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# The Book of Daniel - Number One-Hundred and Forty-Nine

Kitabu cha Danieli - Nambari mia moja arobaini na tisa

The Mystery of God Revealed: Uniting Divinity and Humanity

Fumbo la Mungu Lililofunuliwa: Kuunganisha Uungu na Ubinadamu

Author

Jeff Pippenger

Published

March 21, 2024

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We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Tumekuwa tukitafakari historia inayowakilishwa katika aya ya arobaini ya Danieli sura ya kumi na moja. Sasa tunashughulikia mstari wa ndani wa historia uliomo katika aya hiyo, unaowakilisha historia ya pembe ya Kiprotestanti ya mnyama wa nchi. Tunatumia kuunganishwa kwa fimbo mbili za Ezekieli katika sura ya thelathini na saba kama rejeo la kutambua siri ya Mungu, yaani Kristo kuunganisha Uungu Wake na ubinadamu wakati malaika wa tatu anapowasili. Mstari juu ya mstari, ujumbe wa siri ya Mungu ambao Yohana alitambua kuwa unahitimishwa wakati wa kupigwa kwa tarumbeta ya saba, ulipelekwa mahsusi kwa Laodikia na mtume Paulo. Ushuhuda wa Ezekieli, Yohana na Paulo unapatana na ileile siri ya Mungu iliyowakilishwa katika ujumbe wa Jones na Waggoner mwaka 1888, ambao ulikuwa ujumbe kwa Laodikia.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> Kwa maana ningependa mjue jinsi ilivyo kubwa pambano nililo nalo kwa ajili yenu, na kwa ajili ya wale wa Laodikia, na kwa ajili ya wote ambao hawajaona uso wangu katika mwili; ili mioyo yao ifarijiwe, wakiwa wamefungamana pamoja katika upendo, na wafikie utajiri wote wa hakikisho kamili la ufahamu, hadi kufikia utambuzi wa siri ya Mungu, na ya Baba, na ya Kristo; ndani yake zimefichwa hazina zote za hekima na maarifa. Wakolosai 2:1-3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Kazi ya upatanisho, ya kuunganisha fito mbili za uungu na ubinadamu, ilianza wakati malaika wa tatu alipowasili, lakini Paulo anazungumzia utimilifu wa mwisho na mkamilifu wa kuunganishwa kwa fito hizo mbili, ambao ndio siri ya Mungu. Kwa hiyo anatambua ujumbe huo kuwa ni ujumbe kwa Laodikia uliowasili kwanza mwaka 1856, kisha ukarudiwa mwaka 1888, na baadaye ukapata utimilifu wake mkamilifu tarehe 11 Septemba 2001. Paulo analitambua hekalu kuwa na maumbile mawili, alipowasilisha siri ya Mungu, ambayo ilipaswa kukamilishwa katika kupigwa kwa tarumbeta ya saba. Anaigawanya siri hiyo katika kichwa na mwili.

> And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

> Naye ndiye kichwa cha mwili, yaani kanisa; aliye mwanzo, mzaliwa wa kwanza kutoka kwa wafu; ili katika mambo yote apate kuwa wa kwanza. Kwa kuwa ilimpendeza Baba kwamba utimilifu wote ukae ndani yake; naye, akiisha kufanya amani kwa damu ya msalaba wake, kwa yeye kuvipatanisha vitu vyote na yeye mwenyewe; kwa yeye, nasema, ikiwa ni vilivyo duniani au vilivyo mbinguni. Na ninyi, mliokuwa wakati fulani mmetengwa mbali na mkiwa maadui katika nia zenu kwa sababu ya matendo maovu, lakini sasa amewapatanisha katika mwili wa nyama yake kwa njia ya mauti, ili kuwasimamisha mbele zake mkiwa watakatifu, wasio na lawama, na wasio na mashitaka; ikiwa mnaendelea katika imani mkiwa mmewekwa misingi na kuthibitishwa, wala msiondoshwe kutoka katika tumaini la injili mliyosikia, ambayo imehubiriwa kwa kila kiumbe chini ya mbingu; ambayo mimi Paulo nimefanywa mtumishi wake; nami sasa nafurahi katika mateso yangu kwa ajili yenu, na nakamilisha yaliyopungua ya mateso ya Kristo katika mwili wangu kwa ajili ya mwili wake, yaani kanisa; ambalo nimefanywa kuwa mtumishi wake, sawasawa na uwakili wa Mungu ulionijaliwa kwa ajili yenu, ili kulitimiza neno la Mungu. Wakolosai 1:18-25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristo ndiye kichwa, ambaye anapaswa kuwa na ukuu katika mambo yote, na kanisa lake ni mwili. Kwa pamoja, kichwa na mwili huwakilisha muungano wa uungu na ubinadamu, na ukweli mwingine muhimu pia unatambulishwa. Uhusiano wa kichwa na mwili ni kwamba kichwa kinapaswa kuwa na ukuu juu ya mwili. Kwa wanadamu, ambao waliumbwa kwa mfano wa Mungu, nguvu za juu (kichwa) zinapaswa kuwa na utawala juu ya nguvu za chini (mwili). Kwa pamoja huunda kiumbe mmoja, au kwa istilahi ya hekalu ambalo Yohana alipaswa kulipima, huwakilisha Patakatifu (ubinadamu, mwili), na Patakatifu pa Patakatifu (uungu, kichwa). Jinsi hawa wawili wanaunganishwa kuwa "fimbo moja", au mwili mmoja, ni kazi ya "kufanywa-moja." Paulo anaendelea:

> Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

> Ambayo kwa ajili yake nimewekwa kuwa mtumishi, kwa kadiri ya uwakili wa Mungu uliotolewa kwangu kwa ajili yenu, ili kutimiza neno la Mungu; yaani ile siri iliyofichwa tangu enzi na vizazi, bali sasa imefunuliwa kwa watakatifu wake; ambao Mungu alipenda kuwajulisha jinsi ulivyo utajiri wa utukufu wa siri hii miongoni mwa Mataifa; ambayo ni Kristo ndani yenu, tumaini la utukufu; Yeye ndiye tunamhubiri, tukimwonya kila mtu, na kumfundisha kila mtu katika hekima yote; ili tuweze kumwasilisha kila mtu mkamilifu katika Kristo Yesu; kwa ajili hiyo nami najitaabisha, nikijitahidi kwa kadiri ya nguvu yake itendayo kazi ndani yangu kwa nguvu kuu. Wakolosai 1:25-29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Ukamilifu wa laki moja na arobaini na nne elfu, unaowasilisha "kila mtu mkamilifu katika Kristo" ndiyo "siri ya Mungu," ambayo ni muungano wa uungu na ubinadamu, au kama Paulo anavyosema, ni "Kristo ndani ya" ubinadamu "tumaini la utukufu." Katika siku za kupigwa kwa Tarumbeta ya Saba, siri hiyo inatimia. Ezekieli anapotambua muungano huo, anatumia fimbo mbili, moja kwa ufalme wa kaskazini na moja kwa ufalme wa kusini, ili kutambua kiungo cha mfano, ambacho kinawakilisha hekalu kwa nambari "arobaini na sita." Fimbo ya kiungo cha mfano cha "arobaini na sita," itaunganishwa na kiungo cha mfano cha "mia mbili na ishirini."

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Mia mbili na ishirini ni ishara ya Uungu uliounganishwa na ubinadamu. Kuanzia kuchapishwa kwa Biblia ya King James mnamo 1611 hadi uwasilishaji wa kwanza wa ujumbe wa Miller mnamo 1831 ni miaka mia mbili na ishirini; na baada ya hapo, ujumbe huo ukachapishwa mnamo 1833 katika Vermont Telegraph. Ujumbe wa Miller ulikuwa urasmishaji wa kuongezeka kwa maarifa kulikotokana na Biblia, wakati kitabu cha Danieli kilipofunuliwa mnamo 1798. Katika tarehe ya mwanzo ya 1611 kulichapishwa waraka wa kimungu, na katika tarehe ya mwisho ya 1831 kulikuwa na chapisho la kibinadamu lililotegemea ukweli wa kimungu uliofunuliwa mnamo 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Tarehe hizo tatu zinawakilisha si tu miaka mia mbili na ishirini, bali pia muundo wa neno la Kiebrania ‘Ukweli’, ambao huundwa kwa kuunganisha herufi ya kwanza, ya kumi na tatu, na ya mwisho za alfabeti ya Kiebrania ili kutengeneza neno ‘Ukweli’. Tangazo la kimungu mwanzoni na tangazo la kibinadamu mwishoni, na mwaka 1798 unawakilisha ongezeko la maarifa; ongezeko hilo lingeonyesha kundi la waovu waliokataa maarifa hayo, na hivyo kundi hilo likawakilisha herufi ya kumi na tatu, ambayo ni ishara ya uasi. Kiungo hicho cha miaka mia mbili na ishirini kiliwekwa katika harakati za malaika wa kwanza, na harakati za malaika wa tatu hutoa ushuhuda wa pili.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Mwaka 1776, waraka wa kimungu, Tamko la Uhuru, ulichapishwa; na miaka mia mbili na ishirini baadaye, mwaka 1996, waraka wa kibinadamu, jarida "The Time of the End", ulichapishwa. Waraka wa kibinadamu ulitokana na ongezeko la maarifa lililozalishwa wakati wa mwisho mwaka 1989, ambalo, kama ilivyokuwa mwaka 1798, lilizalisha uasi dhidi ya ujumbe wa kimungu uliowakilishwa na Tamko la Uhuru. Ongezeko la maarifa la mwaka 1996 lilibainisha mustakabali wa Amerika kwamba, katika sheria ya Jumapili inayokuja hivi karibuni, itapoteza uhuru na kujitegemea ilioutangaza mwaka 1776. Hili hutoa shahidi wa pili kwamba nambari mia mbili na ishirini inawakilisha muungano wa Uungu na ubinadamu, na huo shahidi wa pili ulithibitishwa kwa sahihi ya "Kweli," nao ukawakilishwa na shahidi wa kwanza katika historia ya malaika wa kwanza (wa kwanza), na shahidi wa pili katika historia ya malaika wa tatu (wa mwisho).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

Mwaka 1776 pia uliashiria mwanzo wa kipindi kilichotangulia mwanzo halisi wa mnyama wa nchi kama ufalme wa sita wa unabii wa Biblia. Katika kipindi hicho cha maandalizi, alama bainifu ya ukweli ilitambuliwa tena: mwaka 1776 ukiashiria mwanzo wa Marekani, na mwaka 1798 ukiashiria mwanzo wa Marekani kama ufalme wa sita wa unabii wa Biblia. Katikati ya mwanzo na mwisho wa historia hiyo, mwaka 1789 uliashiria herufi ya katikati wakati makoloni kumi na tatu yaliporidhia Katiba. Kila moja ya tarehe hizo tatu inawakilisha “kusema” kwa Marekani; yaani Azimio la Uhuru mwaka 1776, Katiba mwaka 1789, na Sheria za Wageni na Uchochezi mwaka 1798. Historia hiyo inawakilisha miaka ishirini na miwili, ambayo ni zaka au sehemu ya kumi ya mia mbili na ishirini, hivyo pia inawakilisha ishara ya muungano wa Uungu na ubinadamu.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Uwakilishi wake ni wa historia ya mnyama wa nchi, ambaye anaonyeshwa kama anayeanza kama mwana-kondoo (uungu), na kuishia kama joka (ubinadamu). Mwaka 1776 unaanza na Tamko la Uhuru linaloashiria uungu, na Sheria za Wageni na Uasi zinawakilisha ubinadamu, na katika miaka ile ishirini na miwili iliyotangulia mwanzo wa utawala wa mnyama wa nchi kama ufalme wa sita katika unabii wa Biblia, mabadiliko kutoka kwa mwana-kondoo hadi joka yanatiwa mfano.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Mwanzo wa kipindi cha miaka elfu mbili mia tano na ishirini cha hukumu dhidi ya ufalme wa kusini wa Yuda una uhusiano na mwanzo wa miaka elfu mbili mia tatu ya Danieli sura ya nane, aya ya kumi na nne. Kukanyagwa kwa patakatifu na jeshi katika Yuda kulianza mnamo mwaka 677 K.K., na unabii wa miaka elfu mbili mia tatu ulianza miaka mia mbili na ishirini baadaye, mwaka 457 K.K. Fimbo ya ufalme wa kusini wa Yuda imefungamanishwa na ishara ya arobaini na sita kwa ufalme wa kaskazini, na pia imefungamanishwa na miaka elfu mbili mia tatu kwa kiunganishi cha mia mbili na ishirini.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Paulo alidai kuwa mhudumu wa uwakili wa Mungu, kisha akafafanua uwakili aliokuwa mhudumu wake kuwa ni siri ya Mungu, ambayo ni Kristo ndani yenu, tumaini la utukufu. Aidha, anashughulikia ukweli huu zaidi anapomwandikia Timotheo.

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Na bila shaka, siri ya utauwa ni kuu: Mungu alidhihirishwa katika mwili, akahesabiwa haki katika Roho, akaonekana na malaika, akahubiriwa kwa Mataifa, akaaminiwa katika ulimwengu, akapokelewa katika utukufu. 1 Timotheo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Hapa Paulo anasema kwamba siri ya utauwa ni Mungu aliyeonekana katika mwili. Mungu ndiye Kichwa, na mwili ni kiwiliwili. Siri ya utauwa ni Kristo ndani ya mwamini; ni muungano wa uungu na ubinadamu. Paulo pia anatumia mfano wa ndoa kama alivyofanya Hosea.

> For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

> Kwa maana sisi ni viungo vya mwili wake, vya nyama yake, na vya mifupa yake. Kwa sababu hii mtu atamwacha baba yake na mama yake, naye ataambatana na mkewe, na hao wawili watakuwa mwili mmoja. Hili ni fumbo kubwa; lakini nasema kuhusu Kristo na kanisa. Waefeso 5:30-32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Katika sura ya thelathini na saba, Ezekieli anapotambua agano la siku za mwisho, ambalo ni agano lililofanywa upya pamoja na wale wanaotambuliwa kuwa mia arobaini na nne elfu, anatoa kielelezo cha kuunganishwa kwa fito mbili. Fito hizo mbili, mstari juu ya mstari, zinajumuisha sitiari ya ndoa ya Hosea na ya Paulo. Zilipoungwa pamoja, wakawa si tena mataifa mawili, bali taifa moja, hata milele.

> 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 37:22, 23.

> Nami nitawafanya wawe taifa moja katika nchi juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme kwao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanywa tena kuwa falme mbili kabisa; Wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa makosa yao yote; bali nitawaokoa kutoka katika maskani zao zote walimotenda dhambi, nami nitawatakasa; hivyo watakuwa watu wangu, nami nitakuwa Mungu wao. Ezekieli 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Kuunganishwa kulikotajwa na Ezekieli kunabainisha wakati ambao hawatakuwa tena wamegawanyika, wala hawatatenda dhambi tena, wakati watakapotakaswa, na wakati Mungu atakapokuwa Mungu wao pekee, nao watakuwa na mfalme mmoja tu. Tarehe 22 Oktoba, Mjumbe wa Agano alikuja ghafla hekaluni ili “kutakasa” watu wake. Alikuja kupokea ufalme, ambao watu wake, kwa mujibu wa Petro, walipaswa kuwa ufalme wa makuhani na wafalme. Katika tarehe hiyo hiyo bwana-arusi pia alikuja kwenye ndoa, ambayo ni fumbo linalotambuliwa na Paulo na Hosea, linalowakilisha muungano wa uungu na ubinadamu. Yohana anabainisha kwamba fumbo hilo, ambalo Paulo analitaja kama “Kristo ndani yenu, tumaini la utukufu,” litakamilishwa katika siku zile za sauti ya malaika wa saba.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga baragumu, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Malaika wa saba ndiye ole wa tatu, aliyewasili tarehe 11 Septemba 2001. Malaika wa saba alianza kupiga baragumu wakati malaika wa tatu alipowasili katika historia ya 1844, na tangu wakati huo kuendelea; lakini uasi wa 1863 uliizuia kazi hiyo kukamilishwa. Malaika wa tatu aliwasili, na baragumu la saba lilianza kupigwa tena tarehe 11 Septemba 2001, na wakati huu "siri ya Mungu" itakamilishwa. Hiyo "siri" ni muungano wa uungu na ubinadamu, unaozalisha wale mia na arobaini na nne elfu, ambao kisha wanakuwa bendera ya Mungu na jeshi lake. Kwa sababu hii, sura ya thelathini na saba ya Ezekieli inaanza kwa Ezekieli akipelekwa katika bonde la mifupa mikavu iliyokufa. Mifupa hiyo inawakilisha Uadventista wa Laodikia tarehe 11 Septemba 2001, na kwa sababu hii Paulo anaielekeza injili yake ya "siri ya Mungu" kwa Walaodikia.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> Kwa maana ningependa mjue jinsi ilivyo kubwa pambano nililo nalo kwa ajili yenu, na kwa ajili ya wale wa Laodikia, na kwa ajili ya wote ambao hawajaona uso wangu katika mwili; ili mioyo yao ifarijiwe, wakiwa wamefungamana pamoja katika upendo, na wafikie utajiri wote wa hakikisho kamili la ufahamu, hadi kufikia utambuzi wa siri ya Mungu, na ya Baba, na ya Kristo; ndani yake zimefichwa hazina zote za hekima na maarifa. Wakolosai 2:1-3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Hili pia ndilo elezo ambalo Dada White analihusisha na mifupa mikavu iliyokufa ya Ezekieli.

> “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.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Ujumbe wa Laodikia uliwasilishwa kwa mara ya kwanza kwa Waadventista mwaka 1856, mwaka huohuo Bwana alifunua mwanga unaoongezeka wa "mara saba" katika Mambo ya Walawi sura ya ishirini na sita. Ujumbe wa mwaka 1856, uliokuwa na ujumbe wa ndani wa wito wa toba, na ujumbe wa nje wa unabii, ulikataliwa mwaka 1863. Ujumbe wa Laodikia kuhusu fumbo la "Kristo ndani yenu, tumaini la utukufu", ulihubiriwa tena mwaka 1888 na Wazee Jones na Waggoner, na ujumbe huo pia ulitambuliwa na Dada White kuwa ndio ujumbe kwa Laodikia.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Mstari juu ya mstari, sura ya thelathini na saba ya Ezekieli inaanza kwa Ezekieli kupelekwa kiroho hadi tarehe 11 Septemba 2001, ambako anaoneshwa taswira ya Uadventista wa Laodikia, ambao wamekufa katika dhambi na makosa. Anaambiwa atoe ujumbe miwili tofauti wa kinabii. Wa kwanza unasababisha kuungana kwao, lakini miili bado imekufa. Unabii wa pili unatoa mwito kwa ujumbe wa "pepo nne" upulize pumzi ya uhai ndani ya mifupa. Ujumbe wa pepo nne ni ujumbe wa kutiwa muhuri wa mia na arobaini na nne elfu, unaowatambua malaika wanne wanaoshika pepo nne. Dada White hutambua pepo nne hizo kuwa "farasi mwenye ghadhabu," anayetaka kujitoa huru, kwa kuwa anazuiliwa. Huyo farasi mwenye ghadhabu wa Uislamu anatafuta kujitoa huru na kuleta mauti na uharibifu katika njia yake, kama ilivyotokea tarehe 11 Septemba 2001, na ataachiliwa tena wakati wa sheria ya Jumapili inayokaribia.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Ujumbe huo huleta miili iliyokufa katika jeshi lililoungana linalosimama juu ya miguu yake. Jeshi hilo lililoungana linasimamishwa juu ya miguu yake kwa kuitikia ujumbe wa malaika wa saba, kwa kuwa katika siku za kusikika kwa sauti ya malaika wa saba, fumbo la ndoa ya wale mia moja na arobaini na nne elfu na Kristo litakamilishwa.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Kisha Ezekieli anaonyeshwa kuunganishwa kwa fito mbili ambazo zinakuwa taifa moja. Fito hizo mbili ni ufalme wa kaskazini wa Israeli na ufalme wa kusini wa Yuda, ambavyo vinaunganishwa pamoja kuwa taifa moja mwishoni mwa vipindi vyao vya kutawanywa kwa pamoja vya miaka elfu mbili mia tano na ishirini. Hitimisho lao la pamoja huleta hekalu la kiroho, linalowakilishwa na miaka arobaini na sita mwanzoni na mwishoni mwa nyakati za kutawanywa kwa pamoja.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

> 'Wakaondoka asubuhi na mapema, wakaenda nyikani mwa Tekoa; nao walipokuwa wakienda, Yehoshafati akasimama akasema, Nisikilizeni, enyi Yuda, nanyi wenyeji wa Yerusalemu; Mwaminini Bwana Mungu wenu, nanyi mtathibitika; waaminini manabii wake, nanyi mtafanikiwa. 2 Mambo ya Nyakati 20:20.'

> ““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

> ""Mwaminini Bwana Mungu wenu, nanyi mtathibitika; waaminini manabii wake, nanyi mtafanikiwa.'

> “Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

> Isaya 8:20. 'Kwa sheria na ushuhuda; ikiwa hawasemi kulingana na neno hili, ni kwa sababu hakuna nuru ndani yao.'

> “Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

> Maandiko mawili yamewekwa hapa mbele ya watu wa Mungu: masharti mawili ya mafanikio. Sheria iliyosemwa na Yehova mwenyewe, na roho ya unabii, ni vyanzo viwili vya hekima vya kuwaongoza watu Wake katika kila hali. Kumbukumbu la Torati 4:6. 'Hii ndiyo hekima yenu na ufahamu wenu machoni pa mataifa, watakaosema, Hakika taifa hili kubwa ni watu wenye hekima na ufahamu.'

> “The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

> Sheria ya Mungu na Roho ya Unabii huenda sambamba ili kuongoza na kushauri kanisa, na kila mara kanisa linapotambua hili kwa kuitii Sheria Yake, roho ya unabii imetumwa kuliongoza katika njia ya kweli.

> “Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

> Ufunuo 12:17. “Naye yule joka akamkasirikia yule mwanamke, akaenda kufanya vita na wazao wake waliosalia, wale waishikao amri za Mungu, na walio na ushuhuda wa Yesu Kristo.” Unabii huu unaonyesha wazi kwamba kanisa lililosalia litamkiri Mungu katika sheria yake na litakuwa na kipawa cha unabii. Utii kwa sheria ya Mungu na roho ya unabii daima vimewatofautisha watu wa kweli wa Mungu, na jaribio kwa kawaida huhusu madhihirisho ya sasa.

> “In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

> Katika siku za Yeremia watu hawakuhoji ujumbe wa Musa, Eliya, wala Elisha, lakini walihoji na kuweka pembeni ujumbe uliotumwa na Mungu kwa Yeremia, mpaka nguvu na uweza wa ujumbe huo ukapotea bure, wala hakukuwa na tiba yoyote ila Mungu awachukue utumwani.

> “Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

> Vivyo hivyo, katika siku za Kristo watu walikuwa wamejua kwamba ujumbe wa Yeremia ulikuwa wa kweli, nao walijishawishi kuamini kwamba kama wangaliishi katika siku za baba zao wangelikubali ujumbe wake, lakini wakati huohuo walikuwa wakikataa ujumbe wa Kristo, ambaye juu yake manabii wote walikuwa wameandika.

> “As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

> Ujumbe wa malaika wa tatu ulipoibuka duniani, ambao ni wa kufunua sheria ya Mungu kwa kanisa katika ukamilifu wake na nguvu zake, kipawa cha unabii pia kilirejeshwa mara moja. Kipawa hiki kimecheza jukumu kubwa sana katika kuendeleza na kuusukuma mbele ujumbe huu.

> “As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

> Kadiri tofauti za maoni kuhusu tafsiri za Maandiko na mbinu za kazi, zilizokusudiwa kuyumbisha imani ya waamini katika ujumbe na kusababisha mgawanyiko katika kazi, zimeibuka, roho ya unabii daima imekuwa ikitia mwanga juu ya hali hiyo. Daima imeleta umoja wa mawazo na uwiano wa matendo kwa mwili wa waamini. Katika kila mgogoro uliotokea katika maendeleo ya ujumbe na ukuaji wa kazi, wale waliosimama imara katika sheria ya Mungu na nuru ya roho ya unabii wameshinda, na kazi imefanikiwa mikononi mwao. Loma Linda Messages, 34.

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