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# The Book of Daniel - Number Forty-Six

Kitabu cha Danieli - Nambari arobaini na sita

The Rest and Refreshing

Mapumziko na Burudisho

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. 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. 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: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Atamfundisha nani maarifa? Na atamfanya nani aelewe mafundisho? Wale walioachishwa maziwa, waliotolewa matitini. Kwa maana agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo: Kwa maana kwa midomo ya kigugumizi na kwa lugha nyingine atanena na watu hawa. Aliwaambia, Hii ndiyo raha ambayo mnaweza kumpumzisha mchovu; na hiki ndicho kitulizo; walakini hawakutaka kusikia. Lakini neno la Bwana kwao lilikuwa, Agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka nyuma, wavunjike, wanase, na watwaliwe. Basi lisikieni neno la Bwana, enyi wenye dhihaka, ninyi watawala wa watu hawa walioko Yerusalemu. Kwa sababu mmesema, Tumeifanya agano na mauti, na pamoja na Kuzimu tumefanya mapatano; wakati mjeledi ufurikao utakapopita, hautatujia; maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejificha: Kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembe lenye thamani, msingi wa hakika; aaminiye hatoharakisha. Hukumu nitaifanya kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itafagilia mbali kimbilio la uongo, na maji yatafurika maficho. Na agano lenu na mauti litabatilishwa, na mapatano yenu na Kuzimu hayatadumu; wakati mjeledi ufurikao utakapopita, ndipo mtakanyagwa nayo. Isaya 28:9-18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Mnamo mwaka 1863, wanaume wenye dharau waliotawala Yerusalemu walianza kazi ya hatua kwa hatua ya kuficha vito vya Miller na kuvibadilisha kwa sarafu na vito vya bandia. Kwa kufanya hivyo wao "walifanya agano na mauti," "walifanya uongo" kuwa "kimbilio lao na "walijificha" "chini ya uongo." Lakini walipaswa kujaribiwa kwa ujumbe wa siku ya mwisho wa "pumziko" na wa "kuburudishwa," ambao Petro anazungumzia katika kitabu cha Matendo ya Mitume.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Lakini mambo hayo, ambayo Mungu alitangulia kuyaonyesha kwa kinywa cha manabii wake wote, ya kwamba Kristo alipaswa kuteseka, ameyatimiza hivyo. Basi tubuni, na geukeni, ili dhambi zenu zifutwe, ili zipate kuja nyakati za kuburudishwa kutoka kwa uwepo wa Bwana; naye atamtuma Yesu Kristo, ambaye tangu hapo alihubiriwa kwenu; ambaye sharti mbingu impokee hata nyakati za kurejeshwa kwa mambo yote, ambayo Mungu amesema kwa kinywa cha manabii wake watakatifu wote tangu mwanzo wa ulimwengu. Kwa maana Musa kweli aliwaambia baba zetu, Bwana Mungu wenu atawainulieni nabii kutoka kati ya ndugu zenu, kama mimi; yeye mtamsikia katika mambo yote atakayowaambia ninyi. Na itakuwa kwamba kila nafsi isiyemsikia huyo nabii itaangamizwa kutoka miongoni mwa watu. Naam, na manabii wote kuanzia Samweli na wale waliokuja baada yake, wote walionena, wametabiri vivyo hivyo juu ya siku hizi. Matendo ya Mitume 3:18-24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Petro anabainisha kwamba manabii wote walinena juu ya nyakati za kuburudishwa na mvua ya baadaye, na Isaya analitambulisha kundi linalokataa nyakati za mwisho za kuburudishwa zinazotokea mwishoni mwa hukumu ya uchunguzi, wakati dhambi zinafutwa na mvua ya baadaye inanyesha. Wakati huo, kundi lililofanya agano la mauti ambalo Isaya analorejelea, kwa mujibu wa Petro, “litaangamizwa miongoni mwa watu.” Dada White mara nyingi anazungumzia wakati huohuo wa pumziko na burudisho vilivyotajwa na Isaya.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malaika anayeshiriki katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Kazi ya kiwango cha dunia nzima na yenye nguvu isiyo ya kawaida inatabiriwa hapa. Harakati ya Adventi ya 1840-44 ilikuwa udhihirisho mtukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari ulimwenguni, na katika baadhi ya nchi kulikuwa na shauku ya kidini kubwa kuliko zote iliyowahi kushuhudiwa katika nchi yoyote tangu Mageuzi ya karne ya kumi na sita; lakini haya yote yatapitwa na harakati kuu yenye nguvu itakayokuwa chini ya onyo la mwisho la malaika wa tatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Kazi hiyo itafanana na ile ya Siku ya Pentekoste. Kama vile 'mvua ya awali' ilivyotolewa, katika kumiminwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuota kwa mbegu ya thamani, vivyo hivyo 'mvua ya baadaye' itatolewa mwishoni mwake kwa kukomaza mavuno. 'Ndipo tutamjua, tukiendelea kumjua Bwana; kutokea kwake kumeandaliwa kama asubuhi; naye atakuja kwetu kama mvua, kama mvua ya baadaye na ya awali juu ya nchi.' Hosea 6:3. 'Basi furahini, enyi wana wa Sayuni, na shangilieni katika Bwana Mungu wenu; kwa maana amewapeni mvua ya awali kwa kiasi, naye atasababisha inyeshe kwenu mvua, mvua ya awali, na mvua ya baadaye.' Yoeli 2:23. 'Katika siku za mwisho, asema Mungu, nitamimina Roho Wangu juu ya wote wenye mwili.' 'Na itakuwa kwamba kila mtu atakayeliitia jina la Bwana ataokolewa.' Matendo ya Mitume 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Kazi kuu ya injili haitahitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule ulioutambulisha mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza mwanzoni mwa injili utatimizwa tena katika mvua ya mwisho mwishoni mwake. Hapa ndipo 'nyakati za kuburudishwa' ambazo mtume Petro alizitazamia aliposema: "Basi tubuni, mkageuke, ili dhambi zenu zifutwe, zitakapokuja nyakati za kuburudishwa zitokazo kwa uwepo wa Bwana; naye atamtuma Yesu." Matendo 3:19, 20. Pambano Kuu, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Mtihani unategemea mbinu za mvua ya mwisho, kama inavyoonyeshwa kwa "mstari juu ya mstari." Ujumbe wa mtihani unawasilishwa na walinzi walio wa "lugha nyingine", wanaowakilishwa kuwa na "midomo ya kigugumizi." Ujumbe wa mtihani wa mvua ya mwisho ungetolewa na walinzi ambao hawakuwa wamefunzwa katika mbinu za Uprotestanti murtadi na Ukatoliki, ambazo Uadventista umeziiga katika historia yake yote ya uasi.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> Wakati si wa mbali sana ambapo mtihani utakuja kwa kila nafsi. Alama ya mnyama itashinikizwa juu yetu. Wale ambao hatua kwa hatua wameyatii madai ya kidunia na kuambatana na desturi za kidunia hawataona kuwa ni jambo gumu kujisalimisha kwa mamlaka zilizopo, badala ya kujitia katika dhihaka, matusi, kutishiwa kufungwa, na kifo. Mapambano ni kati ya amri za Mungu na amri za wanadamu. Katika wakati huu dhahabu itatenganishwa na taka katika kanisa. Utauwa wa kweli utatofautishwa wazi na mwonekano na mapambo yake ya bandia. Nyota nyingi tulizozipendea uangavu wake wakati huo zitazimika gizani. Makapi kama wingu yatachukuliwa na upepo, hata kutoka sehemu ambako tunaona tu sakafu za kupuria zenye ngano tele. Wote wanaojivika mapambo ya mahali patakatifu, lakini hawajavikwa haki ya Kristo, wataonekana katika aibu ya uchi wao wenyewe.

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> Wakati miti isiyo na matunda hukatwa kwa kuwa ni mzigo kwa ardhi, wakati makundi mengi ya ndugu wa uongo wanapotengwa na wa kweli, ndipo waliokuwa wamejificha wataonekana wazi, na kwa kelele za hosana watajipanga safuni chini ya bendera ya Kristo. Wale waliokuwa waoga na wasiojitumainia watajitangaza wazi kwa ajili ya Kristo na kweli yake. Wadhoofu na wenye kusita zaidi kanisani watakuwa kama Daudi—wako tayari kutenda na kuthubutu. Kadiri usiku unavyozidi kuwa mzito kwa watu wa Mungu, ndivyo nyota zinavyong’aa zaidi. Shetani atawasumbua sana waaminifu; lakini, kwa jina la Yesu, watashinda kupita kiasi. Hapo ndipo kanisa la Kristo litaonekana ‘mrembo kama mwezi, safi kama jua, na la kutisha kama jeshi lenye bendera.’

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> Mbegu za ukweli zinazopandwa kwa juhudi za umishonari zitaota, kuchanua na kuzaa matunda. Nafsi zitapokea ukweli; zitavumilia dhiki na kumsifu Mungu kwa kuwa zinapata kuteseka kwa ajili ya Yesu. 'Duniani mnayo dhiki; lakini jipeni moyo; mimi nimeushinda ulimwengu.' Wakati pigo linalofurika litakapopita duniani, wakati pepeto inapoutakasa uwanja wa kupuria wa Yehova, Mungu atakuwa msaada wa watu wake. Makombe ya ushindi ya Shetani yanaweza kutukuzwa juu sana, lakini imani ya walio safi na watakatifu haitatishwa.

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> Eliya alimchukua Elisha kutoka kwenye kulima, akamtupia joho lake la wakfu. Mwito wa kazi hii kuu na ya adhama uliwasilishwa kwa watu wa elimu na wenye vyeo; kama hawa wangalijiona wadogo machoni pao wenyewe na kumtumaini Bwana kikamilifu, angewaheshimu kwa kuwapa jukumu la kuibeba bendera yake kwa kishindo cha ushindi hadi ushindi. Lakini wakajitenga na Mungu, wakasalimu amri kwa ushawishi wa dunia, naye Bwana akawakataa.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> Wengi wameitukuza sayansi na wamempoteza Mungu wa sayansi machoni mwao. Haikuwa hivyo kwa kanisa katika nyakati zake safi kabisa.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Mungu atatenda jambo katika siku zetu ambalo wachache tu hulitarajia. Atawasimamisha na kuwainua miongoni mwetu wale wanaofundishwa zaidi kwa upako wa Roho Wake kuliko kwa mafunzo ya nje ya taasisi za kisayansi. Taasisi hizi hazipaswi kudharauliwa wala kuhukumiwa; zimewekwa na Mungu, lakini zinaweza kutoa tu sifa za nje. Mungu ataonyesha kwamba hatategemea wanadamu wasomi wanaojiona muhimu.” Shuhuda, juzuu ya 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

" Pigo lipitapo kwa furiko" ni ishara ya sheria ya Jumapili, ambayo huanza saa ya tetemeko kuu la nchi la Ufunuo kumi na moja. Inawakilisha wakati wa jaribu wa sheria ya Jumapili unaoendelea hatua kwa hatua.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> "Mataifa ya kigeni yatafuata mfano wa Marekani. Ijapokuwa yeye ndiye anayeongoza, mgogoro uleule utawapata watu wetu katika sehemu zote za dunia." Ushuhuda, juzuu ya 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Muda mfupi kabla ya sheria ya Jumapili, sarafu bandia za ndoto ya Miller hufagiliwa kutoka dirishani, kama vile Waadventista wa Laodikia wanavyotapikwa kutoka kinywani mwa Bwana. Kisha kanisa linainuliwa kama bendera, “mrembo kama mwezi, safi kama jua, mwenye kutisha kama jeshi lenye bendera.” Ujumbe wa Isaya unaotoka katika “lugha nyingine” na “midomo ya kigugumizi,” unawakilisha wale wanaoinuliwa na kutukuzwa na wanaofundishwa kwa upako wa Roho Wake badala ya mafunzo ya nje ya taasisi za kisayansi. Walevi wa Efraimu hushindwa jaribio la “mstari juu ya mstari,” kwa kuwa hekima ya wenye hekima wao imetoweka. Unabii kwao umekuwa kama kitabu kilichotiwa muhuri.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Historia ambayo, kulingana na Petro, manabii wote tangu Samweli wameizungumzia, inatoa mifano kadhaa ya maangamizi ya Waadventista wanaoukataa ujumbe wa mvua ya mwisho, lakini si kifo cha kimwili wanachopata wakati wa sheria ya Jumapili, bali ni kifo cha kiroho kinachoandamana na kutambua uhalisia wa kuwa wamepotea milele, kama inavyoakisiwa na wanawali wapumbavu, ambao katika kitabu cha Amosi wanaamka na kutambua kwamba wamepotea.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Tazama, siku zinakuja, asema Bwana MUNGU, nitakapoleta njaa katika nchi, si njaa ya mkate, wala kiu ya maji, bali ya kuyasikia maneno ya Bwana; nao watatangatanga toka bahari hadi bahari, na toka upande wa kaskazini hata upande wa mashariki, watakimbia huku na huku kutafuta neno la Bwana, wasilione. Katika siku hiyo wanawali wazuri na vijana watazimia kwa kiu. Hao waapao kwa dhambi ya Samaria, na kusema, Mungu wako, Ee Dani, yu hai; na, Njia ya Beer-sheba yu hai; naam, hao wataanguka, wala hawatainuka tena kamwe. Amosi 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Baada ya kurejelea wakati wa sheria ya Jumapili kwa ishara ya "pigo linalofurika," Isaya anazungumzia hofu na wasiwasi unaoendelea wa wale waliofanya agano na mauti.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatasimama; hapo pigo linalofurika litakapopita, ndipo mtakanyagwa nalo. Tangu litoke litawachukua; kwa maana asubuhi kwa asubuhi litapita, mchana na usiku; nalo litakuwa ni taabu tu kuielewa habari hiyo. Isaya 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Uelewa wa ongezeko la maarifa unaowakilishwa na vito vya Miller wakati huo hautapatikana, lakini “ufahamu” wa taarifa ya mzozo unaoendelea wa sheria ya Jumapili utabainisha kwamba agano lao na mauti limebatilishwa. Wale waliojificha “chini ya uongo,” ndipo watatambua kwamba “Bwana Mungu,” alikuwa ameweka “katika Sayuni kuwa msingi jiwe, jiwe lililojaribiwa, jiwe la pembe lenye thamani, msingi imara,” lakini itakuwa imechelewa. Uongo ambao wamekuwa wakijificha chini yake waliposonga mbele katika historia ndipo unafagiliwa mbali. Mengi ya uongo huo wa wazi yanaweza kutambuliwa kwa urahisi katika maono ya Mto Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Wamileraiti, kulingana na ufahamu wao kuhusu Danieli sura ya pili, walitambua kwamba falme za Danieli sura ya nane ni zile zile zinazowakilishwa katika sura ya saba. Tofauti kati ya sura hizo mbili ni kwamba sura ya saba inawakilisha vipengele vya kisiasa vya falme, na sura ya nane inawakilisha vipengele vya kidini vya falme. Kwa sababu hiyo, Danieli sura ya nane imewasilishwa kwa kutumia istilahi za patakatifu.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Sura ya nane ya Danieli hutumia ishara za patakatifu kuwakilisha falme, lakini kila ishara ya patakatifu iliyowakilishwa katika sura hiyo imepotoshwa, hivyo ikibainisha tofauti kati ya dini ya kweli ya Kristo na dini ya uongo ya Shetani. Kondoo dume ni mnyama aliyekuwa akitumika kama sadaka katika Patakatifu pa Mungu, lakini kila sadaka ya patakatifu ilipaswa kuwa kamilifu. Kondoo dume katika sura ya nane hakustahili kutumika kama sadaka katika Patakatifu pa Mungu, kwa kuwa pembe zake hazikufanana.

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

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

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Kondoo dume mwenye pembe mbili zenye urefu tofauti asingekubaliwa kama sadaka katika patakatifu pa Mungu, lakini ishara hiyo si ya dini ya kweli ya Mungu; ni ya dini bandia ya Shetani ya upagani. Ufalme uliofuata uliwakilishwa na mbuzi, ambaye pia hutolewa kama sadaka katika patakatifu, lakini tena, mbuzi huyo alikuwa amepotoshwa kwa kuwa alikuwa na pembe kati ya macho yake, na hivyo kukosa uwiano wa ukamilifu unaohitajika kwa sadaka ya patakatifu.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Na nilipokuwa nikitafakari, tazama, beberu alikuja kutoka magharibi juu ya uso wa dunia yote, wala hakugusa ardhi; na huyo beberu alikuwa na pembe mashuhuri kati ya macho yake. Danieli 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Hatimaye pembe ya mbuzi ilivunjika na ikatokeza pembe nne, jambo ambalo pia linaifanya isitahili kutolewa kama sadaka katika patakatifu pa Mungu.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Kwa hiyo mbuzi dume akawa mkuu sana; na alipokuwa na nguvu, pembe ile kubwa ikavunjika; na badala yake zikatokea pembe nne mashuhuri, zikielekea pepo nne za mbinguni. Danieli 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Danieli sura ya nane inaanza bila ufalme wa Babeli kuwakilishwa kwa ishara. Babeli, ufalme wa kwanza wa unabii wa Biblia, tayari umethibitishwa kibiblia juu ya mashahidi wawili wa sura ya pili na sura ya saba; lakini katika sura ya nane Babeli imefichwa makusudi ili kusisitiza sifa ya kinabii ya upapa kupokea jeraha la mauti ambalo hatimaye huponywa. Katika kipindi kuanzia jeraha lake la mauti hadi linapoponywa, upapa umefichwa, au umesahauliwa, kinabii. Kufichwa huko kulionyeshwa pia kwa ufalme wa Nebukadneza kuondolewa na baadaye kurejeshwa.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Sura ya nane ya Danieli inaanza kwa ishara ya moja kwa moja ya ufalme wa pili kwa kumtambulisha kondoo-dume anayewakilisha ufalme wa Umedi na Uajemi, kisha kufuatwa na mbuzi aliyepotoka anayewakilisha ufalme wa Ugiriki. Kisha, kutoka katika moja ya pepo nne ambamo pembe nne za Ugiriki zilikuwa zimegawanyika, Danieli anaona pembe ndogo inayowakilisha ufalme wa nne wa Roma. Pembe hiyo ndogo inawakilisha hatua zote mbili za Roma, ambazo zinaonyeshwa katika mistari minne. Roma ya kipagani inawakilishwa na pembe ndogo katika jinsia ya kiume, na Roma ya kipapa kama pembe ndogo katika jinsia ya kike.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Na kutoka katika moja yao ikatoka pembe ndogo, iliyokua sana mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya uzuri. Nayo ikakua hata kufikia jeshi la mbinguni; ikashusha baadhi ya askari wa mbinguni na nyota mpaka ardhini, na ikakanyaga juu yao. Naam, alijitukuza hata juu ya mkuu wa jeshi, na kwa sababu yake dhabihu ya kila siku ikaondolewa, na mahali patakatifu pake pakatupwa chini. Tena akapewa jeshi dhidi ya dhabihu ya kila siku kwa sababu ya maasi, naye akaitupa kweli chini; akatenda, na akafanikiwa. Danieli 8:9-12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Pembe ndogo ya Roma inapoingia katika simulizi katika aya ya tisa, inawakilishwa katika jinsia ya kiume, kisha katika aya ya kumi, pembe ndogo hiyo inawakilishwa katika jinsia ya kike, kisha katika aya ya kumi na moja, pembe ndogo hiyo inawakilishwa katika jinsia ya kiume, na kisha katika aya ya kumi na mbili pembe ndogo hiyo kwa mara nyingine tena inawakilishwa katika jinsia ya kike.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Danieli sura ya nane inaficha ufalme wa kwanza, kisha falme mbili zinazofuata zinawakilishwa kama wanyama wa mahali patakatifu waliotiwa unajisi, na ufalme wa nne unawakilishwa na pembe. Pembe hiyo imepotoka kinabii kwa kuwa inaonekana kama mwanamume, kisha mwanamke, kisha mwanamume, kisha mwanamke.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Mwanamke asivae mavazi ya mwanamume, wala mwanamume asivae mavazi ya mwanamke; maana wote wafanyao hivyo ni chukizo kwa Bwana, Mungu wako. Kumbukumbu la Torati 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Dhihirisho la kiume la pembe ndogo ya Roma ya kipagani lipo katika mistari ya tisa na ya kumi na moja, ilhali dhihirisho la kike la pembe ndogo ya Roma ya kipapa lipo katika mistari ya kumi na ya kumi na mbili. Jinsia ya kisarufi ya pembe ndogo inatambulika kwa kuzingatia maneno ya Danieli katika kiwango cha maandishi asili, jambo ambalo Miller asingeweza kuliona, kwa kuwa alitumia tu Cruden's Concordance, na Cruden's Concordance haitoi habari yoyote kuhusu lugha asili. Mabadiliko ya jinsia ya kisarufi katika mistari hiyo minne yalitambuliwa na watafsiri wa Biblia ya King James, na walihifadhi jinsia hizo katika kifungu hicho, iwapo unajua unachotafuta.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Watafsiri walitambua tofauti kati ya “pembe ndogo” ya kiume na ya kike katika aya tisa hadi kumi na mbili, na waliwakilisha tofauti hiyo kwa neno “it.” Neno “it” hutumiwa kwa “pembe ndogo” inapokuwa katika jinsia ya kike. Tazama Danieli sura ya nane, aya ya kumi:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Nalo likakua sana, hata likafika kwa jeshi la mbinguni; likaangusha chini baadhi ya jeshi hilo na nyota, na kukanyaga juu yao. Danieli 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

"Ikakuwa kubwa sana," na "ilitupa chini," hivyo kubainisha pembe ndogo kama mwanamke. Mstari wa kumi na mbili unasema:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Na jeshi likatolewa kwake juu ya sadaka ya kila siku kwa sababu ya makosa, nayo ikaitupa kweli chini; ikafanya, ikafanikiwa. Danieli 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Katika mstari wa kumi na mbili, neno "him" limeongezwa, wala haliiwakilishi kwa usahihi pembe ndogo, kwani pembe ndogo katika mstari huo imetajwa mara mbili kama "it", hivyo ikiashiria jinsia ya kike. Watafsiri walitambua kwa wazi tofauti ya kijinsia aliyofanya Danieli, lakini hawakuwa na uhakika kuhusu kile Danieli alikusudia, nao wakajaribu kuifanya pembe ndogo katika mstari huo iwe ya kiume kwa kuongeza neno lililoandikwa kwa herufi za italiki "him", lakini hilo halithibitishwi na maneno halisi ya Danieli. Maneno yake yanaitaja pembe ndogo kuwa ya kike, na "it" (pembe ndogo ya kike) ilitupa kweli chini, na "it" (pembe ndogo ya kike) ikatenda na kustawi.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Katika aya ya tisa, usemi "pembe ndogo" uko katika jinsia ya kiume na unawakilisha Roma ya kipagani. Ilitoka katika mojawapo ya "upepo nne" ambamo Dola la Kigiriki lilisambaratika. Katika aya hiyo, kulingana na historia, Roma ya kipagani ilishinda maeneo matatu ya kijiografia ilipochukua nafasi yake juu ya kiti cha enzi cha dunia.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Na katika mojawapo yao ilitoka pembe ndogo, ambayo ikazidi kuwa kubwa mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya kupendeza. Danieli 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Katika aya ya kumi na moja (ambapo mzozo kuhusu "the daily" unapata mojawapo ya medani zake kuu za vita), pembe ndogo inaonyeshwa kama "yeye," "yeye" na "wake."

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Naam, alijitukuza hata kufikia mkuu wa jeshi, na kwa mkono wake dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakatupwa chini. Danieli 8:11.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> "Kila kanuni katika neno la Mungu ina nafasi yake; kila ukweli una uzito wake. Na muundo mzima, katika usanifu na utekelezaji wake, unatoa ushuhuda juu ya Mwandishi wake. Muundo wa namna hiyo hakuna akili ila ile ya Yeye Asiye na mipaka ingeweza kubuni au kuunda." Education, 123.

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