivyo hivyo Miller na wenzake walitangaza kwamba kipindi kirefu zaidi na cha mwisho cha kinabii kilichoonyeshwa katika Biblia kilikuwa karibu kuisha, kwamba hukumu ilikuwa karibu, na kwamba ufalme wa milele ulikuwa karibu kuanzishwa. Mahubiri ya wanafunzi kuhusu wakati yalitokana na majuma sabini ya Danieli 9. Ujumbe uliotolewa na Miller na wenzake ulitangaza ukomo wa siku 2300 za Danieli 8:14, ambazo majuma sabini ni sehemu ya kipindi hicho. Mahubiri ya kila upande yalitegemea utimilifu wa sehemu tofauti ya kipindi kile kile kikuu cha kinabii.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> Kama vile wanafunzi wa kwanza, William Miller na wenzake wenyewe hawakuelewa kikamilifu umuhimu wa ujumbe walioubeba. Makosa yaliyokuwa yamekita mizizi kwa muda mrefu kanisani yaliwazuia wasifikie tafsiri sahihi ya kipengele muhimu katika unabii. Kwa hiyo, ingawa walitangaza ujumbe ambao Mungu alikuwa ameukabidhi kwao utolewe kwa ulimwengu, hata hivyo kwa kuelewa vibaya maana yake walipata kukatishwa tamaa. Mgogoro Mkuu, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Kifungu kinasema kwamba, "Miller na wenzake walitangaza kwamba kipindi kirefu zaidi na cha mwisho cha unabii kilicholetwa bayana katika Biblia kilikuwa karibu kuisha," na wanatheolojia wanadai kwamba kipindi kirefu zaidi na cha mwisho cha unabii ni miaka elfu mbili na mia tatu. Zaidi ya hayo, wanadai kwamba hiki ndicho Dada White anachokitambua katika kifungu hicho, kwa kuwa, wanadai, anazungumzia moja kwa moja kipindi cha miaka elfu mbili na mia tatu. Hawaoni uhusiano wowote kati ya miaka sabini na kipindi cha miaka elfu mbili na mia tatu. Hawaioni nuru ambayo Danieli alikuwa akitafuta kuielewa.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White alikuwa Millerite, na alijua ujumbe uliowekwa juu ya chati ya waanzilishi ya 1843, na juu ya chati ya waanzilishi ya 1850 iliyochapishwa na F. D. Nichols. Chati ya 1850, ambayo ilitayarishwa na Nichols, iliandaliwa nyumbani kwa Nichols wakati huohuo ambapo James na Ellen White walikuwa wakiishi na Nichols. Kipindi kirefu zaidi cha unabii katika Biblia, kilichowakilishwa juu ya chati hizo zote mbili, si miaka elfu mbili na mia tatu, bali ni "mara saba," ya Walawi ishirini na sita.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Kudai kwamba kifungu kilichotangulia kinatambua kwa uvuvio kuwa miaka elfu mbili na mia tatu ndiyo kipindi cha unabii kirefu zaidi na cha mwisho ni kufanya maandiko ya Dada White yajipingane yenyewe. Ikiwa aliamini kile wanatheolojia wanachodai kuhusu kifungu hiki, basi ina maana gani anapoidhinisha chati zinazotetea "mara saba?"

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> "Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Wale wanaotaka kuyadumisha mapokeo na ngano zao wanaweza kudai kwamba katika chati ya 1843, Bwana aliweka mkono wake juu ya kosa la “mara saba,” hadi alipouondoa mkono wake baadaye. Tatizo la hoja hiyo ni kwamba Dada White alibainisha ni lini Bwana aliondoa mkono wake kutoka kwa hesabu hizo; mkono wake uliondolewa kabla ya Oktoba 22, 1844, muda mfupi baada ya kukatishwa tamaa kwa mara ya kwanza. Katika ushuhuda wake kuhusu tukio hilo, anatambua kosa lililorekebishwa, na ni wazi kwamba kosa hilo halikuwa “mara saba.”

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> "Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena waliongozwa kwa Biblia zao ili kuchunguza nyakati za kinabii. Mkono wa Bwana uliondolewa juu ya tarakimu, na kosa likafafanuliwa. Wakaona kwamba nyakati za kinabii ziliendelea hadi 1844, na kwamba ushahidi uleule waliokuwa wamewasilisha ili kuonyesha kwamba nyakati za kinabii zilifungwa mwaka 1843, ulithibitisha kwamba zingemalizika mwaka 1844." Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Wakati mkono wa Bwana "uliondolewa kutoka kwa hesabu, na kosa likaelezwa," ndipo wakatambua "kwamba ushahidi uleule waliokuwa wamewasilisha kuonyesha kwamba vipindi vya kinabii vilifungwa mwaka 1843, ulithibitisha kwamba vingekoma mwaka 1844." Vipindi vya kinabii vilivyodhaniwa kwanza kufungwa mwaka 1843, vinaonyeshwa kwenye chati ya 1843, ambayo ndiyo chati iliyotumiwa na kila mmoja wa wahubiri mia tatu wa Mileraiti. Vipindi vya kinabii vinavyoonyeshwa kwenye chati hiyo vilivyofungwa mwaka 1843, vilikuwa miaka elfu mbili mia tatu ya Danieli sura ya nane, aya ya kumi na nne; miaka elfu mbili mia tano na ishirini ya Mambo ya Walawi sura ya ishirini na sita; na miaka elfu moja mia tatu na thelathini na tano ya Danieli sura ya kumi na mbili. Baada ya kukatishwa tamaa kwa mara ya kwanza, Bwana akaondoa mkono wake kutoka kwenye kosa hilo, nao Wamileraiti wakatambua kwamba ushahidi uleule uliotaja kufungwa kwa vipindi vya kinabii mwaka 1843, kwa hakika ulithibitisha kuwa vipindi hivyo vilimalizika mwaka 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Chati ya 1850 ilitengenezwa mwaka 1850, na ikaanza kuuzwa mwezi Januari wa 1851. Ellen White aliandika kwamba chati hiyo pia ilikuwa utimilifu wa Habakuki, kama vile alivyoandika pia kuhusu chati ya 1843. Chati hiyo pia iliwakilisha kipindi kirefu zaidi cha kinabii kama “mara saba” ya Walawi sura ya ishirini na sita.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> Niliona kwamba Mungu alihusika katika uchapishaji wa chati uliofanywa na Ndugu Nichols. Niliona kwamba kulikuwa na unabii kuhusu chati hii katika Biblia, na ikiwa chati hii imekusudiwa kwa watu wa Mungu, ikiwa inamtosha mmoja, inamtosha mwingine pia, na kama mmoja alihitaji chati mpya iliyotayarishwa kwa ukubwa mkubwa zaidi, basi wote wanaihitaji vilevile. Manuscript Releases, juzuu ya 13, ukurasa 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Kudai kwamba kauli ya Dada White ikirejea ukweli kwamba wafuasi wa Miller “walitangaza kwamba kipindi kirefu zaidi na cha mwisho cha kinabii kilichoonyeshwa katika Biblia kilikuwa karibu kuisha,” ni sahihi, kwa kuwa walifanya hivyo. Kudai kwamba “kipindi kirefu zaidi” cha “unabii” ni miaka elfu mbili mia tatu kunafanya ushuhuda wa Dada White ujipinge wenyewe, na pia upingane na kumbukumbu za kihistoria. Kuamini hadithi hiyo ya uongo ni kuamini uongo, na katika siku za mwisho wale wanaochagua kuamini uongo hufanya hivyo kwa sababu hawapendi ukweli.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yesu hakujitia aina fulani ya ganzi ya kiungu kwa njia ya muujiza ili kupitia mateso ya msalaba. Yesu aliteseka kwa mateso ya kiungu, yaliyokuwa mbali zaidi ya yale ambayo kiumbe yeyote katika uumbaji Wake angeweza kustahimili. Hata hivyo, mwanadamu aliumbwa kwa mfano Wake, na uvuvio unabainisha kwamba mwanadamu anapaswa kushinda kama alivyoshinda. Kilichomwezesha Kristo kustahimili mateso ya msalaba kilikuwa sifa aliyokuwa nayo, ambayo pia mwanadamu anayo.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Tukimtazama Yesu, mwanzilishi na mkamilishaji wa imani yetu; ambaye, kwa ajili ya furaha iliyowekwa mbele yake, alistahimili msalaba, akaidharau aibu, naye ameketi mkono wa kuume wa kiti cha enzi cha Mungu. Waebrania 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Yesu alivumilia mateso ya msalaba, kwa kuwa alikuwa na lengo lililowekwa mbele yake, na sisi tumeumbwa kwa mfano wake, na hivyo basi ni viumbe vinavyochochewa na malengo. Ni sehemu ya jinsi tulivyoundwa. Iwapo tumeongozwa kuamini kwamba si muhimu kuelewa misingi ya Uadventista, hatutakuwa na msukumo wa kufanya jambo hilo lenyewe. Msukumo wa kiungu pekee unaoweza kuamshwa na Roho Mtakatifu ili kushinda hali hiyo ya Walaodikia ni upendo wa ukweli. Upendo wa ukweli utajaribiwa na upatikanaji wa desturi na mapokeo rahisi yaliyoundwa kutuliza masikio yetu yanayowasha. Iwapo, katika ustarehe wetu wa Walaodikia, hatuna hamu ya kuelewa ukweli sisi wenyewe, tutapotea. Hapo ndipo Uadventista ulipo leo.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Danieli ni kielelezo cha watu wa Mungu katika siku za mwisho ambao wanatafuta kupitia neno la kinabii kuelewa uhusiano kati ya utekwa wa miaka sabini na unabii wa miaka elfu mbili mia tatu. Kuuona unabii wa miaka elfu mbili mia tatu kuwa ndiyo kipindi cha kinabii kirefu zaidi na cha mwisho ni kukataa kweli za msingi za Uadventista, na wakati huohuo kukataa mamlaka ya Roho ya Unabii. Kudai kwamba wakati Wamileraiti walipowasilisha kipindi cha kinabii kirefu zaidi na cha mwisho walikuwa wakimaanisha miaka elfu mbili mia tatu ni kukataa kumbukumbu za kihistoria.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> "Hatuna la kuogopa kuhusu siku zijazo, ila tu tukisahau jinsi Bwana alivyotuongoza, na mafundisho yake katika historia yetu iliyopita." Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabrieli alikuja kumpa Danieli ufahamu wa maono ya "mareh" na "chazon," naye akamwagiza Danieli ayatenganishe mawazoni maono hayo mawili, ingawa kwa wazi yalikuwa na uhusiano wa kinabii. Maono hayo yalijumuisha falme za unabii wa Biblia katika sura ya saba na ya nane, ambazo zilikuwa marudio na upanuzi wa falme zilezile katika sura ya pili. Taarifa hiyo ilijumuisha mazungumzo ya mbinguni yaliyowakilisha ono moja kama kukanyagwa chini kwa patakatifu pa Mungu na watu wake, na ono jingine kama kazi ya kuwarejesha watu na patakatifu.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Wakati Gabrieli alipowasilisha ufafanuzi, ambao hatimaye ukawa kiini cha ujumbe uliotangazwa na wafuasi wa Miller, kulikuwa na uhusiano uliokuwepo kati ya maono mawili, ambao unapaswa kutiliwa maanani na wale wanaotii amri ya kutenganisha kiakili ufafanuzi huo. Mojawapo ya tofauti hizo inaonyeshwa na maneno mawili ambayo yote hutafsiriwa kama "determined."

> 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 9:24–27.

> Majuma sabini yameamriwa juu ya watu wako na juu ya mji wako mtakatifu, kumaliza uasi, na kukomesha dhambi, na kufanya upatanisho kwa ajili ya uovu, na kuleta haki ya milele, na kuzitia muhuri maono na unabii, na kutiwa mafuta Patakatifu pa patakatifu. Basi ujue na ufahamu, ya kwamba tangu kutolewa kwa amri ya kuurejesha na kuujenga Yerusalemu hata kwa Masihi, Mkuu, kutakuwa na majuma saba, na majuma sitini na mawili; mtaa utajengwa tena, na ukuta, hata katika nyakati za taabu. Na baada ya majuma sitini na mawili Masihi atakatiliwa mbali, wala si kwa ajili yake mwenyewe; na watu wa mkuu atakayekuja watauharibu mji na patakatifu; na mwisho wake utakuwa kwa gharika, na hata mwisho wa vita maangamizi yameamriwa. Naye atathibitisha agano na wengi kwa juma moja; na katika nusu ya juma atakomesha dhabihu na sadaka; na kwa kuenea kwa machukizo ataifanya iwe ukiwa, hata utimilifu utakapofika, na yaliyoamriwa yatamiminwa juu ya aliye ukiwa. Danieli 9:24-27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Majuma sabini (miaka mia nne na tisini) yameamuliwa juu ya watu na mji mtakatifu. Neno lililotafsiriwa "kuamuliwa" linamaanisha "kukatwa", na neno hilo linabainisha kipindi au muda wa majaribio kwa Wayahudi na Yerusalemu. Liliwakilisha pia kipindi cha uasi kilichosababisha uharibifu wa Yerusalemu na utekwa wa miaka sabini. Miaka mia nne na tisini kisha "ikaamuliwa", ikianzia amri ya tatu. Miaka mia nne na tisini ya kwanza ya uasi ilisababisha mashambulio matatu ya Nebukadneza, uharibifu wa mwisho wa Yerusalemu, na kutawanywa pamoja na utekwa wa miaka sabini wa Israeli halisi katika Babeli halisi.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Amri ya kwanza iliashiria mwisho wa utumwa na mwanzo wa kazi ya kuijenga upya Yerusalemu. Amri ya tatu iliashiria mwanzo wa miaka elfu mbili mia tatu. Kuwasili kwa malaika wa kwanza kuliashiria mwisho wa utumwa wa Israeli wa kiroho katika Babeli ya kiroho uliodumu kwa miaka elfu moja mia mbili na sitini, na kuliashiria mwanzo wa kipindi cha miaka arobaini na sita, ambapo Kristo aliwatumia Wamileraiti kutoka utumwani na kusimamisha hekalu la kiroho.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Neno linalotafsiriwa mara mbili kama "determined" katika mistari ishirini na sita na ishirini na saba ni "charats" na maana yake ni "kujeruhi" na "agizo". Kwa unabii "ilitolewa amri" kwamba upapa ungepokea "jeraha" la mauti, mwishoni mwa ghadhabu ya kwanza. Ni neno lilelile ambalo Danieli anatumia katika sura ya kumi na moja, mstari wa thelathini na sita.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Na mfalme atatenda kama apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itimie; maana yale yaliyokwisha kukusudiwa yatatimizwa. Danieli 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Katika mstari wa thelathini na sita, "mfalme" ni upapa. Upapa ulipaswa kustawi hadi 1798, ulipopokea jeraha lake la mauti. Kisha "ghadhabu" ya kwanza ilipaswa "kutimizwa," kwa kuwa "ghadhabu" hiyo ilikuwa "imeamuliwa" (imeamriwa) "kufanyika." Mwishoni mwa ghadhabu ya kwanza dhidi ya ufalme wa kaskazini wa Israeli, iliyoanza mwaka 723 K.K. na kuisha mwaka 1798, upapa ulipokea "jeraha la mauti." Neno "determined" linamaanisha "jeraha."

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Nikaona kichwa chake kimoja kana kwamba kimejeruhiwa hata kufa; na jeraha lake la mauti likapona; na ulimwengu wote ukamstaajabia yule mnyama. Ufunuo 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Mfumo wa kinabii wa Wamileraiti ulitegemea nguvu mbili za uharibifu: upagani ukifuatiwa na upapa. Walielewa kwamba nguvu hizo mbili zingekanyaga chini mahali patakatifu na jeshi, kama inavyowakilishwa na maono ya “chazon” katika Danieli sura ya nane, aya ya kumi na tatu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Mamlaka ya uharibifu ya kipapa ingekanyaga chini mahali patakatifu na jeshi kwa miaka elfu moja mia mbili na sitini.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Lakini ua ulio nje ya Hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watauukanyaga mji mtakatifu kwa miezi arobaini na miwili. Nami nitawapa mamlaka mashahidi wangu wawili, nao watatabiri siku elfu moja mia mbili na sitini, wamevaa nguo za gunia. Ufunuo 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Mwishoni mwa ghadhabu ya kwanza mwaka 1798, unabii ulikuwa umeamua “kujeruhi” upapa. Katika Danieli sura ya tisa, uamuzi huo umeonyeshwa katika mistari miwili ya mwisho, na neno lililotafsiriwa mara mbili kama “determined” humo linahusishwa na maono ya “chazon”, ilhali neno lililotafsiriwa kama “determined” katika mstari wa ishirini na nne ni neno tofauti la Kiebrania na linahusishwa na maono ya “mareh”. Danieli, akiwakilisha watu wa Mungu wa siku za mwisho, alikuwa akitafuta kuelewa uhusiano wa maono yale mawili, ambayo Gabrieli alikuwa amemwambia ayatenge kiakili.

We will continue this subject in the next article.

Tutaendelea na mada hii katika makala ijayo.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Mungu hatupi ujumbe mpya. Tunapaswa kutangaza ujumbe ambao mnamo 1843 na 1844 ulitutoa kutoka katika makanisa mengine.” Review and Herald, 19 Januari 1905.

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