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# The Book of Daniel - Number Seventy-Four

Kitabu cha Danieli - Nambari Sabini na Nne

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Kufunua fumbo la kinabii: machukizo ya Ezekieli, kanisa la siku ya mwisho, na alama ya mnyama

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Machukizo manne ya Ezekieli sura ya nane husababisha uongozi wa kanisa la Mungu la siku za mwisho la Laodikia kusujudia jua, na hivyo kupokea alama ya mnyama. Sura inayofuata, ambayo ni maono yale yale, inaonyesha wale walioko katika kanisa la Mungu la siku za mwisho wanaopokea muhuri wa Mungu. Dada White anatufahamisha kwamba kutiwa muhuri katika Ezekieli sura ya tisa ni sawa na kutiwa muhuri kunakowakilishwa katika Ufunuo sura ya saba. Mungu huhukumu taifa katika kizazi chake cha tatu na cha nne, na machukizo manne ya Ezekieli yanabainisha vizazi vinne vya uasi vilivyoanza mwaka 1863, wakati Uadventista wa Laodikia ulipoanzisha nakala bandia ya vibao viwili vya Habakuki vilivyokuwa vimetolewa kama ishara ya uhusiano wa agano kati ya Mungu na watu Wake, kama vile vibao viwili vya Amri Kumi vilivyotolewa mwanzoni mwa Israeli wa kale.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Ndama wa dhahabu wa Haruni ulikuwa sanamu bandia, ishara ya uasi iliyodhihirika punde tu Mungu alipokuwa akivitengeneza vibao viwili vinavyowakilisha sanamu halisi ya wivu. Ndama wa dhahabu wa Haruni ulikuwa kielelezo cha chati bandia ya 1863, ambayo ilikuwa imeondoa “mara saba” za Mambo ya Walawi ishirini na sita kutoka kwenye ujumbe pamoja na unabii mwingine wa wakati. Hivyo, Uadventista wa Laodikia uliweka sanamu ya wivu mwanzoni kabisa mwa historia yake, kama vile Haruni alivyofanya mwanzoni mwa historia ya Israeli ya kale, na kama vile Yeroboamu alivyofanya mwanzoni mwa historia ya ufalme wa kaskazini wa Efraimu.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

"Ile "nyakati saba," za Walawi ishirini na sita ilikuwa unabii wa kwanza wa wakati ambao Miller aliongozwa kuuelewa, na ilikuwa johari ya kwanza ya wakati wa kinabii iliyo wekwa kando katika uasi wa 1863. Mwaka 1863 uliashiria mwanzo wa kufichwa kwa johari za ndoto ya Miller na kuanzishwa kwa johari na sarafu bandia. Ile "nyakati saba," ilikuwa jiwe la pembeni ambalo wajenzi walilikataa. Mwaka 1863, waliokuwa wajenzi wa hekalu la Wamilleraiti ndio walioliweka kando jiwe la pembeni la "nyakati saba," lakini katika siku za mwisho jiwe hilo sasa limekuwa kichwa cha pembe. Jiwe hilo liliwakilisha Mwamba wa Enzi, na pia liliwakilishwa na siku ambayo Bwana aliifanya, kwa kuwa lilikuwa ishara ya pumziko la sabato kwa nchi. Mwaka 1844, Uadventista wa Wamilleraiti ulikemea mfumo wa ibada wa uongo wa Yeroboamu, na ukajitenga na "kusanyiko la wenye dhihaka" walio "shangilia" juu ya kukatishwa tamaa kwa mara ya kwanza."

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Wajenzi waliagizwa wasirudi kamwe kwenye "baraza la wenye dhihaka," kama vile nabii wa Yuda alivyokuwa ameagizwa kurejea Yerusalemu kwa njia nyingine tofauti na ile iliyomfikisha mwaka 1844. Njia iliyomfikisha mwaka 1844 ilikuwa njia aliyokuwa ametoka ndani yake, ambayo ilikuwa Uprotestanti, na katika historia hiyo Uprotestanti ulikuwa umegeuka kuwa Uprotestanti waasi. Wajenzi waliamriwa wasirudi kamwe kwenye "baraza la wenye dhihaka," nao waliagizwa wasile chakula chao wala wasinywe maji yao. Wajenzi walikuwa wamekula kitabu kidogo kilichokuwa mkononi mwa malaika mwaka 1840, na chakula hicho kilikuwa kitamu vinywani mwao.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Kula na kunywa kwa unabii kunawakilisha mbinu inayotumika kujifunza Biblia. Wafuasi wa Miller walipewa njia maalum ya kujifunza Neno la Mungu, na kanuni hizo zikaleta ujumbe wa kibiblia ulio tofauti kabisa na ule uliotolewa na wanatheolojia wa Uprotestanti ulioasi na wa Ukatoliki kwa kutumia mbinu zao zilizopotoka. Wajenzi, ambao pia ni nabii wa Yuda, hawakupaswa kurudi na kula wala kunywa katika mbinu za Uprotestanti ulioasi au za Ukatoliki. Lakini nabii wa Yuda alifanya jambo hilo hilo, hivyo kuonyesha kwamba Uadventista wa Laodikia ungefanya jambo hilo hilo mwaka 1863, kwa kuwa mwaka 1863 walitumia hoja za kitheolojia za Uprotestanti ulioasi kukataa matumizi ya Miller ya "mara saba", na hivyo wakaweka sanamu za wivu za Haruni na Yeroboamu. Hapo ndipo kizazi cha kwanza cha Uadventista wa Laodikia kilipoanza.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Baada ya yule nabii kutoka Yuda kuzungumza na Yeroboamu, alianza safari yake kurejea Yuda, lakini hakuwahi kufika. Nabii huyo anawakilisha Uadventista wa Laodikia, ambao, kulingana na uvuvio, uliingia katika harakati za Wamilleraiti mwaka 1856. Dada White hakuwahi kurudi nyuma katika kulitambua Uadventista kama Laodikia, na hakuna ushahidi wa kibiblia kwamba Laodikia hubadilika. Kuna watu binafsi wanaoacha uzoefu wao binafsi wa Laodikia, lakini kama kanisa Laodikia itatapikwa kutoka kinywani mwa Bwana, maana Laodikia inamaanisha “watu waliohukumiwa.” Uadventista hutumia maana hiyo kudai kwamba unawakilisha kanisa linalokuwapo katika kipindi cha hukumu katika patakatifu pa mbinguni. Katika upofu wao wanakubali kipengele cha Hukumu ya Uchunguzi katika maana ya Laodikia, lakini hawawezi kuona Hukumu ya Utekelezaji iliyo dhahiri katika jina lao.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Na kwa malaika wa kanisa la Walaodikia andika: Haya asema yule Amina, shahidi mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu: Nayajua matendo yako, ya kwamba wewe si baridi wala moto; laiti ungelikuwa baridi au moto. Basi kwa kuwa wewe ni vuguvugu, wala si baridi wala moto, nitakutapika kutoka kinywani mwangu. Kwa kuwa unasema, Mimi ni tajiri, nami nimejitajirisha, wala sina haja ya kitu chochote; wala hujui ya kuwa wewe ni mnyonge, mwenye taabu, maskini, kipofu, na uchi. Ufunuo 3:14-17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Nabii wa Yuda mwishowe anazikwa pamoja na yule nabii wa uongo aliyemdanganya ili ale chakula chake na anywe kinywaji chake. Wote wawili wanazikwa katika kaburi moja, na yule nabii wa uongo wa Betheli (kanisa bandia) anamwita ndugu anapokufa.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Palikuwa na nabii mzee akikaa Betheli; na wanawe wakaja wakamwambia matendo yote aliyoyafanya yule mtu wa Mungu siku hiyo huko Betheli; na maneno aliyoyanena kwa mfalme, nao wakamwambia baba yao pia. Baba yao akawaambia, Alipitia njia gani? Kwa maana wanawe walikuwa wameona njia aliyopitia yule mtu wa Mungu aliyekuja kutoka Yuda. Akawaambia wanawe, Mnitandikie punda. Basi wakamtandikia punda; akampanda, akaenda kumfuata yule mtu wa Mungu, akampata ameketi chini ya mwaloni; akamwambia, Je, wewe ndiye yule mtu wa Mungu uliyekuja kutoka Yuda? Akasema, Ndimi. Akamwambia, Njoo nyumbani kwangu, ukale chakula. Akasema, Siwezi kurejea pamoja nawe, wala kuingia nawe; wala sitakula chakula wala kunywa maji pamoja nawe mahali hapa; kwa maana neno la Bwana lilinambia, Usile chakula wala usinywe maji huko, wala usirudi kwenda kwa njia uliyokuja. Akamwambia, Mimi nami ni nabii kama wewe; na malaika amesema nami kwa neno la Bwana, akisema, Mrudishe pamoja nawe nyumbani kwako, apate kula chakula na kunywa maji. Lakini alimdanganya. Basi akarudi pamoja naye, akala chakula nyumbani kwake, akanywa maji. Ikawa walipokuwa wameketi mezani, neno la Bwana likamjia yule nabii aliyemrudisha; naye akamlilia yule mtu wa Mungu aliyekuja kutoka Yuda, akisema, Hivi ndivyo asemavyo Bwana, Kwa kuwa hukuitii kauli ya Bwana, wala hukulishika amri aliyokuamuru Bwana Mungu wako, bali umerudi, ukala chakula na kunywa maji mahali ambapo Bwana alikuambia, Usile chakula, wala usinywe maji; maiti yako haitafikishwa kwenye kaburi la baba zako. 1 Wafalme 13:11-22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Ujumbe wa malaika wa pili katika majira ya kiangazi ya mwaka 1844 ulijumuisha kutambua kwamba makanisa ya Kiprotestanti yalikuwa yameanguka na kuwa mabinti wa Ukatoliki. Uadventista wa Millerite ulikuwa umewaita wanaume na wanawake waondoke katika madhehebu hayo, kwa kuwa kubaki humo kulimaanisha kifo cha kiroho na cha milele. Nabii wa uongo wa Betheli anawakilisha mfumo wa kidini uliowekwa Betheli na Yeroboamu. Ulikuwa mfumo uliosimamisha sanamu ya mnyama, na mnyama aliyenakiliwa ni mnyama wa Ukatoliki. Waprotestanti waliendelea kujitambulisha kama Waprotestanti, lakini pia waliendelea kuadhimisha siku ya jua kama siku ya ibada, ambayo ni alama ya mamlaka ya Ukatoliki.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Waprotestanti hudai kuwa wao ni Waprotestanti, ingawa maana pekee ya Protestanti ni kupinga Roma; na kwa kufanya hivyo ungamo lao ni taswira ya kanisa la Kirumi, maana nalo linadai kuwa taasisi ya Kikristo, ijapokuwa halina uhalali wa kibiblia kwa dai hilo. Dai lake linategemea mamlaka tupu ya mapokeo na desturi, ambayo ndiyo ileile mamlaka ya uongo ambayo Uprotestanti hutumia wanapodai kuwa Waprotestanti. Ni mantiki ileile iliyowapofusha Waadventista wa Sabato kuamini kwamba, kama Walaodikia, bado wako katika uhusiano salama wa agano. Ni ileile mamlaka ya uongo ambayo Israeli ya kale walitangaza kwa kusema, "Hekalu la Bwana, Hekalu la Bwana, ndilo sisi."

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Onyo hilo halikutiliwa maanani na watu wa Wayahudi. Walisahau Mungu, wakapoteza heshima yao kuu kama wawakilishi Wake. Baraka walizokuwa wamezipokea hazikuuletea ulimwengu baraka. Faida zao zote walizitumia kwa ajili ya kujitukuza wao wenyewe. Walimnyang’anya Mungu huduma aliyohitaji kutoka kwao, nao wakawanyima wanadamu wenzao mwongozo wa kidini na mfano mtakatifu. Kama wakazi wa ulimwengu wa kabla ya gharika, waliifuata kila wazo la mioyo yao miovu. Hivyo walifanya mambo matakatifu yaonekane mzaha, wakisema, ‘Hekalu la Bwana, Hekalu la Bwana, ndizo hizi’ (Yeremia 7:4), huku wakati huo huo wakipotosha tabia ya Mungu, wakalidhalilisha jina Lake, na kulichafua patakatifu Pake.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> "Wakulima waliowekwa kusimamia shamba la mizabibu la Bwana hawakuwa waaminifu kwa amana waliyopewa. Makuhani na walimu hawakuwa waaminifu katika kuwafundisha watu. Hawakuwa wakiweka mbele ya watu wema na rehema za Mungu, wala madai Yake juu ya upendo na huduma yao. Wakulima hawa walitafuta utukufu wao wenyewe. Walitamani kujitwalia matunda ya shamba la mizabibu. Ilikuwa juhudi yao kuvutia uangalifu na heshima kwao wenyewe." Masomo ya Mfano ya Kristo, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Mnamo 1863 harakati ya Wamileraiti ilikoma, lakini ilikuwa imeacha kuwa harakati ya Wafiladelfia mnamo 1856. Ujumbe wa Musa ("mara saba"), uliowasilishwa na Eliya (William Miller), ulikataliwa, na ukataaji huo ulitegemea mbinu za nabii wa uongo wa Betheli. Mwaka 1863 ulikuwa mwisho wa miaka sitini na tano iliyoanza mwaka 1798, na ulikuwa mwisho wa unabii wa Isaya sura ya saba.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Ikawa katika siku za Ahazi mwana wa Yothamu, mwana wa Uzia, mfalme wa Yuda, kwamba Rezini mfalme wa Aramu, na Peka mwana wa Remalia, mfalme wa Israeli, wakapanda kwenda Yerusalemu kupigana nao, lakini hawakuweza kuushinda. Ikaambiwa nyumba ya Daudi, ikisema, Aramu imeungana na Efraimu. Ndipo moyo wake ukatetemeka, na mioyo ya watu wake, kama miti ya msituni itikiswavyo na upepo. Ndipo Bwana akamwambia Isaya, Enenda sasa ukutane na Ahazi, wewe na Sheari-yashubu mwanao, mwisho wa mfereji wa bwawa la juu, katika barabara ya shamba la mfuaji wa nguo; Ukamwambie, Jihadhari, utulie; usiogope, wala usife moyo kwa ajili ya mikia miwili ya vichokaa hivi vinavyofuka moshi, kwa sababu ya ghadhabu kali ya Rezini pamoja na Aramu, na ya mwana wa Remalia. Kwa sababu Aramu, Efraimu, na mwana wa Remalia, wamefanya shauri baya juu yako, wakisema, Twende kupigana na Yuda, tukausumbue, na tuifanyie ufa kwa ajili yetu, na tumweke mfalme katikati yake, yaani mwana wa Tabeeli; Hivi ndivyo asemavyo Bwana Mungu, Haitasimama, wala haitatimia. Kwa maana kichwa cha Aramu ni Dameski, na kichwa cha Dameski ni Rezini; na baada ya miaka sitini na mitano Efraimu atavunjika, asiwe taifa. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Kama hamtaamini, hakika hamtathibitika. Isaya 7:1-9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Unabii wa miaka sitini na mitano wa mstari wa nane unatambua kwamba “ndani ya” kipindi cha miaka sitini na mitano ufalme wa kaskazini wa makabila kumi ungechukuliwa utumwani. Maono hayo yaliandikwa mwaka 742 K.K., na miaka kumi na tisa baadaye, mwaka 723 K.K., Efraimu alitawanywa na kuchukuliwa utumwani na Waashuri. Mwaka 677 K.K., mwishoni mwa miaka sitini na mitano, mfalme Manase alikamatwa na kupelekwa Babeli. Sehemu ya kuanzia mwaka 742 K.K. inaashiria vita vya wenyewe kwa wenyewe kati ya ufalme wa kaskazini na falme za kusini za Israeli, kama vile mwaka 1863 unaashiria kitovu cha Vita vya wenyewe kwa wenyewe nchini Marekani kati ya Kaskazini na Kusini. Unabii huo ulitangazwa na Isaya katika nchi ya utukufu halisi (Yuda), na unabii wa mwaka 1863 ulitimizwa katika nchi ya utukufu ya kiroho (Marekani).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Kuna alama tatu za njia ndani ya unabii wa miaka sitini na mitano. Vita vya wenyewe kwa wenyewe vya mwaka 742 KK vilifuatiwa na kutawanywa kwa ufalme wa kaskazini miaka kumi na tisa baadaye, mwaka 723 KK. Mwishoni mwa miaka sitini na mitano, ufalme wa kusini ulitawanywa. Unabii huo, ukiwa ni pamoja na mwanzo na mwisho wake, unawakilisha "ghadhabu" mbili za Mungu dhidi ya ufalme wa kaskazini na wa kusini, na ghadhabu hizo mbili zilitanguliwa na miaka kumi na tisa katika mwanzo wa kila moja, kisha zikafuatwa na miaka mingine kumi na tisa baada ya kutimia kwao.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Muundo mzima wa kiasimu unabainisha kipindi cha vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini kinachoashiria mwanzo na mwisho. Katikati ya mwanzo na mwisho, wapinzani wawili wa vita hivyo wote walipelekwa utumwani, na katika miaka sitini na tano wanapokusanywa kutoka katika hali yao ya kutawanyika kwa pamoja wakiwa utumwani hadi kuwa taifa moja, wanafika mwaka 1863, tarehe ya Tangazo la Ukombozi lililowaweka huru watumwa. Unabii wa vita vya wenyewe kwa wenyewe katika Yuda halisi unahitimia katika vita vya wenyewe kwa wenyewe katika Yuda wa kiroho, kwa maana Yesu siku zote huonyesha mwisho wa jambo kwa mwanzo wa jambo, kwa kuwa Yeye ni Alfa na Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Historia ya mwaka 1863 iliwakilishwa na historia ya mwaka 742 K.K., wakati nabii Isaya, pamoja na mwanawe, alitoa ujumbe kwa mfalme mwovu wa Yuda (Ahazi). Katika kifungu hicho, mwaka 742 K.K. unawakilishwa na ushuhuda wa mfalme Ahazi, aliyekuwa mfalme wa Yuda na ambaye alikuwa amesitisha huduma ya patakatifu ya Mungu na kumwamuru kuhani wake mkuu kusimamisha mfano wa hekalu la Siria ndani kabisa ya viunga vya patakatifu pa Mungu duniani.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Katika historia ya mfalme mwovu Ahazi (unaotajwa kuwa mwaka 742 K.K. na unabii wa Isaya), kiongozi wa Yerusalemu aliingiza ibada ya upagani (Ukatoliki) katika kanisa la Mungu, kama vile Uadventista wa Laodikia ulivyorejea katika mbinu za Uprotestanti ulioasi ili kutupilia mbali ujumbe wa Musa uliokuwa umefikishwa na Eliya. Mnamo 742 K.K., Isaya alimkabili mfalme mwovu wa Yuda penye mwisho wa bomba la kidimbwi cha juu, karibu na uwanja wa mfuaji, naye alikwenda pamoja na mwanawe. Jina la mwanawe lilikuwa ishara, na nabii kutoka Yuda alipomkabili mfalme Yeroboamu, alimpa naye ishara.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Tazama, mimi na watoto ambao Bwana amenipa ni ishara na maajabu katika Israeli, yatokayo kwa Bwana wa majeshi, akaaye katika Mlima Sayuni. Isaya 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Jina la mwana wa Isaya “Shearjashub,” linamaanisha “masalio watarudi.” Wanaorudi, ambao ndio masalio, ni wale wanaomngoja Bwana wakati wa kukawia.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Nitamngojea Bwana, anayeficha uso wake mbali na nyumba ya Yakobo, nami nitamtafuta. Tazama, mimi na watoto ambao Bwana amenipa ni ishara na maajabu katika Israeli, kutoka kwa Bwana wa majeshi, akaaye katika Mlima Sayuni. Isaya 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Isaya anapokutana na mfalme mwovu Ahazi mwaka 742 K.K., anawakilisha wale ambao wame "subiri," kwa kuwa manabii wote wanazungumza juu ya siku za mwisho, na wale wanao "subiri" katika siku za mwisho ni wale waliopitia kuvunjika moyo wa kwanza. Yeremia alidhani Mungu alikuwa amedanganya, na akazuia mvua, na Isaya anafikiri Mungu ameficha "uso wake kutoka kwa nyumba ya Yakobo," lakini Isaya anaazimia atasubiri na kumtafuta Bwana, jambo linalowakilisha "wenye hekima" wakati wa kukawia kwa maono. Wale waliorejea na kutenganisha kilicho cha thamani na kilicho kibaya, ambao walipaswa kuwa kinywa cha Mungu, walitiwa muhuri, na hivyo kutofautishwa na wale wanaopokea alama ya mnyama.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kuchukuliwa. Funga ushuhuda, tia muhuri sheria miongoni mwa wanafunzi wangu. Nami nitamsubiri Bwana, afichaye uso wake kwa nyumba ya Yakobo, nami nitamtafuta. Tazama, mimi na watoto alionipa Bwana tuko kwa ishara na maajabu katika Israeli, kutoka kwa Bwana wa majeshi, akaaye katika mlima Sayuni. Na watakapokuambia, Tafuteni kwa wenye pepo wa utambuzi, na kwa wachawi wanaopiga mluzi na kunong'ona: je, watu wasimtafute Mungu wao? Je, kwa ajili ya walio hai waende kwa wafu? Kwa sheria na kwa ushuhuda: ikiwa hawasemi sawasawa na neno hili, ni kwa sababu hakuna nuru ndani yao. Isaya 8:16-20.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Haya si maneno ya Dada White, bali ni maneno ya Bwana, na mjumbe wake amenipa hayo ili niwafikishie. Mungu anawaita muache kufanya kazi kwa kwenda kinyume naye. Maelekezo mengi yalitolewa kuhusu watu wanaodai kuwa Wakristo ilhali wakidhihirisha sifa za Shetani, wakipinga kwa roho, kwa neno, na kwa tendo maendeleo ya kweli, na kwa hakika wanafuata njia ambayo Shetani anawaongoza. Kwa ugumu wa mioyo yao wamejitwalia mamlaka ambayo kabisa si yao, na ambayo hawapaswi kuyatumia. Mwalimu Mkuu asema, 'Nitapindua, nitapindua, nitapindua.' Watu huko Battle Creek husema, 'Hekalu la Bwana, hekalu la Bwana ndilo sisi' lakini wanatumia moto wa kawaida. Mioyo yao haijatiwa laini wala kunyenyekezwa na neema ya Mungu. Manuscript Releases, juzuu ya 13, 222.

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