Article

# The Book of Daniel - Number Nine

Kitabu cha Danieli - Nambari Tisa

The First Angels’ Message

Ujumbe wa Kwanza wa Malaika

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Danieli sura ya kwanza inawakilisha ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne. Yehoiakimu anaonyesha kwa njia ya mfano kwamba kinachohusika ni kutiwa nguvu kwa ujumbe wa malaika wa kwanza, si kuwasili kwake katika “wakati wa mwisho.” Manabii wote wanatambua “siku za mwisho” za hukumu ya uchunguzi, hivyo sura hiyo inawakilisha Septemba 11, 2001, wakati mchakato wa kujaribiwa kwa wale elfu mia arobaini na nne ulipoanza. Katika Malaki sura ya tatu, mchakato huo umeonyeshwa kama mchakato wa usafishaji wakati mjumbe anapoandaa njia ili mjumbe wa agano aje ghafla hekaluni kwake. Yule mjumbe anayeandaa njia, ambaye pia ni “sauti” inayolia jangwani, naye pia ni jaribio, ambalo ni sehemu ya mchakato wa usafishaji. Katika Malaki sura ya tatu, elfu mia arobaini na nne wanawakilishwa kama wana wa Lawii. Wana wa Lawii wanawakilisha wale waliosimama pamoja na mjumbe Musa, katika uasi wa ndama wa dhahabu uliowakilisha picha ya mnyama.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Kupita mtihani wa sanamu ya mnyama ni mfano mwingine wa kibiblia wa mtihani wa pili kati ya mitihani mitatu inayounda mchakato wa utakaso. Wana wa Lawi lazima wapite mtihani huo kabla ya kutiwa muhuri.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Kutiwa muhuri kunakotajwa katika Ezekieli sura ya nane na tisa ni mfano mwingine wa mchakato wa utakaso ulioanza tarehe 11 Septemba 2001. Katika sura ya nane, wale walioko Yerusalemu ambao hatimaye wanaabudu jua, wanawakilisha vizazi vinne vya Uadventista wa Laodikia. Katika sura ya tisa, wale wanaopokea muhuri wanaogua na kulia kwa ajili ya machukizo yanayotokea ndani ya Yerusalemu. Yerusalemu ni kanisa la Mungu.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Ujumbe wa malaika watatu pia ni mfano wa mchakato wa utakaso. Ujumbe huo unawakilisha mchakato wa kujaribiwa wenye hatua tatu, na inahitajika kwamba wana wa Lawi wapite jaribio la kwanza ili hata washiriki katika jaribio la pili. Jaribio la tatu ni aina tofauti ya jaribio, kwa kuwa linawakilisha jaribio linalobainisha ikiwa wana wa Lawi walifaulu kupita majaribio mawili ya kwanza. Ni kipimo cha lakmusi cha kinabii. Jaribio la kwanza ni jaribio la lishe (kwa maana ya kiroho), kwa kuwa jaribio hilo linapitiwa au linashindwa kulingana na kama wana wa Lawi wanaukubali ujumbe unaotolewa na Roho Mtakatifu kupitia Eliya, mjumbe anayemtayarishia njia mjumbe wa agano.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Mstari wa kwanza wa kitabu cha Ufunuo unasisitiza uzito wa ujumbe huo. Unabainisha kimakusudi kwamba ujumbe ambao mjumbe wa kibinadamu, anayewakilishwa kama Yohana, anautuma kwa makanisa, alipewa kwake na Gabrieli, ambaye aliupokea kutoka kwa Kristo, naye aliupokea kutoka kwa Baba. Ujumbe wa Eliya una mamlaka ya uungu, na kuukataa ujumbe wa Yohana, au wa Eliya, au “sauti inayolia nyikani”, ni kuukataa Ufunuo wa Yesu Kristo.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Jaribio la pili ni jaribio la kuona, kwa kuwa mara tu wana wa Lawi wamekula ujumbe wa Eliya, uliokuwa mkononi mwa malaika aliyeshuka kuutia dunia nuru kwa utukufu wake, wamekubali mbinu ya kibiblia inayowawezesha kutambua kwa usahihi ishara za nyakati. Mbinu hiyo inawawezesha wana wa Lawi kutambua kwamba hizo ishara za nyakati zinaonyesha kuwa kanisa na serikali vinaungana nchini Marekani, katika utimilifu wa jaribio la sanamu ya mnyama. Zaidi ya hayo, cha muhimu zaidi, ishara hizo za nyakati, zinapowekwa katika muktadha wa mistari mitakatifu ya mageuzi, ndizo kiini cha Alfa na Omega, mwanzo ukionyesha mwisho. Mistari mitakatifu ya mageuzi inaonyesha kwamba watu wa Mungu lazima wafanye yote wawezayo kushirikiana katika kazi ya kujitayarisha kwa muhuri wa Mungu.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Kwa hiyo, wapenzi wangu, kama mlivyokuwa mkitii siku zote, si tu nikiwa pamoja nanyi, bali sasa zaidi sana nikiwa mbali, fanyeni kazi ya wokovu wenu wenyewe kwa hofu na kutetemeka. Kwa maana Mungu ndiye afanyaye kazi ndani yenu kutaka na kutenda kwa kuyatimiza mapenzi yake mema. Fanyeni mambo yote bila manung’uniko wala mabishano, ili mpate kuwa wasio na lawama na wasio na hila, watoto wa Mungu wasio na dosari, katikati ya kizazi kiovu na kilichopotoka, ambao kati yao mnaangaza kama mianga katika ulimwengu. Wafilipi 2:12-15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Danieli, Hanania, Mishaeli na Azaria, wanne kwa idadi, wanawakilisha Waadventista wa Sabato ulimwenguni kote, wanaotambua tarehe 11 Septemba 2001 kuwa ni utambuzi wa kushuka kwa malaika wa Ufunuo kumi na nane, na wanachagua kuchukua mana iliyofichwa iliyo mkononi mwake na kuila. Hiyo mana iliyofichwa inayopaswa kuliwa, kama vile mtume Paulo alivyonukuliwa, inamwakilisha Mungu (mana iliyofichwa), anayefanya kazi ndani ya watu Wake kutenda mapenzi Yake na radhi Yake. Paulo anawakilisha mjumbe kwa Wafiladelfia, na kukataa ujumbe wake kulikuwa ni mauti. Danieli, Hanania, Mishaeli na Azaria wanawakilisha wale wanaochagua kula mana iliyofichwa.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Na miongoni mwa hawa walikuwako baadhi ya wana wa Yuda, Danieli, Hanania, Mishaeli, na Azaria; ambao mkuu wa matowashi aliwapa majina; maana alimpa Danieli jina la Belteshaza; na Hanania, Shadraka; na Mishaeli, Meshaki; na Azaria, Abednego. Lakini Danieli aliweka moyoni mwake ya kuwa hatanjitia unajisi kwa chakula cha mfalme, wala kwa divai aliyokunywa; kwa hiyo akamwomba mkuu wa matowashi asijitie unajisi. Danieli 1:6-8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daniel anaamua kwamba anataka kula ule ujumbe ulioletwa kutoka mbinguni tarehe 11 Septemba 2001, na pia kuukataa ujumbe unaowakilishwa kama mlo na kinywaji cha Babeli. Ashpenaz alikuwa ameteua ni kina nani kati ya mateka wa Yuda waliopaswa kuletwa mbele ya mfalme.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Na mfalme akamwambia Ashpenazi, mkuu wa matowashi wake, kwamba awaletee baadhi ya wana wa Israeli, wa uzao wa kifalme na wa wakuu; vijana wasio na dosari, bali wenye sura njema, wenye ustadi katika hekima yote, werevu katika maarifa, wenye ufahamu wa elimu, na wenye uwezo wa kusimama katika ikulu ya mfalme; na ambao wangeweza kufundishwa elimu na lugha ya Wakaldayo. Danieli 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Ikiwa tunafuata mlolongo wa amri uliotajwa katika Ufunuo sura ya kwanza, aya ya kwanza, Nebukadneza alikuwa amemwagiza Ashpenaz achague watoto waliotimiza unabii ambao Isaya alikuwa ametangaza kwa Hezekia. Ashpenaz alipokea ujumbe huo, kisha akaukabidhi kwa Melzar, mkuu wa matowashi. Nebukadneza anamwakilisha Baba wa mbinguni; Ashpenaz anamwakilisha Kristo na Melzar anamwakilisha Gabrieli. Ashpenaz alijua ni watoto gani achague, na alijua kwamba Danieli angefanya uamuzi sahihi wa chakula, kabla ya kumleta mbele ya mfalme.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Basi Mungu alimpatia Danieli kibali na huruma mbele ya mkuu wa matowashi. Naye mkuu wa matowashi akamwambia Danieli, Ninamwogopa bwana wangu mfalme, aliyewapangia chakula chenu na kinywaji chenu; kwa maana kwa nini aone nyuso zenu zikiwa dhoofu kuliko za vijana wa rika lenu? Ndipo mtanifanya niliweke kichwa changu hatarini kwa mfalme. Danieli 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Hapa Melzar anatambua hatua ya kwanza ya ujumbe wa malaika watatu. Hatua ya kwanza ni kumcha Mungu, kama inavyoonyeshwa na jinsi Melzar alivyomwogopa Nebukadneza. Neno la Kiebrania “kweli” lililoundwa kwa kuunganisha herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania, limewahi kuonyeshwa katika makala hizi kuwakilisha mchakato wa majaribu wa hatua tatu wa malaika watatu. Kwa kufanya hivyo, ilithibitishwa kwa ushahidi kadhaa kwamba ujumbe wa malaika wa kwanza ulijumuisha majaribu yote matatu yanayowakilishwa na ujumbe wa malaika watatu. Ujumbe wa malaika wa kwanza unatambuliwa kama Injili ya milele, ukiifafanua kuwa ni Injili ile ile tangu siku za Adamu hadi Kuja kwa Pili kwa Kristo.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Kisha nikaona malaika mwingine akiruka katikati ya mbingu, akiwa na injili ya milele awahubirie wakaao juu ya nchi, na kwa kila taifa, na kabila, na lugha, na jamaa; akisema kwa sauti kuu, Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja; mwabuduni yeye aliyefanya mbingu, na nchi, na bahari, na chemchemi za maji. Ufunuo 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Hatua ya kwanza ya ujumbe wa malaika wa kwanza ni kumcha Mungu. Hatua ya pili ni kumpa utukufu, na ya tatu ni kufika kwa saa ya hukumu yake. Kwa kuhusiana na ujumbe wa malaika wengine wawili, ujumbe wa malaika wa kwanza ni, “Mcheni Mungu.” Ujumbe wa malaika wa pili kisha unatangaza kuanguka kwa Babeli, na iwe katika harakati ya Wamileraiti ya malaika wa kwanza, au harakati ya malaika wa tatu, wito wa kutoka Babeli ndiko dhihirisho la kumiminwa kwa Roho Mtakatifu hutimizwa. Katika kipindi hicho, iwe kinawakilishwa kama Mwito wa Usiku wa Manane, Kilio Kikuu, au Mvua ya Mwisho, wale wanaotangaza ujumbe humtukuza Mungu. Ujumbe wa malaika wa pili ndiko Mungu anapewa utukufu, na kipindi hicho husababisha kufikia wakati ambapo hukumu ya uchunguzi ilianza katika historia ya Wamileraiti, au hukumu ya kahaba wa Babeli inayotokea katika mgogoro wa sheria ya Jumapili.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Hofu ya Melzar inaashiria ujumbe wa malaika wa kwanza, na inaanzisha jaribio la lishe la siku kumi, nambari kumi pia ikiashiria jaribio. Kauli ya Melzar ya kumwogopa mfalme ilikuwa sawa na Danieli kumwogopa Mungu kuliko kumwogopa mfalme, na kuazimia moyoni mwake kutonajisiwa na chakula cha Babeli. Kipindi cha majaribio ya Danieli na wale watatu waaminifu kilikuwa miaka mitatu, na hivyo kuwakilisha hatua tatu za ujumbe wa malaika watatu.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Na mfalme akawawekea posho ya kila siku ya chakula cha mfalme na ya divai aliyokunywa, ili kuwalea miaka mitatu, mwishoni mwake wapate kusimama mbele ya mfalme. Danieli 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Sura ya kwanza ya Danieli inawakilisha kutiwa nguvu kwa ujumbe wa malaika wa kwanza, na hapo panaashiria mwanzo wa jaribio la lishe, ambalo katika historia ya Wamilerite liliwakilishwa na kula kitabu kidogo. Kipindi cha majaribu kwa Danieli na wale watatu waaminifu kilikamilishwa katika siku kumi za kwanza za miaka ile mitatu. Kumi ni ishara ya mchakato wa kujaribiwa kama ilivyoonyeshwa na Israeli ya kale walipokataa jaribu la kumi lililowakilishwa na ujumbe wa Yoshua na Kalebu. Pia inawakilishwa katika wakati wa mateso katika kanisa la Smirna.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Usiogope chochote katika mambo utakayoyapata; tazama, ibilisi atawatupa baadhi yenu gerezani, mpate kujaribiwa; nanyi mtakuwa na dhiki siku kumi; uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Ufunuo 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Ushauri kwa kanisa la Smyrna ulikuwa wasiogope mchakato wa kujaribiwa, kwa kuwa ikiwa wangemcha Mungu, angewatuza uchaji wao wa Mungu kwa taji ya uzima. Uchaji huo wa Mungu unaonyeshwa na hamu ya Danieli ya kula mana ya mbinguni.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Ndipo Danieli akamwambia Melzari, ambaye mkuu wa matowashi alikuwa amemweka juu ya Danieli, Hanania, Mishaeli, na Azaria, Ujaribu watumishi wako, nakuomba, siku kumi; na watupe mboga tule, na maji tukunye. Kisha uziangalie nyuso zetu mbele yako, na nyuso za watoto wale wanaokula sehemu ya chakula cha mfalme; na kama utakavyoona, utende watumishi wako. Basi akawakubalia jambo hilo, akawajaribu siku kumi. Danieli 1:10-14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Jaribio la kwanza lilikuwa kumcha Mungu, kama ilivyoonyeshwa katika kisa cha Melesari na Danieli, ambapo Danieli alidhamiria moyoni mwake kutojitia unajisi kwa chakula na kinywaji cha Babeli. Kipengele cha pili cha ujumbe wa malaika wa kwanza ni kumpa Mungu utukufu, ambacho kinawakilisha udhihirisho unaoonekana wa athari za lishe hiyo. Mwishoni mwa siku kumi, Danieli na wale watatu wenye heshima walimtukuza Mungu kwa mwonekano wao wa kimwili.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Na mwisho wa siku kumi, sura zao zikaonekana nzuri zaidi, tena miili yao ikawa minenepa kuliko wale vijana wote waliokula sehemu ya chakula cha mfalme. Hivyo Melzari akaondoa sehemu ya chakula chao na divai waliyopaswa kunywa; akawapa mboga. Kuhusu hawa vijana wanne, Mungu aliwapa maarifa na ustadi katika elimu yote na hekima; na Danieli alikuwa na ufahamu katika maono yote na ndoto. Danieli 1:15-17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Vijana wanne walifaulu jaribio la kwanza la chakula, ambalo ndilo mahali Adamu na Hawa walianguka, na ambalo liliwakilisha jaribio la kwanza ambalo Kristo alilikabili mara tu baada ya ubatizo wake. Ubatizo wa Kristo ulikuwa uwezeshaji wa ujumbe wa kwanza katika mstari wake wa kinabii. Uliwezesha na kuuidhinisha ujumbe uliotangazwa na “sauti nyikani”. Kisha, kama ilivyokuwa kwa Danieli na wale watatu waaminifu, Kristo alijaribiwa kuhusu chakula kwa siku arobaini, kama vile Danieli kwa siku kumi. Danieli na Kristo walikuwa mfano wa jaribio la mana iliyofichwa mkononi mwa malaika iliyoshuka Septemba 11, 2001. Majaribio mawili yangefuata kwa Kristo, na kwa Danieli. Jaribio la pili lilikuwa pale Danieli na wale watatu waaminifu walipomtukuza Mungu kwa nyuso zao. Jaribio lililofuata jaribio la chakula kwa Kristo pia liliwakilisha utukufu.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Ibilisi akamwambia, Ukiwa wewe ni Mwana wa Mungu, amuru jiwe hili liwe mkate. Yesu akamjibu, akasema, Imeandikwa, ya kwamba mwanadamu hataishi kwa mkate tu, bali kwa kila neno la Mungu. Kisha Ibilisi akampandisha juu ya mlima mrefu, akamwonyesha falme zote za ulimwengu kwa muda mfupi. Ibilisi akamwambia, Mamlaka haya yote nitakupa, na utukufu wa hizo; kwa kuwa hayo yamenikabidhiwa; nami humpa yule ninayetaka. Basi ukiniabudu, vyote vitakuwa vyako. Yesu akajibu, akamwambia, Nenda nyuma yangu, Shetani; kwa maana imeandikwa, Umwabudu Bwana Mungu wako, na umtumikie yeye peke yake. Mathayo 4:3-8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Baada ya Kristo alipofaulu jaribio la lishe, Shetani kisha akamtolea "utukufu" wa falme zote za ulimwengu, na Kristo badala yake akachagua kumtukuza Mfalme wa wafalme. Adamu na Hawa walishindwa jaribio la kwanza, nao mara moja wakatafuta kuficha nyuso zao kwa majani ya mtini, maana hawakuonyesha tena utukufu wa Mungu, uliowakilishwa na vazi la nuru walilokuwa wamevaa hapo awali. Danieli na wale watatu waaminifu walipofaulu jaribio la lishe, ndipo wakapewa "maarifa na ujuzi katika elimu yote na hekima; na Danieli akaelewa maono yote na ndoto."

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Walifaulu jaribio la pili, ambalo lilikuwa jaribio la kuona lililoendeshwa na Melzar. Katika historia ya Wamileraiti, ujumbe wa malaika wa pili uliweka tofauti kati ya walioukubali na walioukataa ujumbe wa “sauti” inayolia nyikani, kama ilivyowakilishwa na William Miller. Kinabii, harakati ya Wamileraiti ikawa pembe inayoonekana na ya kweli pekee ya Uprotestanti, na wale waliokataa ujumbe huo na harakati hiyo wakawa binti za Roma. Walikuwa wamechagua kula vyakula na kunywa mvinyo wa Babeli, badala ya kitabu kidogo. Mwisho wa miaka mitatu, Danieli na waaminifu waliletwa ili wahukumiwe na Nebukadneza.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Sasa mwishoni mwa siku zile ambazo mfalme alikuwa amesema waletwe, ndipo mkuu wa matowashi akawaleta mbele ya Nebukadneza. Naye mfalme akazungumza nao; na miongoni mwa wote hao hakupatikana yeyote kama Danieli, Hanania, Mishaeli, na Azaria; kwa hiyo wakasimama mbele ya mfalme. Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwakuta kuwa bora mara kumi kuliko wachawi wote na wanajimu wote waliokuwako katika ufalme wake wote. Naye Danieli akaendelea hata mwaka wa kwanza wa mfalme Koreshi. Danieli 1:18-21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Danieli na wale watatu wa heshima walifaulu jaribio la siku 'kumi', kisha wakapatikana kuwa werevu mara 'kumi' kuliko wengine wote walipofaulu mtihani wao wa mwisho.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Sura ya kwanza ya Danieli ndilo rejeo la kwanza kwa ujumbe wa malaika wa kwanza katika kitabu kinachojumuisha vitabu vya Danieli na Ufunuo. Ina sifa sawia kabisa na malaika wa kwanza wa Ufunuo sura ya kumi na nne. Inadumisha ukweli uliotajwa kwanza katika mstari wa kwanza wa Ufunuo, kwa maana Nebuchadnezzar alimpa Ashpenaz ujumbe, naye akampa Melzar ujumbe huo, ambaye kisha alishirikiana na Danieli. Baba alimpa Kristo ujumbe, naye akampa Gabrieli ujumbe huo, ambaye kisha alishirikiana na Yohana.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Ujumbe unaowasilishwa, yaani ujumbe unaofunuliwa sasa, unatambulisha mchakato wa mawasiliano wa Baba kwa kanisa Lake. Jambo la kwanza ambalo Baba anachagua kulitambulisha kwa kanisa Lake ni mchakato wa majaribio wenye hatua tatu wa malaika watatu. Neno la kinabii la Mungu limefafanua kwa uangalifu mkubwa mchakato huo kwa mistari kadhaa ya unabii, na pia kwa historia ya Wamileraiti. Kweli hizi ni kipengele muhimu cha mana iliyofichwa iliyokuwa mkononi mwa malaika, aliposhuka tarehe 11 Septemba 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Haiwezekani kushiriki katika jaribio la pili, na hivyo basi kulifaulu, ikiwa hujafaulu jaribio la kwanza. Ukweli huu uliwakilishwa kwa uwazi katika historia ya Kristo na Wamileraiti. Danieli sura ya pili ndilo jaribio la pili, ambalo, kama Dada White anavyosema, "hatima yetu ya milele itaamuliwa." Anaongeza kuwa ndilo jaribio ambalo lazima "tulifaulu, kabla hatujatiwa muhuri." Jaribio hilo sasa limekaribia kumalizika.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Danieli sura ya pili inahusu jaribio la sanamu ya mnyama, na inafaa tu kwamba sura hiyo inahusu sanamu kubwa, na kwamba ilikuwa ni kwa sababu tu Danieli alikuwa amefaulu jaribio la lishe, na kubarikiwa kwa kuwa na “mara kumi” zaidi ya “ufahamu” na “hekima” ndipo aliweza kutambua jaribio hilo. Kama ilivyo na onyo la jaribio hilo katika maandishi ya Ellen White, jaribio la sanamu katika Danieli sura ya pili ni jaribio linalowakilisha matokeo ya uhai au kifo.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Kwa sababu hiyo mfalme alikasirika na kuingiwa na ghadhabu kuu, akaamuru waangamizwe wote wenye hekima wa Babeli. Amri ikatolewa kwamba wenye hekima wauawe; nao wakamtafuta Danieli na wenzake ili wauawe. Danieli 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

Kuna masuala mengine machache ya kinabii katika sura ya kwanza ya Danieli ambayo tunahitaji kuyashughulikia, na tutaendelea nayo katika makala inayofuata.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> Nikaona kundi lililosimama likiwa limelindwa vyema na imara, lisilowaunga mkono wale waliotaka kuvuruga imani iliyoimarishwa ya lile kundi. Mungu aliwaangalia kwa kibali. Nikaonyeshwa hatua tatu—ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika aliyekuwa akinifuatana akasema, 'Ole wake atakayehamisha tofali au kutikisa pini ya ujumbe huu. Ufahamu wa kweli wa ujumbe huu ni wa umuhimu wa hali ya juu. Hatima ya roho inategemea jinsi ujumbe huu unavyopokelewa.' Nikapitishwa tena kupitia ujumbe huu, nikaona jinsi watu wa Mungu walivyoupata uzoefu wao kwa gharama kubwa. Ulikuwa umepatikana kupitia mateso mengi na mapambano makali. Mungu alikuwa amewaongoza hatua kwa hatua, hadi akawaweka juu ya jukwaa thabiti lisilohamishika. Nikaona watu wakikaribia jukwaa na kuchunguza msingi. Wengine, kwa furaha, walipanda juu yake mara moja. Wengine walianza kutafuta kasoro katika msingi. Walitaka maboresho yafanywe, ndipo jukwaa lingekuwa kamilifu zaidi, na watu wangekuwa wenye furaha zaidi. Wengine walishuka kutoka juu ya jukwaa kulichunguza na wakatangaza kwamba limewekwa vibaya. Lakini nikaona kwamba karibu wote walisimama imara juu ya jukwaa na kuwasihi wale waliokuwa wameteremka waache malalamiko yao; maana Mungu ndiye Mjenzi Mkuu, nao walikuwa wakipigana dhidi Yake. Walitaja kazi za ajabu za Mungu, zilizokuwa zimewaongoza hadi kwenye jukwaa lile thabiti, na kwa umoja wakainua macho yao mbinguni, nao kwa sauti kuu wakamtukuza Mungu. Hili liliwagusa baadhi ya wale waliokuwa wamelalamika na kuondoka jukwaani, nao wakiwa wamenyenyekea wakalipanda tena.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Nilielekezwa tena kwa tangazo la ujio wa kwanza wa Kristo. Yohana alitumwa katika roho na nguvu za Eliya kuandaa njia ya Yesu. Wale waliokataa ushuhuda wa Yohana hawakufaidi mafundisho ya Yesu. Upinzani wao kwa ujumbe uliotabiri kuja Kwake uliwaweka mahali ambapo hawakuweza kupokea kwa urahisi ushahidi wenye nguvu zaidi kwamba Yeye alikuwa Masihi. Shetani aliwaongoza wale waliokataa ujumbe wa Yohana kwenda mbali zaidi, kumkataa na kumsulibisha Kristo. Kwa kufanya hivi waliweka nafsi zao mahali ambapo hawakuweza kupokea baraka siku ya Pentekoste, ambayo ingewafundisha njia ya kuingia katika patakatifu pa mbinguni. [Kupasuka] kwa pazia la hekalu kulionyesha kwamba dhabihu na taratibu za Kiyahudi hazingepokelewa tena. Dhabihu Kuu ilikuwa imetolewa na kukubaliwa, na Roho Mtakatifu aliyeshuka siku ya Pentekoste aliyapeleka mawazo ya wanafunzi kutoka patakatifu pa duniani hadi pa mbinguni, ambako Yesu alikuwa ameingia kwa damu Yake mwenyewe, ili kumiminia wanafunzi Wake manufaa ya upatanisho Wake. Lakini Wayahudi walibaki katika giza totoro. Walipoteza nuru yote waliyoweza kuwa nayo juu ya mpango wa wokovu, na bado waliendelea kutumainia dhabihu na sadaka zao zisizo na manufaa. Patakatifu pa mbinguni palikuwa pamechukua nafasi ya pa duniani, ilhali hawakujua mabadiliko hayo. Kwa hiyo hawakuweza kunufaishwa na upatanishi wa Kristo katika mahali patakatifu.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> Wengi hutazama kwa mshituko mwenendo wa Wayahudi wa kumkataa na kumsulibisha Kristo; na wanaposoma historia ya matendo ya aibu aliyotendewa, hudhani kwamba wanampenda, na kwamba wasingalimkana kama alivyofanya Petro, wala kumsulibisha kama walivyofanya Wayahudi. Lakini Mungu anayesoma mioyo ya wote ameuweka kwenye jaribio ule upendo kwa Yesu wanaodai kuuhisi. Mbingu yote ilitazama kwa shauku kuu jinsi ujumbe wa malaika wa kwanza ulivyopokelewa. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma habari za msalaba, walidhihaki habari njema za kuja Kwake. Badala ya kuupokea ujumbe kwa furaha, walitangaza kuwa ni udanganyifu. Waliwaonea chuki waliopenda kuonekana Kwake na kuwafukuza makanisani. Walioukataa ujumbe wa kwanza hawakuweza kufaidika na wa pili; wala hawakufaidika na mwito wa usiku wa manane, uliokuwa wa kuwatayarisha waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu pa hekalu la mbinguni. Na kwa kukataa ujumbe wa kwanza na wa pili, wameutia giza ufahamu wao kiasi kwamba hawaoni nuru yoyote katika ujumbe wa malaika wa tatu, unaoonyesha njia ya kuingia katika Patakatifu pa Patakatifu. Niliona kwamba kama vile Wayahudi walivyosulibisha Yesu, vivyo hivyo makanisa ya jina tu yamesulibisha ujumbe huu, na kwa hiyo hawana maarifa ya njia ya kuingia katika Patakatifu pa Patakatifu, wala hawawezi kufaidika na uombezi wa Yesu huko. Kama Wayahudi, waliotoa dhabihu zao zisizofaa, nao wanatoa maombi yao yasiyofaa kwa chumba ambacho Yesu amekiacha; na Shetani, akifurahia udanganyifu huo, anajivika tabia ya kidini, na kuyaelekeza mawazo ya hawa wanaodai kuwa Wakristo kwake mwenyewe, akifanya kazi kwa nguvu zake, ishara zake na maajabu yake ya uongo, ili kuwafunga katika mtego wake. Maandishi ya Mapema, 258-261.

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