Article

# The Book of Daniel - Number Four

Kitabu cha Danieli - Namba Nne

The Plummet

Kuporomoka

Author

Jeff Pippenger

Published

November 27, 2023

Formats

PDF
Word

We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Tunashughulikia "mara saba" za Mambo ya Walawi ishirini na sita kama inavyowakilishwa katika kitabu cha Danieli. Tunafanya hivyo kwa sababu mojawapo ya sifa za kinabii za "mara saba" ni kwamba inawakilisha "jiwe la kujikwasia" ambalo wajenzi walilikataa. Ninalieleza jiwe la kujikwasia linalowakilishwa katika Maandiko kuwa ni ukweli unaoweza kuonekana, lakini hauonekani. Kwa wale wanaouona, ni wa thamani, lakini kwa wale wasiouona, si tu kwamba ni kile wanachojikwaa nacho, bali pia ndilo jiwe linalowasaga kuwa unga.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Wakati Kristo alipotaja jiwe ambalo waashi walilikataa, alibainisha kwamba jiwe la pembe lingekuwa “kichwa” cha pembe. Ujumbe wa jiwe lililokataliwa katika Maandiko daima unahusiana na Mungu kuwapitiliza watu wa agano la zamani, huku wakati huohuo Mungu akiingia katika agano na watu ambao hapo awali hawakuwa watu wa Mungu.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Yesu akawaambia, Hamkusoma kamwe katika maandiko, Jiwe walilolikataa wajenzi, hilo limekuwa jiwe kuu la pembeni; jambo hili limetoka kwa Bwana, nalo ni la ajabu machoni petu? Kwa hiyo nawaambia, Ufalme wa Mungu utaondolewa kwenu, na kupewa taifa linalozaa matunda yake. Na yeyote atakayeanguka juu ya jiwe hili atavunjika-vunjika; lakini litakapomwangukia yeyote, litamsaga-saga. Mathayo 21:42-44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Unabii wa kwanza wa "wakati" ambao William Miller aliongozwa nao na malaika watakatifu ulikuwa "mara saba" za Walawi sura ya ishirini na sita. Uadventista wa Laodikia ulianza mchakato wa kubomoa kweli za msingi ambazo Bwana alikusanya kupitia huduma ya Miller kwa kukataa ugunduzi wa kwanza kabisa wa Miller. Bila shaka, kielelezo chochote cha kinabii cha msingi mtakatifu ni kielelezo cha Kristo, ambaye ni "Jiwe"; hivyo, kukataliwa kwa "mara saba" mwaka 1863 hakukuonyesha tu mwanzo wa mchakato wa kukataa kweli za msingi, bali pia kulimaanisha kukataliwa kwa Kristo. Kama ilivyo kwa ushuhuda wa Kristo kuhusu jiwe lililokataliwa, Petro pia anabainisha kwamba mojawapo ya unabii unaohusishwa na jiwe la msingi ni kwamba hatimaye lingekuwa "jiwe kuu la pembeni".

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Kwa hiyo pia imeandikwa katika Maandiko, Tazama, naweka katika Sayuni jiwe kuu la pembeni, teule, lenye thamani; na yeyote amwaminiye hatatahayarika. Basi kwenu ninyi mnaoamini, yeye ni wa thamani; bali kwa wale wasiotii, lile jiwe walilolikataa waashi, hilo limekuwa jiwe kuu la pembeni, na jiwe la kujikwaa, na mwamba wa kwazo, kwa wale wajikwazao kwa lile neno, kwa kuwa hawatii; ambao kwa hayo pia waliwekwa. Bali ninyi ni kizazi kilichochaguliwa, ukuhani wa kifalme, taifa takatifu, watu wa milki ya Mungu; ili mzitangaze sifa za yeye aliyewaita mtoke gizani mkaingie katika nuru yake ya ajabu; ambao zamani hamkuwa taifa, bali sasa ninyi ni watu wa Mungu; mliokuwa hamjapata rehema, bali sasa mmeipata rehema. 1 Petro 2:6-8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Jiwe la msingi mwanzoni mwa Uadventista linakuwa jiwe kuu la pembeni. Isaya anakubaliana na Kristo na Petro, naye Isaya anatumia jiwe la msingi kuwawakilisha watu wa agano wanaopitwa kando ili kupisha watu wa agano jipya. Katika ushuhuda wake anawakilisha kundi lililofanya agano na mauti, na ambao wamepokea uongo. Uongo wanaoupokea ni ule uongo ambao Paulo anautambua kuwa unaoleta nguvu ya upotevu juu ya wale wanaofanya agano na mauti, kwa sababu hawakupokea upendo wa ile kweli.

> 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 28:14–18.

> Kwa hiyo, sikieni neno la Bwana, enyi watu wenye dharau, mnaotawala watu hawa walioko Yerusalemu. Kwa kuwa mmesema, Tumefanya agano na mauti, na pamoja na kuzimu tumeafikiana; wakati pigo linalofurika litakapopita, halitatufikia; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejisitiri. Kwa hiyo Bwana Mungu asema hivi: Tazama, naweka Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembe lenye thamani, msingi imara; yeye aaminiye hatataharakisha. Tena nitaifanya hukumu kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itafagilia mbali kimbilio la uongo, na maji yatafurika maficho. Nao agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatasimama; wakati pigo linalofurika litakapopita, ndipo mtakanyagwa nalo. Isaya 28:14-18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

Hizo "nyakati saba" zimefichwa chini ya uongo, na Mungu anapowaacha kando watu wake wa agano la awali na anapoingia agano na wale mia arobaini na nne elfu, jiwe ambalo awali lilikuwa jiwe la pembe lililokataliwa litainuliwa liwe "kichwa" cha pembe. Kwa wale wanaoelewa ukweli huu, ni wa thamani, na kwa wale wasiouelewa, jiwe hilo linalokuwa kichwa cha pembe si tu huwasaga, bali kimajazi linakuwa jiwe la kaburi lao.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Katika kitabu cha Danieli, sura ya nane aya ya kumi na tisa, tunauona "mwisho wa mwisho" wa ghadhabu, hivyo ikionyesha kwamba lazima pia kuwe na "mwisho wa kwanza" wa ghadhabu. Kipindi cha wakati kuanzia mwaka 677 Kabla ya Kristo hadi tarehe 22 Oktoba, 1844 kinawakilisha kipindi ambacho patakatifu (na jeshi) vingekanyagwa chini. Lakini upapa ulipaswa kustawi hadi ghadhabu itimizwe, kulingana na Danieli sura ya kumi na moja, aya ya thelathini na sita. Ikiwa mwisho wa ghadhabu wa sura ya nane unawakilisha mwisho wa kipindi cha wakati, basi mwisho wa ghadhabu wa sura ya kumi na moja pia unawakilisha mwisho wa kipindi cha wakati. Hivi ndivyo Biblia inavyofundisha waziwazi, ijapokuwa kweli hii imefichwa kwa uongo na wale walioweka agano na mauti.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Mwisho wa ghadhabu zote mbili unaonyesha mwisho wa kipindi kilekile cha muda, maana zote mbili zilikuwa utimilifu wa laana ileile ya miaka elfu mbili mia tano na ishirini ya kutawanywa, utekwa na utumwa. Ufalme wa kaskazini kwanza ulipata kutawanywa, utekwa na utumwa wa “mara saba,” wakati mnamo mwaka 723 KK, mfalme wa Ashuru aliwateka. Ufalme wa kusini ulipata hatima ile ile mnamo mwaka 677 KK. Yeremia anathibitisha ukweli huu.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israeli ni kondoo aliye tawanyika; simba wamemfukuza: kwanza mfalme wa Ashuru amemla; na mwisho huyu Nebukadneza mfalme wa Babeli amemvunja mifupa yake. Yeremia 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremia anabainisha hukumu ya hatua kwa hatua. Waashuri waliuangusha ufalme wa kaskazini mwaka 723 KK, kisha wakamchukua Manase hadi Babeli, mji mkuu wao, mwaka 677 KK. Kisha Nebukadneza akamchukua Yehoyakimu, hivyo kuashiria mwanzo wa miaka sabini ya uteka mwaka 606 KK. Kisha Nebukadneza akamchukua Sedekia na kuharibu Yerusalemu mwaka 586 KK.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Ufalme wa kusini ulikuwa umeonywa kwamba ungepata hatima ile ile kama ufalme wa kaskazini iwapo ungeendelea katika uasi wake. Hukumu ya ufalme wa kaskazini ingetekelezwa juu ya ufalme wa kusini, na ishara ya hukumu hiyo ilikuwa kamba ya kupimia ambayo ingetandazwa juu ya Yuda. Katika ushuhuda wa Isaya, ilikuwa tu "kamba ya kupimia," lakini katika kifungu kinachofuata, "kamba" ni "kamba ya kupimia ya Samaria."

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Kwa hiyo, Bwana Mungu wa Israeli asema hivi, Tazama, ninaleta mabaya makubwa juu ya Yerusalemu na Yuda, hata kila mtu atakayesikia habari zake, masikio yake mawili yataita. Nami nitaunyosha juu ya Yerusalemu kamba ya kupimia ya Samaria, na timazi ya nyumba ya Ahabu; nami nitaifuta Yerusalemu kama mtu afutavyo sahani, akiifuta na kuigeuza juu chini. Nami nitaliacha salio la urithi wangu, na kuwatia mikononi mwa adui zao; nawo watakuwa mawindo na nyara kwa adui zao wote; Kwa sababu wametenda yaliyo maovu machoni pangu, na wamenikasirisha, tangu siku ile baba zao walipotoka Misri, hata siku hii ya leo. 2 Wafalme 21:12-15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Kuna semi mbili za kinabii katika mistari iliyotajwa hivi punde ambazo lazima zitazamwe. Ya kwanza ni kutikisika kwa masikio, na nyingine ni timazi. Katika mistari hii, kamba ya kupimia ya Samaria inatajwa pia pamoja na timazi la nyumba ya Ahabu. Kamba ya kupimia na timazi ni vifaa vya hukumu, vinavyotumika katika mchakato wa ujenzi. Katika mistari hiyo, vinabainisha kwamba hukumu ileile iliyotekelezwa dhidi ya ufalme wa kaskazini, unaowakilishwa kama Samaria na nyumba ya Ahabu, ingeletwa juu ya Yuda na Yerusalemu. Wakati onyo hilo liliwekwa wazi, ufalme wa kaskazini wa Israeli tayari ulikuwa umevamiwa, kushindwa, kuharibiwa, na kuchukuliwa utumwani. Ujumbe wa hukumu ya Mungu husababisha masikio ya wale wanaosikia onyo hilo yatatikisika. Timazi na kutikisika kwa masikio vyote viwili vinatajwa mara tatu kila kimoja katika Maandiko. Kila mara, vinawakilisha ghadhabu ya Mungu dhidi ya watu wake wenyewe.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Bwana akaja, akasimama, akamwita kama mara zile nyingine, Samweli, Samweli. Ndipo Samweli akajibu, Sema; kwa maana mtumishi wako anasikia. Bwana akamwambia Samweli, Tazama, nitatenda jambo katika Israeli, ambalo masikio ya kila mtu atakayelisikia, yote mawili, yatasisimka. Siku hiyo nitatekeleza juu ya Eli mambo yote niliyoyasema kuhusu nyumba yake; nitakapoanza, nitaimaliza pia. 1 Samweli 3:10-12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Kuangushwa kwa nyumba ya Eli ni unabii ambao ungefanya masikio ya kila anayesikia kusisimka, yote mawili. Kusisimka kwa masikio, katika siku za Samweli, kuliashiria kupitwa na enzi kwa nyumba ya Eli. Utimilifu wa utabiri uliotolewa kwa Samweli ulikuwa kuangushwa kwa nyumba ya Eli na kusimikwa kwa Samweli kuwa nabii. Samweli anawakilisha watu ambao, kama Petro asemavyo, zamani hawakuwa watu wa Mungu, bali sasa ni; kwa kuwa Samweli aliposimikwa kuwa nabii, nyumba ya Eli iliharibiwa. Yeremia pia hutangaza hukumu dhidi ya uongozi wa Yerusalemu inayosababisha masikio kusisimka.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Na useme, Sikieni neno la Bwana, enyi wafalme wa Yuda, na wenyeji wa Yerusalemu; Hivi ndivyo asemavyo Bwana wa majeshi, Mungu wa Israeli: Tazama, nitaleta mabaya juu ya mahali hapa, ambayo kila mtu atakayoyasikia, masikio yake yatatetemeka. Yeremia 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Marejeo yote matatu kuhusu masikio yanayotita yanahusishwa na watu wa agano ambao wamefanya agano na mauti, na baadaye wanavamiwa, kushindwa, kuharibiwa, kutawanywa, na kupelekwa utumwani. Masikio yanayotita ni ishara ya hukumu ya ghadhabu ya Mungu, na ishara ya hukumu hiyo pia imewakilishwa mara tatu katika Maandiko, kwa neno “timazi.” Tayari tumeilisoma katika Wafalme wa Pili na Isaya, lakini kuna rejeo lingine moja la “timazi” katika Maandiko, na katika rejeo hilo neno timazi limetafsiriwa kutoka neno la Kiebrania tofauti na yale marejeo mawili yaliyotangulia.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Na yule malaika aliyesema nami akaja tena, akanituamsha, kama mtu aamushewavyo kutoka usingizini, akaniambia, Unaona nini? Nikasema, Nimetazama, na tazama, kinara cha taa chote cha dhahabu, chenye bakuli juu ya kilele chake, na taa zake saba juu yake, na mirija saba kwa zile taa saba, zilizoko juu yake; na miti miwili ya mizeituni karibu nacho, mmoja upande wa kuume wa lile bakuli, na mwingine upande wa kushoto wake. Basi nikajibu nikamwambia yule malaika aliyesema nami, Hivi ni nini, bwana wangu? Ndipo yule malaika aliyesema nami akajibu akaniambia, Je, hujui vitu hivi ni nini? Nikasema, La, bwana wangu. Ndipo akajibu akaniambia, Hili ndilo neno la Bwana kwa Zerubabel, likisema, Si kwa uwezo, wala si kwa nguvu, bali kwa Roho yangu, asema Bwana wa majeshi. Wewe mlima mkubwa, u nani? Mbele ya Zerubabel utakuwa uwanda; naye ataleta jiwe la kilele kwa vigelegele, wakisema, Neema, neema juu yake. Tena neno la Bwana likanijia, kusema, Mikono ya Zerubabel imeweka msingi wa nyumba hii; mikono yake ndiyo itakayokamilisha; na wewe utajua ya kuwa Bwana wa majeshi amenituma kwenu. Kwa maana ni nani aliyedharau siku ya mambo madogo? Maana hao watafurahi, nao wataiona kamba ya kupimia mkononi mwa Zerubabel, pamoja na wale saba; hao ni macho ya Bwana, yanayopita huku na huko katika dunia yote. Ndipo nikajibu, nikamwambia, Miti ile miwili ya mizeituni iliyo upande wa kuume wa kinara cha taa, na iliyo upande wa kushoto wake, ni nini? Kisha nikajibu tena, nikamwambia, Haya matawi mawili ya mizeituni, ambayo kwa mirija miwili ya dhahabu humimina mafuta ya dhahabu kutoka ndani yao, ni nini? Naye akajibu akaniambia, Je, hujui vitu hivi ni nini? Nikasema, La, bwana wangu. Akasema, Hawa ni waliotiwa mafuta wawili, wasimamao karibu na Bwana wa dunia yote. Zekaria 4:1-14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Neno lililotafsiriwa kama "plummet" katika Wafalme wa Pili na Isaya ishirini na nane ni "mishqâl" na linamaanisha uzito. Katika vifungu vyote viwili uzito (plummet) ungeongezwa kwenye mstari. Uzito hutumika kwenye mizani, na unawakilisha hukumu. Mstari wenye uzito ni mstari wa hukumu. Mstari wa Samaria ulikuwa kipindi cha "mara saba," yaani miaka elfu mbili mia tano na ishirini. Kipindi hicho hicho cha muda kingewekwa juu ya ufalme wa kusini kama kile kilichokuwa kimeletwa juu ya ufalme wa kaskazini. Mwisho wa kila mstari unatambuliwa katika kitabu cha Danieli kama ama mwisho wa ghadhabu ya mwisho au mwisho wa ghadhabu ya kwanza. Kipindi hicho kinaonyeshwa katika Danieli kama kipindi ambacho Yerusalemu na jeshi wangekanyagwa na zile nguvu mbili za uharibifu za upagani na upapa. Vipindi vyote viwili vingeanza wakati miji yao mikuu husika ilipovamiwa, kutekwa, kuharibiwa, na wananchi wake kuchukuliwa utumwani.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Lakini katika Zakaria, neno "plummet" limeundwa kwa kuunganisha maneno mawili ya Kiebrania. Neno la kwanza ni "'eben", nalo linamaanisha "kujenga", na pia linamaanisha "jiwe". Linamaanisha "jiwe la ujenzi". Neno hilo kisha linaunganishwa na neno la Kiebrania "bedı̂yl", ambalo linamaanisha "kugawa au kutenganisha". "Plummet" katika Zakaria ni jiwe ambalo hujengewa juu yake na husababisha utengano na mgawanyiko. Mgawanyiko huo uko kati ya makundi mawili ya waabudu; kundi moja linalofurahi wanapoona hilo jiwe, hulifanya kuwa jiwe kuu la pembe yao, na hujenga juu yake, na jingine lisiloliona, hulikataa, hujikwaa juu yake, na hatimaye husagwa nalo, ambalo kisha huwa jiwe lao la kaburi. Kundi moja hufanya agano na uzima, lingine agano la mauti.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Katika historia ya Zakaria, Waisraeli wa kale walikuwa wametoka tu Babeli ili kujenga upya na kuirejesha Yerusalemu. Zerubabel aliteuliwa kuwa mtawala, na alipaswa kusimamia kazi hiyo. Aliweka jiwe la msingi mwanzoni mwa kazi, na akaweka jiwe la juu, au jiwe la kilele, mwishoni mwa kazi. Jina Zerubabel linamaanisha “mzao wa Babeli”. Unabii wote unahusu siku za mwisho, na jina la Zerubabel ni ishara ya historia ya ujumbe wa malaika wa kwanza wakati jiwe la msingi liliwekwa, na jina lake pia ni ishara ya ujumbe wa malaika wa tatu, wakati jiwe la juu, au jiwe la kilele, linawekwa. Udhihirisho wa kumiminwa kwa Roho Mtakatifu katika harakati ya kwanza au ya pili unawakilishwa na jina la Zerubabel (mzao wa Babeli), kwa kuwa unawakilisha ujumbe unaowaita wazao wa Babeli wa kizazi cha mwisho watoke. Unawakilisha ujumbe wa Kilio cha Usiku wa Manane ambacho kilitokea katika harakati ya kwanza, na ambacho kinakaribia kutokea katika harakati ya mwisho ya Kilio Kikuu.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Miti miwili ya mzeituni, matawi mawili ya mizeituni, na wale wawili waliotiwa mafuta wanaowakilisha vyombo ambamo mirija miwili ya dhahabu humimina mafuta:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Mungu hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zekaria alikuwa akiuliza mara kwa mara ni akina nani ile miti miwili ya mizeituni, hivyo akielekeza umakini kwa ishara mbalimbali zinazohusu wale mashahidi wawili. Dada White anatambua miti hiyo miwili ya mizeituni kuwa ndiyo mashahidi wale wawili wa Ufunuo sura ya kumi na moja.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> Kuhusu mashahidi wale wawili, nabii anasema zaidi: ‘Hizi ndizo miti miwili ya mizeituni, na vinara viwili vya taa vinavyosimama mbele za Mungu wa nchi.’ ‘Neno lako,’ alisema mtunga zaburi, ‘ni taa ya miguu yangu, na mwanga wa njia yangu.’ Ufunuo 11:4; Zaburi 119:105. Mashahidi hao wawili wanawakilisha Maandiko ya Agano la Kale na Agano Jipya. Pambano Kuu, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zekaria alikuwa akitaka kuelewa ni kina nani hawa mashahidi wawili. Katika Mapinduzi ya Ufaransa walikuwa Agano la Kale na Agano Jipya. Waliwakilishwa kama Musa na Eliya ambao waliuawa barabarani na yule mnyama aliyepanda kutoka katika shimo lisilo na mwisho. Wanawakilisha huduma ya Future for America iliyouawa tarehe 18 Julai 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Mwanzoni mwa sura, baada ya Zekaria kuamshwa, wakati mifupa mikavu ya waliokufa inakusanywa pamoja, lakini bado haijahuishwa, Gabrieli anauliza, "Waona nini?" Zekaria anaeleza alichokiona, kisha anauliza, "Hivi ni nini, bwana wangu?" Gabrieli anasisitiza lengo la swali hilo kwa kujibu swali la Zekaria kwa swali. Anamwuliza Zekaria, "Je, hujui hivi ni nini?" Kisha Gabrieli anajibu, "Hili ndilo neno la Bwana kwa Zerubabeli, akisema, Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi."

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Neno la Bwana lililomjia Zerubabel lilikuwa hivi: “Si kwa nguvu, wala kwa uwezo, bali kwa Roho yangu. Ni nani wewe, ee mlima mkubwa? Mbele ya Zerubabel utakuwa nchi tambarare; naye ataleta jiwe la kilele chake kwa vigelegele, wakipaza sauti, ‘Neema, neema juu yake.’”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubbabel, mtawala, anamwakilisha mjumbe anayeandaa njia mwanzoni na mwishoni mwa historia, ambaye mbele yake mlima huwa kama tambarare. Isaya anabainisha kazi ya mjumbe huyo huyo na kusema kwamba atanyoosha jangwani njia kuu kwa Mungu wetu, na kwamba atasababisha "kila bonde" "kuinuliwa." Pia atasababisha "kila mlima na kilima" "kushushwa," kwa kuwa "mlima mkuu" mbele ya mtawala Zerubbabel "utakuwa tambarare."

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Ujumbe wa William Miller kuhusu “nyakati saba” ulipewa kwake na Mungu. Zerubabel anamwakilisha William Miller aliyeweka jiwe la msingi la “nyakati saba,” na pia anawakilisha mikono itakayolitoa jiwe la kilele kwa kelele, kwa kilio, Neema, Neema juu yake. Kurudiwa kwa neno “neema” kunawakilisha ujumbe wa Kilio cha Usiku wa Manane. Hizo “kelele” zinawakilisha ujumbe uleule kama ule wa kilio kikuu cha malaika wa tatu, na “kilio” kinawakilisha Kilio cha Usiku wa Manane. Sehemu yote inahusu ujumbe wa Kilio cha Usiku wa Manane. Ni kuhusu wanawali waliokuwa wamelala usingizi wa mauti katika mitaa ya Ufunuo kumi na moja, inayopita kupitia bonde la mifupa mikavu. Ni kuhusu ufufuo wa ile mifupa mikavu, na ni kuhusu nafasi ya kinabii ya “kamba ya kupimia” ambayo wanawali wenye hekima huiona na inayowafanya washangilie.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Kisha Zekaria anasema, “zaidi ya hayo.” Zaidi ya hayo humaanisha kuweka kifungu kinachofuata juu ya kifungu kilichotangulia. Hii ni rejea kwa kanuni ya kinabii ya “mstari juu ya mstari.” Majadiliano yaliyotangulia yalitambua amsho wa usiku wa manane wa watu wa Mungu, unaowakilishwa na Zekaria. Majadiliano yaliyotangulia yalisisitiza mara kwa mara shauku ya watu wa Mungu katika siku za mwisho ya kuelewa ni nani mashahidi wawili wa Ufunuo kumi na moja. Majadiliano yaliyotangulia yalitambua kwamba Zerubabel anawakilisha kazi katika harakati ya kwanza na pia kazi katika harakati ya mwisho. Yalitambua kwamba “mikono” ya Zerubabel (inayowakilisha nguvu za kibinadamu) ilipaswa kuweka jiwe la msingi na jiwe la kilele, lakini kazi ya mikono yake ilikamilishwa, na inakamilishwa tu, kwa nguvu za kimungu za Mfariji.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Mazungumzo yaliyofuata, ambayo yanapaswa kuwekwa juu ya mazungumzo yaliyotangulia, yanabainisha kwamba wakati "mikono ya Zerubabeli" inapokamilisha kazi, ndipo watu wa Mungu katika siku za mwisho "watajua ya kwamba Bwana" "alimtuma" Gabrieli, mleta nuru, "kwa" watu wa Mungu. Watatambua mchakato wa mawasiliano wa mbinguni ambao ni kweli ya kwanza iliyowakilishwa kuhusiana na Ufunuo wa Yesu Kristo. Kukataa ujumbe na kazi ya Zerubabeli ni kukataa ujumbe unaotoka kwa Gabrieli, alioupokea kutoka kwa Kristo, naye Yeye kwa upande wake aliupokea kutoka kwa Baba.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Kisha makundi mawili ya waabudu yanafafanuliwa. Kundi moja “limeidharau siku ya mambo madogo?” Kundi lingine “litafurahi” watakapo “ona timazi mkononi mwa Zerubabel pamoja na hao saba” ambao “ndiyo macho ya Bwana, yarandayo huku na huko katika dunia yote.” Wale wanaodharau siku ya mambo madogo, wanadharau kazi ya kihistoria ya William Miller kama inavyowakilishwa na “timazi.” Wao wanapinganishwa na wale wanaofurahi wanapoona “timazi” mkononi mwa Zerubabel. “Timazi” la Zekaria ni jiwe la ujenzi linaloleta mgawanyiko. Kundi moja hudharau “timazi,” kwa kuwa wanakataa kuona kwamba “timazi” lililo mkononi mwa Zerubabel lipo pamoja na “hao saba.” Neno “saba” lililo pamoja na “timazi,” ndilo lile lile la Kiebrania linalotafsiriwa kama “mara saba” katika Mambo ya Walawi ishirini na sita.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Kisha Zekaria anarudia kusema kwamba alipoamka, hakujua ni nani wale mashahidi wawili. Kwa hiyo anauliza tena, "Miti hii miwili ya mizeituni ni nini?" Anarudia tena, akiuliza, "Hivi ni nini haya matawi mawili ya mizeituni, ambayo kupitia mirija miwili ya dhahabu humimina mafuta ya dhahabu kutoka kwao wenyewe?" Na Gabrieli anasisitiza swali hilo kwa mara nyingine kwa kujibu swali la Zekaria kwa swali, "Je, hujui hivi ni nini?" naye Zekaria akajibu, "La." Kisha Gabrieli akasema, "Hawa ni wale waliotiwa mafuta wawili, wasimamao karibu na Bwana wa dunia yote."

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Sura inaanza kwa Gabrieli kumwamsha Zekaria kutoka usingizini. Hivyo Zekaria anawakilisha wanawali wanaoamshwa usiku wa manane, na wanawali hao wanapoamshwa, wanaonyeshwa kuwa na mzigo mzito wa kuelewa kile ambacho mashahidi wawili wa Ufunuo sura ya kumi na moja wanawakilisha. Vitabu vyote vya Biblia hukutana na kuhitimishwa katika kitabu cha Ufunuo. Manabii wote wanaafikiana, kwa maana Mungu si Mungu wa machafuko. Manabii wote wanasema zaidi kuhusu siku za mwisho kuliko siku walizoishi wao wenyewe.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabrieli anatumia kanuni ya Alfa na Omega kwa kutambua kwamba Zerubabel ataanza na kukamilisha kazi ya kujenga hekalu. Kazi yake inaonyeshwa kama kuweka jiwe la msingi mwanzoni na jiwe la kilele mwishoni. Zerubabel anawakilisha harakati za Wamillerite na harakati za Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Kile ambacho Gabrieli anachowasilisha kwa Zakaria ni kwamba kazi ya Mwito wa Usiku wa Manane, iwe katika harakati za malaika wa kwanza au katika harakati za malaika wa tatu, inatimizwa kwa nguvu ya Roho Mtakatifu.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Wakati walipokuwa wamelala wafu barabarani, ulimwengu ulifurahia juu ya miili yao iliyokufa; lakini walipofufuka, ulimwengu ukaingiwa na hofu nao wakafurahi. Wanafurahi kwa sababu wanaona timazi la zile "mara saba" katika mkono wa Zerubbabel. Timazi ndilo jiwe ambalo hujengewa juu yake, linalotenganisha wenye hekima na wapumbavu.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zakaria hasemi "saba," anasema, "wale saba." Wanaona miaka elfu mbili na mia tano na ishirini ya kutawanywa. Neno linalotafsiriwa kama "saba" ni neno lile lile linalotafsiriwa kama "mara saba" katika Mambo ya Walawi ishirini na sita, na linawakilisha "laana" ya utumwa iliyowajia falme zote mbili za Israeli, ya kaskazini na ya kusini. Kitabu cha Danieli kinatambulisha "wale saba" kuwa ni ghadhabu ya kwanza na ya mwisho.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Jiwe la msingi lililowekwa na William Miller lilikuwa “mara saba,” na jiwe la kilele lililowekwa na harakati ya malaika wa tatu ndilo “mara saba.” Wale wanaofurahi wanapoona “wale saba” katika uamsho wa Mwito wa Usiku wa Manane wa siku za mwisho, watashuhudia mgawanyiko na utengano wa wale wa thamani na wale wasiofaa. Walio wa thamani watafurahi wanapoingia katika umoja kamili, na walio wasiofaa watagundua kuchelewa kwamba hawana mafuta ambayo yamekuwa yakishuka kupitia mirija miwili ya dhahabu. Kweli inayosababisha furaha kwa kundi moja itakuwa jiwe la kujikwaa kwa kundi jingine, ingawa ilikuwa wazi kuonekana kwa wote waliokuwa tayari kuona.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Kama vile "mara saba" ilivyokuwa jaribio mwanzoni mnamo 1856, wakati Uadventista wa Filadelfia ulipobadilika kuwa Uadventista wa Laodikia, vivyo hivyo "mara saba" tena ni jaribio mwishoni, hapo hapo ambapo Uadventista wa Laodikia unapobadilishwa kuwa Uadventista wa Filadelfia. Jaribio la mwanzoni lilishindwa mwaka 1863, kwa kukataa fundisho la kibiblia la "mara saba". Wale watakaoshindwa jaribio mwishoni mwaka 2023, watafanya hivyo kwa kukataa uzoefu unaotakiwa na tiba inayobainishwa na "mara saba" za Mambo ya Walawi ishirini na sita.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Ilikuwa muhimu kubaini kwamba kitabu cha Danieli kinaunga mkono kikamilifu "nyakati saba," kabla hatujaanza kuzingatia ujumbe wa kinabii wa sura sita za kwanza za kitabu cha Danieli, kwa kuwa sura ya nne na ya tano zinahusu "nyakati saba," na zinabainisha mwanzo na mwisho wa pembe mbili za mnyama atokaye nchi katika Ufunuo sura ya kumi na tatu.

We will begin our consideration of those first six chapters in the next article.

Tutaanza kuzingatia sura zile sita za kwanza katika makala ijayo.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kwenye kingo za Mto Ulai na Mto Hiddekel, ile mito mikubwa ya Shinar, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa yatatimia hivi karibuni.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> Zingatia hali ya taifa la Wayahudi wakati unabii wa Danieli ulipotolewa.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> Tuweke muda zaidi katika kujifunza Biblia. Hatulielewi Neno kama inavyopaswa. Kitabu cha Ufunuo kinaanza kwa kutupa agizo la kuelewa mafundisho yaliyomo ndani yake. 'Heri asomaye, na wale waisikiao maneno ya unabii huu,' Mungu atangaza, 'na wayashikao mambo yaliyoandikwa humo; kwa maana wakati umekaribia.' Sisi kama watu tutakapoelewa kitabu hiki kinamaanisha nini kwetu, uamsho mkubwa utaonekana miongoni mwetu. Hatuyaelewi kikamilifu mafunzo kinayofundisha, licha ya agizo tulilopewa la kuichunguza na kuisoma.

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> "Hapo zamani walimu walitangaza kwamba Danieli na Ufunuo ni vitabu vilivyotiwa muhuri, na watu wakageuka mbali navyo. Pazia la fumbo linaloonekana, ambalo limewazuia wengi kuliondoa, limeondolewa na mkono wa Mungu mwenyewe kutoka katika sehemu hizi za Neno lake. Jina lenyewe 'Ufunuo' linapingana na kauli kwamba ni kitabu kilichotiwa muhuri. 'Ufunuo' maana yake ni kwamba jambo la muhimu linafunuliwa. Kweli za kitabu hiki zimeelekezwa kwa wale wanaoishi katika siku hizi za mwisho. Tunasimama, tukiwa pazia limeondolewa, katika mahali patakatifu pa mambo matakatifu. Hatupaswi kusimama nje. Tunapaswa kuingia, si kwa mawazo ya uzembe na ya kutoheshimu, si kwa hatua za pupa, bali kwa heshima na hofu ya Mungu. Tunakaribia wakati ambapo unabii wa kitabu cha Ufunuo utatimia." Ushuhuda kwa Wahudumu, 113.

Back to Articles