Article

# The Book of Daniel - Number One

Kitabu cha Danieli - Nambari Moja

The Ulai and Hiddekel

Ulai na Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> Wachungaji na watu walitangaza kwamba unabii uliomo katika Danieli na Ufunuo ni mafumbo yasiyoweza kueleweka. Lakini Kristo aliwaelekeza wanafunzi wake kwenye maneno ya nabii Danieli kuhusu matukio ambayo yangetukia katika wakati wao, akasema, 'Asomaye na afahamu.' Mathayo 24:15. Na dai kwamba Ufunuo ni fumbo lisiloweza kueleweka, linapingwa na jina lenyewe la kitabu: 'Ufunuo wa Yesu Kristo, ambao Mungu alimpa, awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi. . . . Heri asomaye, na wasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia.' Ufunuo 1:1-3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> Asema nabii: ‘Heri asomaye’—wapo wanaokataa kusoma; baraka si yao. ‘Na wao walisikiao’—wapo pia wanaokataa kusikia lolote kuhusu unabii; baraka si ya kundi hili. ‘Na kuyashika yaliyoandikwa humo’—wengi wanakataa kuzingatia maonyo na maagizo yaliyomo katika Ufunuo. Hakuna hata mmoja wa hawa atakayepokea baraka iliyoahidiwa. Wote wanaodharau mada za unabii, na kudhihaki ishara zilizotolewa hapa kwa uzito, wote wanaokataa kurekebisha maisha yao, na kujiandaa kwa kuja kwa Mwana wa Adamu, hawatabarikiwa.

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> Kwa kuzingatia ushuhuda wa Uvuvio, watu wathubutuje kufundisha kwamba Ufunuo ni fumbo, lililo nje ya uwezo wa ufahamu wa kibinadamu? Ni fumbo lililofunuliwa, kitabu kilichofunguliwa. Kujifunza kitabu cha Ufunuo huielekeza akili kwa unabii wa Danieli, na vyote viwili vinatoa mafundisho muhimu sana, yaliyotolewa na Mungu kwa wanadamu, kuhusu matukio yatakayofanyika mwishoni mwa historia ya dunia hii. Pambano Kuu, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

"Uchunguzi wa Ufunuo" huyaelekeza mawazo kwenye unabii wa Danieli. Baadhi ya watu huona tu unabii ndani ya kitabu cha Danieli. Lakini Danieli anawasilisha mistari miwili ya ukweli, na ukweli unaowakilisha unabii wake umeonyeshwa katika sura sita za mwisho za kitabu chake. Sura sita za kwanza zinaonyesha unabii wa mfano ambao, kwa kiasi kikubwa, bado hautambuliwa. Kabla hatujaangalia sura sita za kwanza za Danieli, tutaeleza kwa nini, kwa hakika, kuna mafunuo mawili tu ya kinabii yanayowakilishwa katika sura sita za mwisho za Danieli. Dada White anaonyesha mafunuo hayo mawili ya kinabii kwa kurejelea mito miwili mikuu ya Shinari. Tukikubali ishara za kifumbo anazowasilisha, tunapata ufunguo wa kuona mafunuo mawili, na mawili tu, ya kinabii katika sura sita za mwisho za Danieli.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, mito mikuu ya Shinari, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatokea." Ushuhuda kwa Wahudumu, 112.

The vision of chapter eight was given by the Ulai river.

Maono ya sura ya nane yalitolewa kando ya mto Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Katika mwaka wa tatu wa utawala wa mfalme Belshaza, maono yalinitokea, naam, yalinitokea mimi Danieli, baada ya yale yaliyonitokea hapo kwanza. Nikaona katika maono; ikawa, nilipoona, nilikuwa Shushani katika ikulu, iliyo katika mkoa wa Elamu; tena nikaona katika maono, nami nilikuwa kando ya mto Ulai. Danieli 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Tulipochukua aya kutoka katika Testimonies to Ministers, ambapo Dada White alirejelea "Ulai na Hiddekel" na akaeleza kwamba ni "mito mikuu ya Shinar," tulikuwa tukichambua aya hiyo kutoka katika moja ya ufafanuzi muhimu zaidi juu ya utafiti wa vitabu vya Danieli na Ufunuo katika maandishi ya Dada White. Katika kifungu hicho anasema, "Kuna haja ya kujifunza kwa karibu zaidi neno la Mungu; hasa Danieli na Ufunuo vipewe uangalizi kama haujawahi kutolewa hapo awali katika historia ya kazi yetu."

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Ikiwa tutachunguza kwa makini aya mbili za kwanza tulizonukuu hivi punde kutoka sura ya nane ya Danieli, zinatoa mashahidi wawili wa ndani wa ukweli ambao mara nyingi hupuuzwa. Danieli asema "Katika mwaka wa tatu wa" Belshaza "maono yalinitokea." Kisha anaongeza, "baada ya yale yaliyonitokea kwangu hapo mwanzo." Aya hii inaweza kueleweka kwa njia mbili, na njia yoyote ile hutoa hitimisho lilelile.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Malaika Gabrieli ndiye aliyemletea Danieli nuru ya kinabii, kama alivyofanya kwa manabii wote, kwa kuwa alikuwa amemchukua nafasi ya Shetani kama mbeba nuru wa mbinguni. Hii inamaanisha kwamba kila kanuni ya kinabii iliyo katika Maandiko iliongozwa na Gabrieli. Iwe Danieli alielewa au la, katika mstari wa kwanza wa sura ya nane, si tu kwamba anatambua jambo muhimu la kinabii, bali pia anatoa mashahidi wawili wa jambo hilo muhimu la kinabii katika mstari huo. Kile Danieli alichorekodi katika mstari wa kwanza ni kwamba alikuwa amepokea maono kabla ya maono aliyopokea kando ya mto Ulai. Maono ya kando ya mto Ulai yalikuja katika mwaka wa tatu wa Belshazzar. Maono, kabla ya maono ya kando ya mto Ulai, yalikuja katika mwaka wa kwanza wa Belshazzar.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Katika mwaka wa kwanza wa Belshaza, mfalme wa Babeli, Danieli aliona ndoto na maono ya kichwa chake alipokuwa kitandani; ndipo akaandika ile ndoto, akatoa habari ya jumla ya mambo hayo. Danieli 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Katika aya ya kwanza ya sura ya nane, Danieli anabainisha kwamba naye pia alipata maono katika mwaka wa kwanza wa Belshaza, kwa kuwa anasema, “baada ya yale yaliyonitokea hapo mwanzo.” Je, maono ya Ulai yalitokea baada ya maono ya mwaka wa kwanza wa Belshaza, au maono hayo yalitokea baada ya la kwanza kati ya maono mawili sambamba? Jibu lolote kati ya hayo ni sahihi. Maono ya mto Ulai ni maono yale yale kama ya sura ya saba. Gabrieli anatumia kanuni ya kinabii ya “kurudia na kupanua,” na wakati huohuo kanuni kwamba kwa ushuhuda wa wawili jambo huthibitishwa. Maono yote mawili yanahusu falme za unabii wa Biblia.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Maono ya sura ya saba yanaonyesha falme hizo kama wanyama wakali wanaowinda, hivyo yakisisitiza na kuzionyesha katika muktadha wa mamlaka yao ya kiraia. Maono ya sura ya nane yanaonyesha falme hizo hizo kwa kutumia alama kutoka katika huduma ya patakatifu pa Mungu, ingawa kila mojawapo ya alama za huduma ya patakatifu imepotoshwa kwa makusudi, ili kuwakilisha ibada bandia. Danieli sura ya nane inaonyesha falme zilezile kama maono ya sura ya saba, lakini inaweka falme hizo katika muktadha wao wa kidini.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Maono ya Ulayi ya sura ya nane ya Danieli yanarudia na kupanua maono ya sura ya saba. Sura ya saba inatambua kipengele cha kiraia katika falme za unabii wa Biblia, na sura ya nane inatambua kipengele cha kidini katika falme za unabii wa Biblia. Hili linapotambuliwa, inaeleweka kwamba sura ya saba na ya nane ni maono yale yale. Sura ya tisa ndiko Gabrieli anapokuja kutoa ufafanuzi wa kipengele cha wakati katika maono ya sura ya nane. Kwa hiyo, maono ya Ulayi yanawakilisha sura ya saba, ya nane na ya tisa za kitabu cha Danieli. Kisha mto Hidekeli unatambulishwa katika sura ya kumi.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Katika mwaka wa tatu wa Koreshi mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, aliyeitwa Belteshaza; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, naye akapata ufahamu wa maono hayo. Katika siku zile mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu yote yalipotimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkuu, uitwao Hidekeli. Danieli 10:1-4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Maono ya mto Hidekeli yanatambulisha historia ya kinabii ya mfalme wa kaskazini. Yaanza na kusambaratika kwa ufalme wa Aleksanda Mkuu, na yanabainisha kupanda na kushuka kwa historia iliyofuata ambapo, hatimaye, wapinzani wawili tu waliobaki kutokana na kusambaratika kwa ufalme wa zamani wa Aleksanda Mkuu ni mfalme halisi wa kusini dhidi ya mfalme halisi wa kaskazini. Hatimaye inafikia historia ya Upapa, na Upapa unakuwa mfalme wa kaskazini wa kiroho; mwishoni mwa sura ya kumi na moja mfalme huyo wa kaskazini anafikia mwisho wake, Mikaeli anasimama, na kipindi cha majaribio kwa wanadamu kinafungwa. Muhtasari rahisi ni kwamba maono ya mto Ulayi ni maono ya ndani ya patakatifu pa Mungu na jeshi lake, na mto Hidekeli ni maono ya nje ya adui wa Mungu na watu wake katika historia hiyo hiyo. Hii inatumia kanuni ile ile inayopatikana katika makanisa saba na mihuri saba ya Ufunuo.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> Wahudumu wengi hawafanyi juhudi zozote za kufafanua Ufunuo. Wanakiita kitabu kisichofaa kujifunza. Wanakiona kuwa kitabu kilichotiwa muhuri, kwa sababu kinashikilia kumbukumbu ya vielelezo na alama. Lakini jina lenyewe lililopewa, ‘Ufunuo,’ linakanusha dhana hiyo. Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinarekodi matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni bayana, si ya fumbo wala yasiyoeleweka. Ndani yake, mfululizo uleule wa unabii umechukuliwa kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameuurudia, hivyo kuonyesha kwamba umuhimu unapaswa kutolewa kwao. Bwana harudii mambo yasiyo na umuhimu mkubwa. Manuscript Releases, juzuu ya 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Historia ile ile ya ndani na ya nje inayowakilishwa katika kitabu cha Danieli inaendelezwa katika kitabu cha Ufunuo. Mbali na nuru ya kinabii inayotokana na maono haya mawili, pia kuna uthibitisho wa mbinu ya ufafanuzi wa kibiblia iliyopitishwa na William Miller, na baadaye na Future for America. Kwa kuzingatia ipasavyo, kitabu cha Danieli, pamoja na kitabu cha Ufunuo, ni migodi ya dhahabu halisi ya kuthibitisha kanuni za ufafanuzi wa kinabii ambazo Biblia yenyewe inazitambua ndani yake.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai ukiwa mada ya ndani na Hiddekel ukiwa mada ya nje, pia vinawakilisha unabii miwili uliopaswa kufunuliwa katika "wakati wa mwisho." Ulai ulifunuliwa katika "wakati wa mwisho" mwaka 1798, na Hiddekel ulifunuliwa katika "wakati wa mwisho" mwaka 1989, wakati ambapo, kama ilivyoelezwa katika Danieli sura ya kumi na moja, aya ya arobaini, nchi zilizowakilisha Muungano wa Kisovyeti wa zamani zilifagiliwa mbali na Upapa na Marekani.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Mambo haya yakitambuliwa, basi pia hutambuliwa kwamba maono hayo mawili kwa kweli ni maono yale yale, kama vile historia ya kinabii ya makanisa saba na mihuri saba inavyowakilisha historia ile ile ya kinabii. Maono hayo mawili kisha yanakuwa njia ambayo Bwana alitumia katika harakati ya awali ya malaika wa kwanza, na ambayo Bwana atatumia katika harakati ya sasa na ya wakati ujao ya malaika wa tatu, ili kuleta mchakato wa kupima kama ilivyoainishwa katika Danieli sura ya kumi na mbili, aya ya tisa na ya kumi.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Kama mfano wa kufunguliwa kwa Hiddekel mwaka 1989, zingatia kile ambacho uvuvio umesema.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> "Katika Ufunuo vitabu vyote vya Biblia hukutana na kutamatika. Hapa ndipo kikamilisho cha kitabu cha Danieli. Kimoja ni unabii; kingine ni ufunuo. Kitabu kilichotiwa muhuri si Ufunuo, bali ile sehemu ya unabii wa Danieli inayohusu siku za mwisho. Malaika akaagiza, 'Lakini wewe, Ee Danieli, yafunge maneno, na kuutia muhuri kitabu, hata wakati wa mwisho.' Danieli 12:4." Matendo ya Mitume, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Vyote viwili, Ulai na Hiddekel, vinahusiana na siku za mwisho, lakini Uadventista umekuwa tayari tu kutambua kwamba mwaka 1798 ulikuwa “wakati wa mwisho” wa Danieli, wakati kitabu chake kilipaswa kufunuliwa. Hata hivyo, sehemu ya unabii “inayohusiana na siku za mwisho” kwa usahihi zaidi ni mistari sita ya mwisho ya sura ya kumi na moja ya Danieli, kwa kuwa mistari hiyo inahitimishwa na Mikaeli kusimama wakati nafasi ya rehema kwa wanadamu inapofungwa.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Maono ya hukumu, kama yanavyotambuliwa katika sura ya saba, ya nane na ya tisa za Danieli, yalikuwa yamefungwa kwa muhuri hadi “wakati wa mwisho” mwaka 1798. Mwanga (ambao ulitokana na maono ya Ulai yaliyoondolewa muhuri) ulikuwa ni tangazo la kufunguliwa kwa hukumu ya uchunguzi, si la kufungwa kwa hukumu. Mwanga ulioondolewa muhuri pamoja na maono ya Hiddekel unatambua kufungwa kwa hukumu ya uchunguzi, na pia ndicho kifungu katika Danieli chenye “sehemu ya unabii inayohusu siku za mwisho.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Kuondolewa kwa muhuri mnamo 1798 kulitangaza ufunguzi wa hukumu ya uchunguzi. Kuondolewa kwa muhuri mnamo 1989 kulitangaza kwamba mwisho wa hukumu ya uchunguzi ulikuwa umekaribia sana. Sahihi ya Alfa na Omega inaonekana kwa urahisi katika kitabu cha Danieli, lakini tu ikiwa unajua ni nini, na uko tayari kuikitafuta.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Wakati mlango wa rehema unafungwa katika Danieli sura ya kumi na moja, aya ya arobaini na tano, saini ya Alfa na Omega imeandikwa. Mwanzo wa Danieli unaonyesha hasa kinapoishia. Kinaanza na vita halisi kati ya Babeli halisi na Israeli halisi, na Babeli halisi inashinda.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Katika mwaka wa tatu wa utawala wa Yehoyakimu, mfalme wa Yuda, Nebukadneza, mfalme wa Babeli, alifika Yerusalemu, akaizingira. Naye Bwana akamtia Yehoyakimu, mfalme wa Yuda, mikononi mwake, pamoja na sehemu ya vyombo vya nyumba ya Mungu; Nebukadneza akavipeleka hadi nchi ya Shinari, katika nyumba ya mungu wake; akaviweka vyombo hivyo katika nyumba ya hazina ya mungu wake. Danieli 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Katika Danieli sura ya kumi na moja, aya ya arobaini na tano, vita vya kiroho kati ya Babeli ya kiroho, inayoakisiwa kama 'mfalme wa kaskazini', na Israeli ya kiroho, ikiwakilishwa na 'mlima mtakatifu mtukufu', vinahitimika, na Israeli ya kiroho inapata ushindi juu ya Babeli ya kiroho.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Naye atapanda mahema ya makao yake ya kifalme kati ya bahari, katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Na wakati huo Mikaeli atasimama, mkuu mkuu anayesimama kwa ajili ya wana wa watu wako; na kutakuwa na wakati wa taabu, ambao haukuwapo tangu lilipoanza kuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu. Danieli 11:45; 12:1.

The books of Daniel and Revelation are one book:

Vitabu vya Danieli na Ufunuo ni kitabu kimoja:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> "Vitabu vya Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilinena, lakini aliamriwa asiziandike." Ufafanuzi wa Biblia wa Waadventista wa Sabato, juzuu ya 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Vitabu viwili, ambavyo ni kitabu kimoja, ni kazi bora ya mafundisho ya kinabii ya malaika Gabrieli. Naandika haya nikijua vyema kwamba kile ambacho Gabrieli alimfikishia Danieli na Yohana kilitoka kwa Yesu, aliyekipokea kutoka kwa Baba. Lengo langu si kumtukuza Gabrieli, bali kusisitiza ufunuo wa kina wa ushahidi uliomo katika vitabu vyote viwili, wa jinsi Alfa na Omega alivyobuni kanuni za kinabii za utafsiri wa kibiblia ambazo zilipaswa kuwakilishwa ndani ya vitabu hivyo viwili, ikiwa tuko tayari kuona.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Nikukumbushe kwamba, kwa wakati huu, kusudi na nia yangu si kuwasilisha tafsiri ya maneno mawili ya unabii kuhusu mito ya Ulai na Hidekeli. Kusudi na nia yangu ni kushughulikia maneno ya unabii yaliyomo katika sura sita za kwanza za kitabu cha Danieli. Ninaweka tu hoja kwamba vitabu vya Danieli na Ufunuo, huenda, ndivyo vitabu vilivyojengwa kwa kina sana kuliko vingine vyote katika Neno la Mungu. Vinawasilisha ujumbe wa kinabii, na wakati huohuo vinabainisha tabia ya Mungu, na pia vinabainisha kanuni zenyewe zinazohitajika kutumiwa ili mtu ayajue maneno ya unabii, na pia amjue Yeye aliyoyatoa maneno hayo ya unabii.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Mfano mwingine wa kina cha vitabu ni jinsi Danieli anavyowasilisha “nyakati saba” za Walawi ishirini na sita. Unabii wa “nyakati saba” ulikuwa, na bado umekusudiwa kuwa, “jiwe la kujikwaza” kwa watu wa Mungu, katika Israeli ya kale, katika harakati ya Wamileriti ya malaika wa kwanza, na pia katika harakati ya sasa na ijayo ya malaika wa tatu. “Jiwe la kujikwaza”, kwa ufafanuzi rahisi, ni kitu ambacho hukioni, ijapokuwa kiko hapo waziwazi. Kwa hiyo, mara unapozitambua “nyakati saba” katika kitabu cha Danieli, unaona kwamba zipo hapo waziwazi, lakini pia unaona kwamba zimefichwa kwa wale wanaochagua kutoziona.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and divinity.

Kuficha jambo ilhali kipo wazi kisarufi ni mafanikio ya kina; ni jambo ambalo halingeweza kuingizwa katika riwaya yoyote ya fumbo iliyoandikwa na binadamu. Ni kazi bora, kwa maana lipo hapo, dhahiri kwa yeyote asiyetaka kujikwaa, lakini haiwezekani kuliona kwa wale wanaochagua kujikwaa. Ni "kujificha waziwazi", kwa kusema hivyo. Hufanikishwa na mchanganyiko wa ubinadamu na uungu.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Ninasema hivyo, kwa kuwa nataka kutukumbusha wakati huu kwamba kuna fundisho la Kikatoliki ndani ya Uadventista, angalau tangu kuchapishwa kwa "Questions on Doctrine" mwaka 1957, na ambalo pia limeinua kichwa chake kisicho cha haki ndani ya harakati ya kweli ya sasa ya Future for America. Wazo ni kwamba Kristo, alipofanyika mwili, hakuchukua mwili aliourithi kutoka kwa Mariamu. Bila shaka, wanaoshikilia fundisho hili hawalielezi hivyo, lakini ndivyo wanavyofundisha. Naiita fundisho la Kikatoliki, kwa kuwa dhana kwamba mwili wa Kristo ulikuwa safi kama mwili wa Adamu kabla hajaanguka katika dhambi, ndiyo mantiki ile ile ya kishetani itumiwayo na Kanisa Katoliki katika fundisho lao la wanachokiita "immaculate conception." Na ikiwa haufahamu fundisho la kipagani la "immaculate conception," linafundisha kwamba mwili wa Kristo ulitengenezwa kwa njia ya kiujiza kama vile asili ya chini ya Adamu ilivyokuwa kabla yeye na Hawa kutenda dhambi; au, kama inavyodaiwa, kwamba Kristo alikuwa na asili ya Adamu kabla ya kuanguka, isiyo na dhambi. Linafundisha kwamba Mariamu mwenyewe alipewa kwa njia ya muujiza asili ya kimwili ya Adamu kabla ya kuanguka katika dhambi, ili awe chombo kamilifu kwa Roho Mtakatifu kumfanya mtoto Yesu apate mwili ndani ya mwili wake mkamilifu.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Kwa kweli, wale miongoni mwa Waadventista wanaoshikilia hitimisho lile lile kuhusu mwili wa Yesu, hawataja miujiza yoyote inayomhusu Maria, bali wanapindisha vifungu vya Dada White na Biblia ili kufundisha dhana ile ile ya Kikatoliki. Kwa nini sasa nimetoka nje ya mada na kuondoka kwenye mjadala wa kitabu cha Danieli? Nitalijibu hilo.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Muundo wa kimiujiza na mpangilio wa Danieli na Ufunuo ulitimizwa kwa mchanganyiko wa ubinadamu na uungu. Yesu ni Neno la Mungu, na Biblia ni Neno la Mungu. Asili ya Kimungu na ya Kibinadamu ya Yesu imewakilishwa kikamilifu katika Biblia. Maneno yaliyomo humo ni ya Kimungu na yana nguvu ya uumbaji ya kubadilisha mioyo na akili. Maneno hayo ndiyo ile ile nguvu iliyoleta vitu vyote kuwepo. Lakini watu wale ambao Mungu aliwachagua kuwa vyombo vyake katika kuiandika Biblia, wote walikuwa wenye dhambi. Sehemu ya kibinadamu ya mlinganyo huu inawakilishwa na wanadamu walioanguka. Biblia ni mchanganyiko wa kibinadamu na wa Kimungu, na manabii walikuwa wenye dhambi, kama ilivyo kwa kila mtoto wa Adamu. Kristo hakuwahi kutenda dhambi katika wazo, neno au tendo. Lakini Alichukua mwili wa Mariamu baada ya miaka elfu nne ya kudhoofika. Kama kweli alikuwa amechukua asili ya chini ya kimwili ya Adamu kabla Adamu kutenda dhambi, ingehitaji kwamba kila mwandishi wa Biblia pia angekuwa asiye na dhambi.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

"Kujificha waziwazi" kwa "mara saba" katika kitabu cha Danieli kulifanikishwa, si tu kwa maneno ambayo Danieli aliandika, bali pia na wanadamu walioanguka waliotafsiri Biblia ya King James. Wanadamu walioanguka walikigusa kitabu cha Danieli mara mbili, na kile kilichotekelezwa kingekuwa haiwezekani kufanywa na mwanadamu yeyote bila uangalizi wa kiungu wa maongozi ya Mungu.

In our next article we will begin to show how divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Katika makala yetu ijayo tutaanza kuonyesha jinsi uungu na ubinadamu walivyoficha "nyakati saba" za Mambo ya Walawi ishirini na sita waziwazi katika kitabu cha Danieli, kwa maana Mungu alijua tangu awali, na hata aliipanga, ili liwe "jiwe la kujikwaa" la kuwajaribu wote walio katika harakati ya malaika wa kwanza, na pia wale walio katika harakati ya malaika wa tatu.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, mito mikuu ya Shinari, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatokea." Ushuhuda kwa Wahudumu, 112.

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