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# The Book of Daniel - Number Seventy-Two

Kitabu cha Danieli - Nambari Sabini na Mbili

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Muungano wa Kinabii: Kutoka Mgawanyiko wa Israeli ya Kale hadi Mwisho wa Marekani

Author

Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ushuhuda wa uasi wa Yeroboamu pia ni historia ya kugawanyika kwa Israeli ya kale katika mataifa mawili. Ufalme wa kaskazini ulioundwa na makabila kumi ulijulikana kama Israeli, au wakati mwingine Efraimu, na ufalme wa kusini ulijulikana kama Yuda. Wakati wa Ezekieli, ufalme huo ulikuwa tayari umegawanyika na kuwa falme mbili kwa miaka mingi, na katika sura ya thelathini na saba, Ezekieli alipewa unabii ulioonyesha kwamba falme hizo mbili zingerejea kuwa taifa moja. Unabii huo ulitimizwa katika mwanzo wa historia ya mnyama wa nchi (Marekani), na unatimizwa kwa mara ya mwisho mwishoni mwa Marekani, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Uasi wa Yeroboamu wakati Israeli ilipogawanywa katika falme mbili, unawakilisha uasi mwanzoni mwa Marekani, na pia mwishoni mwa Marekani. Uasi huo katika mwanzo na mwisho wa Marekani unajumuisha kuunganishwa kwa falme mbili. Ufunuo sura ya kumi na nane, kama ilivyonukuliwa mara kwa mara kutoka katika maandishi ya Dada White katika makala hizi, unawakilisha miito miwili kwa makanisa. Mataifa mawili yanayounganishwa katika saa ya mgogoro wa sheria ya Jumapili ni wale mia arobaini na nne elfu, na kundi lingine la Mungu ambalo bado lipo Babeli.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Mataifa mawili yaliyounganishwa katika historia ya Wamileriti yalikuwa Yuda na Efraimu. Waliunganishwa wakati ghadhabu za Mungu dhidi ya kila moja ya falme hizo mbili zilikoma mtawalia mwaka 1798 kisha mwaka 1844. Neno 'tena' katika Ezekieli sura ya thelathini na saba linatuwezesha kuwa na hakika ya matumizi haya. Neno 'tena' humaanisha kuweka ujumbe unaofuata 'tena' juu ya ujumbe uliotangulia neno 'tena'.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Neno la Bwana likanijia tena, likisema, Tena, Mwanadamu, twaa fimbo moja, uandike juu yake, Kwa Yuda, na kwa wana wa Israeli wenzake; kisha twaa fimbo nyingine, uandike juu yake, Kwa Yusufu, ile fimbo ya Efraimu, na kwa nyumba yote ya Israeli wenzake; na uziunganishe pamoja, moja kwa nyingine, ziwe fimbo moja; nazo zitakuwa moja mkononi mwako. Ezekieli 37:15-17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Ezekieli anatumia kanuni ya kinabii ya kurudia na kupanua anaposema, "zaidi ya hayo." Ezekieli anapaswa kuchukua vijiti viwili, kimoja kwa Yuda na kimoja kwa Efraimu, na kuuchukua unabii ulioonyeshwa kwa vijiti hivyo viwili na kuuweka juu ya unabii uliotangulia. Mfano wa kinabii uliotangulia ulianza katika aya ya kwanza wakati Ezekieli alipochukuliwa hadi bonde la mifupa mikavu iliyokufa.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Mkono wa Bwana ulikuwa juu yangu, akanichukua kwa Roho ya Bwana, akanitia chini katikati ya bonde lililojaa mifupa, akanipitisha kuizunguka pande zote; na tazama, kulikuwa na mifupa mingi sana katika lile bonde wazi; na tazama, ilikuwa mikavu sana. Akaniambia, Mwanadamu, je, mifupa hii yaweza kuishi? Nikajibu, Ee Bwana Mungu, wewe wajua. Akaniambia tena, Tabiri juu ya mifupa hii, uwaambie, Enyi mifupa mikavu, sikieni neno la Bwana. Hivi ndivyo asemavyo Bwana Mungu kwa mifupa hii: Tazama, nitaleta pumzi iwaingie, nanyi mtaishi; nami nitatia kano juu yenu, nitaleta nyama juu yenu, nitawafunika ngozi, nitaweka pumzi ndani yenu, nanyi mtaishi; nanyi mtajua ya kuwa mimi ndimi Bwana. Basi nikatabiri kama nilivyoamriwa; na nilipotabiri, palikuwa na sauti, tena tazama, mtetemeko, na mifupa ikaja pamoja, mfupa kwa mfupa wake. Nami nilipotazama, tazama, kano na nyama vikapanda juu yao, na ngozi ikawafunika juu; lakini hapakuwa na pumzi ndani yao. Kisha akaniambia, Tabiri juu ya upepo, tabiri, mwanadamu, ukaambie upepo, Hivi ndivyo asemavyo Bwana Mungu: Uje kutoka katika pepo nne, ee pumzi, ukavume juu ya hawa waliouawa, wapate kuishi. Basi nikatabiri kama alivyoniamuru, na ile pumzi ikaingia ndani yao, wakaishi, wakasimama kwa miguu yao, jeshi kubwa mno. Kisha akaniambia, Mwanadamu, mifupa hii ni nyumba yote ya Israeli; tazama, wanasema, Mifupa yetu imekauka, na tumaini letu limepotea; tumekatiliwa mbali. Kwa hiyo tabiri, uwaambie, Hivi ndivyo asemavyo Bwana Mungu: Tazama, enyi watu wangu, nitayafungua makaburi yenu, na kuwatoa makaburini mwenu, na kuwaleta katika nchi ya Israeli. Nanyi mtajua ya kuwa mimi ndimi Bwana, nitakapoyafungua makaburi yenu, enyi watu wangu, na kuwaondoa makaburini mwenu, nami nitaweka Roho wangu ndani yenu, nanyi mtaishi, nami nitawaweka katika nchi yenu wenyewe; ndipo mtakapojua ya kuwa mimi, Bwana, nimenena, nami nimetenda, asema Bwana. Ezekieli 37:1-14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Tangu mwanzo kabisa wa makala hizi, tumeonyesha kwamba bonde la mifupa mikavu linawakilisha watu wa Mungu katika siku za mwisho, na kwamba ujumbe wa pepo nne unaowafanya wasimame juu ya miguu yao kama jeshi lenye nguvu ni ule ujumbe wa Kilio cha Usiku wa Manane unaoutambua Uislamu wa Ole wa tatu. Dada White anatambua kwamba mifupa ni watu wa Mungu.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> "Naweka kalamu yangu chini na kuinua nafsi yangu katika sala, ili Bwana apulize pumzi yake juu ya watu wake waliorejea nyuma, ambao ni kama mifupa mikavu, ili wapate kuishi." Biuleteni la Mkutano Mkuu, 4 Februari 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Tumeonyesha katika makala zilizopita kwamba ujumbe wa kinabii ulioutaja tarehe 18 Julai 2020 ulikuwa si sahihi, na kwamba tangazo la uongo hilo liliashiria kuwasili kwa kuvunjika kwa matarajio kwa mara ya kwanza na wakati wa kukawia katika mfano wa mabikira kumi. Ingawa tangazo la wakati lilikuwa halali katika kipindi cha Wamillerite, baada ya 1844 hakupaswa kuwe na ujumbe mwingine wa kuweka wakati. Future for America walipotangaza tarehe 18 Julai 2020, waliteleza kurudi katika historia ambayo tangazo la wakati lilikuwa linakubalika, na kwa kufanya hivyo walitenda dhambi, nao waliuawa katika barabara ya mji ule mkuu wa Ufunuo sura ya kumi na moja. Wakiwa wafu katika barabara, walihitaji kufufuliwa, kama ilivyokuwa kwa wale mashahidi wawili baada ya siku tatu na nusu.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Mifupa mikavu inahitaji kupuliziwa na Roho Mtakatifu wa Mungu, ili iingie katika utendaji, kana kwamba kwa ufufuo kutoka kwa wafu.” Shule ya Mafunzo ya Biblia, 1 Desemba 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Katika makala zilizopita tumeonyesha kwamba ujumbe wa mipepo minne unaofufua wale mashahidi wawili, ni ujumbe wa Uislamu wa Ole wa Tatu, na kwamba ujumbe huo ni ujumbe wa Kilio cha Usiku wa Manane wa siku za mwisho. Ezekieli anasema, "tena," na kwa kufanya hivyo alionyesha kwamba katika historia inayoonyesha kutangazwa kwa Kilio cha Usiku wa Manane, fimbo mbili, moja ikiwakilisha Efraimu na nyingine Yuda, zilipaswa kuunganishwa pamoja na kuwa taifa moja. Mfano wa wanawali kumi unatimizwa katika siku za mwisho, "kwa kila herufi," kama ulivyotimizwa katika historia ya Wamileraiti. Katika kipindi ambacho Kilio cha Usiku wa Manane kilitimia katika historia ya Wamileraiti, na tena katika utimizo wa siku za mwisho, "fimbo mbili" ziliunganishwa na zitaunganishwa.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Fito mbili ziliwakilisha falme za kaskazini (Efraimu) na za kusini (Yuda) za Israeli ya kale. Tumeonyesha pia kwamba William Miller aliwakilishwa kwa mfano na Eliya, na kwamba wakati wa miaka mitatu na nusu ya ukame Eliya alikuwa amekwenda kwa mjane wa Zarephath.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Ndipo neno la Bwana likamjia, kusema, Inuka, uende Zarefathi, iliyo ya Sidoni, ukae huko; tazama, nimemwamuru mwanamke mjane huko akutunze. Basi akaondoka akaenda Zarefathi. Naye alipofika kwenye lango la mji, tazama, mwanamke mjane alikuwa huko akikusanaya kuni; akamwita, akamwambia, Tafadhali niletee maji kidogo katika chombo, nipate kunywa. Naye alipokuwa akienda kuyachukua, akamwita, akasema, Niletee tafadhali kipande kidogo cha mkate mkononi mwako. Naye akasema, Aishivyo Bwana Mungu wako, sina mkate, ila konzi ya unga katika pipa, na mafuta kidogo katika chupa; na tazama, nakusanya kuni mbili, niende nikapike hilo kwa ajili yangu na mwanangu, tupate kula, kisha tufe. Eliya akamwambia, Usiogope; nenda ukafanye kama ulivyosema; ila unitengenezee kwanza mkate mdogo kutokana na huo, ukaniletee; kisha ujifanyie wewe na mwanao. Kwa maana Bwana Mungu wa Israeli asema hivi, Pipa la unga halitapunguka, wala chupa ya mafuta haitakoma, hata siku ile Bwana atakaponyesha mvua juu ya nchi. Akaenda akafanya sawasawa na neno la Eliya; naye, na Eliya, na nyumba yake, wakala siku nyingi. 1 Wafalme 17:8-15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

"Siku nyingi" katika kifungu hicho ni miaka mitatu na nusu ambayo Ahabu alimtafuta Eliya na ziliwakilisha miaka elfu moja mia mbili na sitini ya mateso ya kipapa. Kuhusu "siku nyingi" za mateso ya kipapa, Yesu alisema:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Na kama siku hizo zisingalifupizwa, asingeokoka mtu yeyote; lakini kwa ajili ya wateule siku hizo zitafupizwa. Mathayo 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Dada White anabainisha moja kwa moja tamko la Yesu la "siku zile" kuwa kipindi cha mateso ya kipapa.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> "Mateso ya kanisa hayakuendelea katika kipindi chote cha miaka 1260. Mungu, kwa rehema Zake kwa watu Wake, alifupisha muda wa jaribu lao la moto. Katika kutabiri 'dhiki kuu' itakayolikumba kanisa, Mwokozi alisema: 'Kama siku hizo zisingalifupizwa, hakuna mwenye mwili atakayeokolewa; lakini kwa ajili ya wateule, siku hizo zitafupizwa.' Mathayo 24:22. Kupitia ushawishi wa Matengenezo, mateso hayo yalifikishwa kikomo kabla ya 1798." Pambano Kuu, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

"Siku nyingi" ambazo Eliya alidumu akitunzwa na mjane, pia ndizo "siku nyingi" za mateso ya kipapa yaliyotambuliwa na Danieli.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Na wale wenye ufahamu miongoni mwa watu watafundisha wengi; lakini wataanguka kwa upanga, na kwa moto, kwa kutekwa mateka, na kwa uporaji, siku nyingi. Sasa watakapoanguka, watasaidiwa kwa msaada mdogo; lakini wengi wataambatana nao kwa kujipendekeza. Na baadhi ya wenye ufahamu miongoni mwao wataanguka, ili kuwajaribu, na kuwatakasa, na kuwafanya kuwa weupe, hata wakati wa mwisho; kwa kuwa bado ni kwa wakati uliowekwa. Danieli 11:33-35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

"Wakati wa mwisho," ambao pia ni "wakati uliowekwa" katika aya hizo, ulikuwa mwaka 1798, nao uliashiria mwisho wa mateso ya kipapa, kama ilivyoonyeshwa kwa mfano katika wakati wa Eliya pamoja na mjane wa Zarephath. Katika historia hiyo yule mjane, aliyewakilisha kanisa lisilo katika ndoa, alitambulishwa kama kanisa jangwani katika sura ya kumi na mbili ya kitabu cha Ufunuo. Alikuwa akikusanya vipande viwili vya kuni, si kipande kimoja wala vipande kumi, bali vipande viwili. Ezekieli alipaswa kuchukua fito mbili, moja kwa ufalme wa kaskazini wa Israeli na nyingine kwa ufalme wa kusini wa Israeli, kisha kuziunganisha pamoja ili ziwe fito moja. Falme hizo mbili zote zilikuwa zimetawanywa kwa miaka elfu mbili mia tano na ishirini, lakini ahadi ya Mungu ilikuwa kwamba angewakusanya. Yule mwanamke alikuwa akikusanya vipande hivyo viwili vya kuni vilivyopaswa kuunganishwa, naye alikuwa akifanya hivyo "hata siku ile Bwana atakapoinyesha mvua juu ya nchi."

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Siku ambayo Bwana alituma “mvua” ilitambulisha Kilio cha Usiku wa Manane katika historia ya Wamillerite, ambacho kilifikia tamati mnamo Oktoba 22, 1844, wakati Mjumbe wa Agano alikuja ghafla hekaluni alilokuwa amelijenga kuanzia 1798 (mwisho wa ghadhabu ya kwanza) hadi Oktoba 22, 1844 (mwisho wa ghadhabu ya mwisho). Katika kipindi hicho, ujumbe wa Kilio cha Usiku wa Manane, uliowakilishwa katika mfano wa Ezekieli wa bonde la mifupa mikavu, ulitimizwa, wakati fimbo mbili za falme za kaskazini na kusini ziliunganishwa kuunda taifa moja, lenye mfalme mmoja, kwa kuwa mnamo Oktoba 22, 1844, Kristo alikuja mbele za Baba na kupokea ufalme.

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

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

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kristo alipokea ufalme tarehe 22 Oktoba 1844, kama ilivyoainishwa katika Danieli.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Niliona katika maono ya usiku, na tazama, mmoja aliyefanana na Mwana wa Adamu akaja pamoja na mawingu ya mbinguni; akaja kwa Yule wa Siku za Kale, wakamleta karibu mbele zake. Naye akapewa mamlaka, na utukufu, na ufalme, ili watu wote, mataifa yote, na lugha zote wamtumikie; mamlaka yake ni mamlaka ya milele, isiyopita, na ufalme wake ni ule usioweza kuangamizwa. Danieli 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Fimbo mbili za Ezekieli zinapounganishwa pamoja, mfalme mmoja atakuwa juu yao.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Na mtumishi wangu Daudi atakuwa mfalme wao; nao wote watakuwa na mchungaji mmoja; nao wataenenda katika hukumu zangu, na kuyashika maagizo yangu, na kuyatenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Ezekieli 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Manabii wote wanakubaliana wao kwa wao, na mfalme Daudi ni Kristo ambaye alikuja mbele za Baba tarehe 22 Oktoba 1844, akapokea ufalme uliokuwa umeunganishwa kutoka kwenye fimbo mbili—ya Israeli (ufalme wa kaskazini) na ya Yuda (ufalme wa kusini). Kutawanyika kwa falme hizo mbili kulikoma katika kipindi cha miaka arobaini na sita, kuanzia 1798 hadi 1844, wakati Kristo alipoliinua hekalu lililokuwa limeachwa ukiwa na kukanyagwa. Alipoliinua hilo hekalu, ndipo akaja ghafula katika hekalu lake kama Mjumbe wa Agano, kwa kutimiza Malaki sura ya tatu. Ezekieli anakubaliana na jambo hilo, kwa kuwa manabii wote wanakubaliana wao kwa wao.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Na Daudi mtumishi wangu atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja: nao pia wataenenda katika hukumu zangu, na kuyashika maagizo yangu, na kuyatenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambamo baba zenu walikaa; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Tena nitafanya agano la amani pamoja nao; litakuwa agano la milele pamoja nao: nami nitawaweka, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Maskani yangu pia itakuwa pamoja nao: naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Ezekieli 37:24-27.

It is Christ that erects the temple.

Ni Kristo anayejenga hekalu.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Umwambie, ukisema, Hivi asema Bwana wa majeshi: Tazama mtu, jina lake ni Chipukizi; naye atachipuka mahali pake, naye atajenga hekalu la Bwana. Naam, yeye ndiye atakayejenga hekalu la Bwana; naye atachukua utukufu, naye ataketi na kutawala juu ya kiti chake cha enzi; naye atakuwa kuhani juu ya kiti chake cha enzi; na shauri la amani litakuwa kati ya hao wawili. Na mataji hayo yatakuwa kwa Helem, na kwa Tobiya, na kwa Yedaya, na kwa Heni mwana wa Sefania, kuwa ukumbusho katika hekalu la Bwana. Na wale walio mbali watakuja na kujenga katika hekalu la Bwana, nanyi mtajua ya kuwa Bwana wa majeshi amenituma kwenu. Na hili litatimia, kama mkiitii kwa bidii sauti ya Bwana Mungu wenu. Zekaria 6:12-15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kristo ndiye CHIPUKIZI, naye akaeleza kwamba ikiwa wangelibomoa hekalu lake, angeliliinua katika siku tatu, nao Wayahudi wakajibu kwamba ilichukua miaka arobaini na sita kulijenga hekalu hilo.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Ndipo Wayahudi wakamjibu, wakamwambia, Ni ishara gani unayotuonyesha, kwa kuwa unafanya mambo haya? Yesu akawajibu, akawaambia, Vunjeni hekalu hili, nami kwa siku tatu nitaliinua. Ndipo Wayahudi wakasema, Hekalu hili lilijengwa kwa miaka arobaini na sita, nawe utalijenga kwa siku tatu? Yohana 2:18-20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Kristo alikuwa akizungumza kuhusu mwili wake katika andiko hilo, lakini manabii wote wanasema zaidi juu ya siku za mwisho kuliko kuhusu siku walizoishi wao wenyewe. Ufufuo wa Kristo siku ya tatu uliwakilisha ufufuo wa mifupa iliyokufa wakati wa kumiminwa kwa Roho Mtakatifu katika Kilio cha Usiku wa Manane. Mvua ambayo ndiyo mada ya ushuhuda wa Eliya ilidhihirishwa wakati wa kilele cha makabiliano yake na manabii wa Baali na Ashera. Hapo ndipo ikathibitishwa kwamba Mungu wa Eliya ndiye Mungu wa kweli, na pia kwamba Eliya alikuwa nabii wa kweli.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Ilipofika kukatishwa tamaa la kwanza, ilidhihirika kwamba Waprotestanti walikuwa wamegeuka kuwa manabii wa uongo, kama ilivyodhihirishwa kwa mfano wa manabii wa Baali na Ashtorethi. Kisha kipindi cha kusubiri kilianza, na kikapelekea ujumbe wa Kilio cha Usiku wa Manane, uliosababisha Kristo kuja ghafula hekaluni Mwake. Kilio cha Usiku wa Manane kinawakilishwa na ujumbe wa Ezekieli unaoinua mifupa kuwa jeshi kubwa lenye nguvu. Zaidi ya hayo, katika kipindi hicho (miaka arobaini na sita), zile fimbo mbili zilipaswa kuunganishwa pamoja ili kuunda taifa moja, lenye mfalme mmoja.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> Neno la Bwana likanijia tena likisema, Zaidi ya hayo, wewe mwana wa binadamu, chukua fimbo moja uandike juu yake, Kwa Yuda, na kwa wana wa Israeli wenzake; kisha chukua fimbo nyingine uandike juu yake, Kwa Yosefu, yaani fimbo ya Efraimu, na kwa nyumba yote ya Israeli wenzake. Kisha ziunganishe pamoja ziwe fimbo moja; nazo zitakuwa moja mkononi mwako. Na wana wa watu wako watakaposema nawe wakisema, Je, hutatuonyesha unamaanisha nini kwa hizi? Waambie, Hivi ndivyo asemavyo Bwana Mungu: Tazama, nitachukua fimbo ya Yosefu, iliyo mkononi mwa Efraimu, pamoja na makabila ya Israeli wenzake, nami nitaiunganisha na fimbo ya Yuda, na kuzifanya kuwa fimbo moja, nazo zitakuwa moja mkononi mwangu. Na zile fimbo ulizoziandikia zitakuwa mkononi mwako mbele ya macho yao. Kisha uwaambie, Hivi ndivyo asemavyo Bwana Mungu: Tazama, nitawatoa wana wa Israeli kutoka miongoni mwa mataifa walikoenda, nami nitawakusanya kutoka pande zote, na kuwaleta katika nchi yao wenyewe. Nami nitawafanya kuwa taifa moja katika nchi, juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme wa wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kuwa falme mbili kamwe. Wala hawatajitia tena unajisi kwa sanamu zao, wala kwa machukizo yao, wala kwa maasi yao yote; bali nitawaokoa kutoka katika maeneo yote waliyokaa walimokosa, nami nitawatakasa; nao watakuwa watu wangu, nami nitakuwa Mungu wao. Ezekieli 37:15-23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Fimbo mbili ambazo yule mjane alikuwa akizikusanya mapema kabla ya mvua ya Eliya wakati wa Kilio cha Usiku wa Manane, zilikuwa falme za kaskazini na kusini za Israeli ambazo zilikuwa zimetawanywa na zilipaswa kukusanywa kuwa taifa moja mnamo Oktoba 22, 1844, wakati Siku ya Upatanisho ya mfano wa kweli ilipoanza, kwa maana ahadi ilikuwa kwamba wakati huo Mungu “atawatakasa.” Kutakasa huko, kukiwakilisha Hukumu ya Uchunguzi, kulianza wakati huo. Kukusanywa huko kwa fimbo hizo mbili kunapaswa kueleweka kwa usahihi, kwa kuwa Mungu siku zote huonyesha mwisho wa jambo kwa mwanzo wake.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

Mwaka 1844 ulikuwa mwisho wa falme mbili za Israeli, kwa kuwa wakati huo zilikuwa zimekuwa ufalme mmoja, Israeli wa kiroho, na tangu hapo walitakiwa kuwa taifa moja tu. Historia hiyo ilielezwa kwa mfano wa historia ya mwanzoni walipogeuka kuwa mataifa mawili, ambayo ni historia ya uasi wa Yeroboamu.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Historia ya mfumo bandia wa ibada wa Yeroboamu lazima pia idhihirishwe mwishoni mwa ufalme wake. Uasi wa Haruni mwanzoni mwa Israeli ya kale na uasi wa Yeroboamu mwanzoni mwa ufalme wa kaskazini vinawakilisha uasi wa mwaka 1863, na mwaka 1863 unaeleweka wazi tu pale mwisho wa ufalme wa Yeroboamu, kama unavyowakilishwa na kuunganishwa kwa fito zile mbili, unapowekwa juu ya 1863 pia. Ndipo mwaka 1863 unaonekana wazi kuwa unawakilishwa kama kizazi kilichosimamisha sanamu ya wivu.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> Lakini si kwamba tu mfano huu wa mifupa mikavu unahusu ulimwengu, bali pia wale waliobarikiwa kwa nuru kuu; kwa maana nao ni kama mifupa ya bonde. Wana umbo la wanadamu, mfumo wa mwili; lakini hawana uhai wa kiroho. Lakini mfano huu hauachi mifupa mikavu ikiwa imeunganishwa tu kuunda maumbo ya wanadamu; maana haitoshi tu kuwe na uwiano wa viungo na sura. Pumzi ya uhai lazima ihuisha miili, ili isimame wima, na ianze kutenda. Mifupa hii inawakilisha nyumba ya Israeli, kanisa la Mungu, na tumaini la kanisa ni nguvu ya kuhuisha ya Roho Mtakatifu. Bwana lazima apulize juu ya mifupa mikavu, ili ipate kuishi.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> Roho ya Mungu, pamoja na uwezo wake wa kuhuisha, ni lazima awe ndani ya kila mtu, ili misuli na kano zote za kiroho ziwe zikifanya kazi. Bila Roho Mtakatifu, bila pumzi ya Mungu, kuna kufa ganzi kwa dhamiri, upotevu wa uzima wa kiroho. Wengi wasio na uzima wa kiroho majina yao yamo kwenye kumbukumbu za kanisa, lakini majina yao hayajaandikwa katika Kitabu cha Uzima cha Mwana-Kondoo. Huenda wamejiunga na kanisa, lakini hawajaungana na Bwana. Wanaweza kuwa wenye bidii katika kutekeleza majukumu fulani, na wakaonekana kama watu walio hai; lakini wengi wako miongoni mwa wale walio na 'jina kuwa unaishi, nawe umekufa.'

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> Isipokuwa kuwe na uongofu wa kweli wa nafsi kwa Mungu; isipokuwa pumzi ya uzima ya Mungu ihuisha nafsi kwa maisha ya kiroho; isipokuwa wakiri wa ukweli waongozwe na kanuni ya mbinguni, hawajazaliwa kwa ile mbegu isiyoharibika iishiyo na kudumu milele. Isipokuwa wamtegemee haki ya Kristo kuwa usalama wao wa pekee; isipokuwa waiige tabia Yake, wafanye kazi katika roho Yake, wako uchi, hawajavikwa vazi la haki Yake. Wafu mara nyingi hufanywa waonekane kuwa hai; kwa maana wale wanaotekeleza kile wanachokiita wokovu kufuatana na mawazo yao wenyewe, hawana Mungu akifanya kazi ndani yao kutia nia na kutenda kwa mapenzi Yake mema.

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> "Kundi hili linawakilishwa vyema na bonde la mifupa mikavu ambalo Ezekieli aliliona katika maono." Review and Herald, Januari 17, 1893.

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