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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Kitabu cha Daniel - Nambari mia moja tisini na saba

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Mfululizo wa Matukio ya Kinabii: Kusanyiko la Pili la Kristo na Nafasi ya Kieskatolojia ya Uislamu katika Simulizi ya Ufunuo

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the Seven Thunders is the work of Christ gathering His people a second time, which He began to do in July 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Sasa tunabainisha kwamba mojawapo ya matukio yanayowakilishwa na Ngurumo Saba ni kazi ya Kristo ya kuwakusanya watu Wake kwa mara ya pili, ambayo alianza kuifanya mnamo Julai 2023. Historia ya Wamilerite inabainisha kwamba kazi hii inatimizwa ikiwa na vita vya Uislamu kama mandhari ya nyuma ya ujumbe.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the Third Woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Ujumbe huo ni Ufunuo wa Yesu Kristo, ambao unaondolewa muhuri kabla tu ya kufungwa kwa mlango wa rehema, lakini ujumbe huo unawasilishwa kupitia (unawekwa katika muktadha wa) ujumbe wa Ole wa Tatu. Katika wakati uleule Bwana alikuwa akinyosha mkono wake mara ya pili mwaka 1849, Dada White alikuwa akitoa maoni juu ya kutikisika kwa mataifa yenye hasira, ambayo ni ishara ya Uislamu.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> Tarehe 16 Desemba 1848, Bwana alinipa maono ya mtikisiko wa nguvu za mbingu. Niliona kwamba Bwana, alipokuwa akitoa ishara zilizorekodiwa na Mathayo, Marko na Luka, aliposema ‘mbingu’ alimaanisha mbingu, na aliposema ‘nchi’ alimaanisha nchi. Nguvu za mbingu ni jua, mwezi na nyota. Zinatawala mbinguni. Nguvu za nchi ni wale wanaotawala duniani. Nguvu za mbingu zitatikiswa kwa sauti ya Mungu. Kisha jua, mwezi na nyota zitahamishwa kutoka nafasi zao. Hazitapita, bali zitatikiswa kwa sauti ya Mungu.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> Mawingu meusi, mazito yaliibuka na yakagongana. Anga iligawanyika na kurudi nyuma; ndipo tuliweza kutazama juu kupitia nafasi iliyo wazi katika Orion, ambako kulitoka sauti ya Mungu. Mji Mtakatifu utashuka kupitia nafasi hiyo iliyo wazi. Niliona kwamba mamlaka za dunia sasa zinatikiswa na kwamba matukio yanakuja kwa mfululizo. Vita, na uvumi wa vita, upanga, njaa, na tauni kwanza ndizo zitakazotikisa mamlaka za dunia, kisha sauti ya Mungu itatikisa jua, mwezi, na nyota, na dunia hii pia. Niliona kwamba kutikiswa kwa mamlaka huko Ulaya si, kama wengine wafundishavyo, kutikiswa kwa nguvu za mbinguni, bali ni kutikiswa kwa mataifa yenye hasira. Maandishi ya Mapema, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Wanahistoria wanathibitisha kwamba kilichokuwa kikiyatikisa mataifa ya Ulaya mwaka 1848 kilikuwa shughuli za majeshi ya Uislamu, kwa kuwa kinabii wanawakilishwa kama nguvu inayoyakasirisha mataifa. Katika ushuhuda wa kwanza wa Bwana kunyoosha mkono wake mara ya pili katika historia ya 1840 hadi 1844, ujumbe wa Kilio cha Usiku wa Manane uliwasili kwenye mkutano wa kambi huko Exeter. Kutoka hapo hadi Oktoba 22, 1844, ujumbe huo ulivuma kote katika pwani ya mashariki ya Marekani kama wimbi kubwa la bahari. Harakati hiyo ilikuwa imewakilishwa kwa mfano na kuingia kwa shangwe kwa Kristo Yerusalemu, na aliyembeba Kristo kuingia Yerusalemu alikuwa ni punda.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the Third Woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Ujumbe wa Kilio cha Usiku wa Manane unawakilisha ujumbe wote wa kinabii wa Ufunuo wa Yesu Kristo, lakini Ufunuo huo umewekwa katika muktadha wa Uislamu wa Ole wa Tatu unaowakasirisha mataifa, kwa maana ni Uislamu unaobeba ujumbe ambao ndio Ufunuo wa Yesu Kristo. Yesu ni Simba wa kabila la Yuda, naye amefungamanishwa na ujumbe wa "punda."

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yuda, wewe ndiye ambaye ndugu zako watakusifu; mkono wako utakuwa shingoni mwa maadui zako; wana wa baba yako watakusujudia. Yuda ni mwana wa simba; kutoka kwenye mawindo, mwanangu, umeinuka; ameinama, amelala kama simba, na kama simba-mzee; ni nani atakayemwamsha? Fimbo ya enzi haitatoka kwa Yuda, wala mtawala kutoka kati ya miguu yake, hata Shilo atakapokuja; na kwake kutakuwa mkusanyiko wa watu. Akifunga mwana-punda wake katika mzabibu, na mwana-punda wa punda katika mzabibu bora; ameosha mavazi yake kwa divai, na nguo zake kwa damu ya zabibu: Macho yake yatakuwa mekundu kwa divai, na meno yake meupe kwa maziwa. Mwanzo 49:8-12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ni kupitia Yuda kwamba "mkusanyiko wa watu" unatimizwa. Kristo, kama Yuda, pia ndiye "Mzabibu", na "mzabibu teule", umefungamanishwa na "mwana-punda". "Mavazi" yake yameoshwa katika "divai", ambayo ilikuwa "damu ya zabibu". Kristo alianza kumwaga damu yake huko Gethsemane, alipovuja jasho la damu, na Gethsemane maana yake ni "kikamulio cha zeituni". Tangu Gethsemane hadi msalabani alimwaga damu yake ya thamani ili kuwakusanya watu wote kwake mwenyewe.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Sasa hukumu ya ulimwengu huu ipo; sasa mkuu wa ulimwengu huu atatupwa nje. Nami, nikiinuliwa kutoka duniani, nitawavuta watu wote kwangu. Alisema hivi, akiashiria ni mauti gani atakayokufa. Yohana 12:31-33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Kazi ya Kristo ya kuwavuta wanadamu wote kwake mwenyewe ni mchakato wa hatua mbili, kwa kuwa kwanza anakusanya waliotawanyika wa Israeli, kisha anawatumia kama bendera ili kuwavuta kondoo wake wengine.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Mimi ndimi mchungaji mwema; nawajua kondoo wangu, nao wananijua mimi. Kama vile Baba anijuavyo mimi, nami namjua Baba; nami nayatoa maisha yangu kwa ajili ya kondoo. Na nina kondoo wengine, ambao si wa zizi hili; na hao nao imenipasa kuwaleta, nao wataisikia sauti yangu; na kutakuwa na zizi moja, na mchungaji mmoja. Yohana 10:14-16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Elfu mia arobaini na nne ni “kondoo” wanaomjua. “Kondoo wengine” ni kundi lake wanaotoka Babeli wanapoiona na kuisikia ishara. Kabla Hajainua ishara yake, ambayo ni kondoo wake, kwanza anawakusanya mara ya pili. Mstari huo wa historia takatifu unalingana na aya ya kumi na tatu hadi kumi na tano za Danieli sura ya kumi na moja, na kwa hiyo unalingana na historia iliyofichika ya aya ya arobaini. Unawakilisha mstari wa pembe ya Uprotestanti wa kweli unaoendelea ndani ya historia ya pembe ya Uprotestanti uliopotoka, pembe ya Kirepublikani iliyopotoka, na ujio wa kahaba wa Tiro, kabla tu ya sheria ya Jumapili ya aya ya arobaini na moja. Mstari wa pembe ya Uprotestanti wa kweli unawakilisha historia na pia ujumbe ambamo elfu mia arobaini na nne wanatiwa muhuri.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

"Waliotengwa wa Israeli" wanasimama kinyume na "mkusanyiko wa wenye dhihaka", kama anavyowataja Yeremia, au "sinagogi ya Shetani" kama anavyowataja Yohana katika Ufunuo sura ya pili na ya tatu ambako makanisa ya Smirna na Filadelfia yanaandikiwa. Wafiladelfia wanawakilisha "elfu mia arobaini na nne" wa Ufunuo sura ya saba, na Smirna ni "mkutano mkuu" wa sura hiyo hiyo, wasioweza kuhesabiwa. Makundi mawili ya waliokombolewa katika siku za mwisho yako katika mgogoro na wale wasemao uongo, walioko katika sinagogi ya Shetani, na wanaodai kuwa wao ni watu wa Mungu, kwa maana husema kuwa wao ni Wayahudi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Mstari wa pembe ya Kiprotestanti ya kweli unaundwa na mzozo uliopo kati yao wenyewe na waliokuwa watu wa agano, ambao wakati huo wanapitwa kando. Katika historia hiyo hiyo, waaminifu pia wako katika mzozo na mstari wa Uprotestanti murtadi na Ukatoliki. Taasisi hizo tatu za kidini zinawakilisha joka, mnyama na nabii wa uongo katika kiwango cha mikro ndani ya mstari wa pembe ya Kiprotestanti ya kweli.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> Niliona kwamba kanisa la jina tu na Waadventista wa jina tu, kama Yuda, wangetusaliti kwa Wakatoliki ili kupata ushawishi wao wa kuja kupinga ukweli. Watakatifu wakati huo watakuwa watu wasiojulikana sana, wanaojulikana kidogo kwa Wakatoliki; lakini makanisa na Waadventista wa jina tu wanaojua imani na desturi zetu (maana walituchukia kwa sababu ya Sabato, kwa kuwa hawakuweza kuipinga) watawasaliti watakatifu na kuwaripoti kwa Wakatoliki kuwa ni wale wanaopuuza maagizo ya watu; yaani kwamba wanashika Sabato na kupuuza Jumapili. Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Tayari tumeshughulikia kifungu hiki hapo awali, na kwa kufanya hivyo tulibainisha kwamba misemo “kanisa la jina tu” na “Mwadventista wa jina tu” ilikuwa na maana na matumizi tofauti wakati Dada White alipoandika maneno hayo. Hata hivyo, manabii walinena zaidi kuhusu siku za mwisho kuliko walivyonena kuhusu historia yao wenyewe, hivyo katika kifungu hiki kanisa la jina tu katika siku za mwisho lingekuwa Uprotestanti uliopotoka. Neno “nominal” linamaanisha “kwa jina tu”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Kanisa linaloitwa la Kiprotestanti liliacha kuipinga Roma mnamo 1844, lilipoasi kuingia katika Patakatifu pa Patakatifu kwa imani, ambako lingeweza kutambua kwamba Sabato ya siku ya saba ndiyo siku sahihi ya ibada. Badala yake, lilidumisha ibada ya jua, ambayo ni alama ya Ukatoliki. Haiwezekani "kuipinga" Roma, ambayo ndiyo maana pekee ya neno "Mprotestanti," ikiwa umekubali ishara yake ya mamlaka, ambayo kanisa la Kirumi limeitaja mara kwa mara kuwa mamlaka yake ya kubadili siku ya ibada katika Biblia kutoka Sabato ya siku ya saba hadi Jumapili.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

"Waadventista wa jina tu" ni wale wanaodai kuwa Waadventista wa Sabato, lakini pia hutambulishwa kama Yuda, ambaye ni mfano wa mwanafunzi aliyesaliti ukiri wake. Kanisa la Waadventista wa Sabato la jina tu litawachukia "watakatifu," na watakatifu hao "wata" kisha "kuwa watu wasiojulikana." Wanawachukia watakatifu hao wasiojulikana, "kwa sababu ya Sabato," ukweli ambao hawawezi "kuukanusha." Ukweli wa Sabato katika historia ya Dada White ulikuwa Sabato ya siku ya saba, lakini unaashiria ukweli wa Sabato wa siku za mwisho, ambao hauwezi kukanushwa, na huo ndio fundisho lililokataliwa kwanza na Uadventista wa Sabato wa Laodikia katika uasi wao wa mwaka 1863. Fundisho hilo lilikuwa ukweli wa kwanza wa msingi uliogunduliwa na William Miller, nalo linawakilisha kweli za msingi za Uadventista ambazo Waadventista wa jina tu wanakataa kutembea ndani yao, kama zinavyowakilishwa na njia za kale za Yeremia. Ukweli huo wa Sabato ni "mara saba," wa Mambo ya Walawi ishirini na sita.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Mstari wa Uprotestanti wa kweli unaoundwa na Filadelfia na Smirna unasalitiwa na wale wanaowakilishwa kama Yuda. Yuda aliingia agano la kumsaliti Yesu mara tatu, hivyo kutambua usaliti wa hatua kwa hatua uliotangulia na ukahitimia msalabani. Aya ya kumi na sita ya Danieli kumi na moja inawakilisha sheria ya Jumapili, ambayo ilifananishwa na msalaba. Kwa hiyo, katika aya zinazotangulia sheria ya Jumapili ya aya ya kumi na sita, ambayo pia ni sheria ya Jumapili ya aya ya arobaini na moja, usaliti wa hatua tatu unaletwa juu ya watakatifu wa siku za mwisho. Usaliti huo hutokea wakati Bwana anapokusanya bendera yake ya siku za mwisho kwa mara ya pili.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Na siku ile kutakuwapo mzizi wa Yese, atakayesimama kuwa bendera ya watu; kwake mataifa watatafuta, na mahali pake pa kupumzika patakuwa pa utukufu. Na itakuwa siku ile, kwamba Bwana ataunyosha tena mkono wake mara ya pili kuwarejesha mabaki ya watu wake watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye ataweka bendera kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakutanisha waliotawanyika wa Yuda kutoka pembe nne za dunia. Tena wivu wa Efraimu utaondoka, na maadui wa Yuda watakatiliwa mbali; Efraimu hatamwonea Yuda wivu, wala Yuda hatamtesa Efraimu. Bali wataruka juu ya mabega ya Wafilisti kuelekea magharibi; pamoja watawateka nyara watu wa mashariki; wataweka mkono wao juu ya Edomu na Moabu; na wana wa Amoni watawatii. Isaya 11:10-14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Isaya anabainisha mazingira ya kihistoria ya kifungu hiki katika aya ya kumi, kwa usemi "katika siku ile." "Siku" hiyo, basi, imetambuliwa katika aya zilizotangulia aya ya kumi. Tunapofuatilia simulizi hili mahususi la kinabii kurudi kwenye rejea inayotuwezesha kubaini "siku" hiyo ni lini, tunafikia aya ya kwanza ya sura ya kumi.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Ole wao watoao amri zisizo za haki, na wanaoandika dhuluma waliyoagiza. Isaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Dada White anatambua “amri isiyo ya haki” ya aya hii kama sheria ya Jumapili inayokuja hivi karibuni:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> "Sabato ya sanamu imeanzishwa, kama vile sanamu ya dhahabu iliwekwa katika uwanda wa Dura. Na kama Nebukadneza, mfalme wa Babeli, alivyotoa amri kwamba wote ambao wasingeinama na kuisujudia sanamu hii wauawe, vivyo hivyo tangazo litatolewa kwamba wote ambao hawataiheshimu taasisi ya Jumapili wataadhibiwa kwa kifungo na kifo. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, 'Ole wao wanaopitisha amri zisizo za haki, na wanaoandika taabu waliyoagiza' [Isaya 10:1]. [Sefania 1:14-18]" Manuscript Releases, juzuu ya 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before, He brings His Executive Judgment at the unrighteous decree, which is the Sunday law.

Muktadha wa Bwana kuwakusanya watu Wake mara ya pili umewekwa katika historia ya mgogoro wa sheria ya Jumapili unaokaribia, maana katika mstari wa kumi na mbili wa sura ya kumi, Isaya anazungumzia Bwana kukamilisha kazi miongoni mwa watu Wake kabla Yeye hajaleta Hukumu Yake ya Utekelezaji katika ile amri isiyo ya haki, ambayo ni sheria ya Jumapili.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Kwa hiyo itakuwa kwamba, wakati Bwana atakapokuwa ametimiza kazi yake yote juu ya Mlima Sayuni na juu ya Yerusalemu, nitaadhibu mzao wa moyo wa kiburi wa mfalme wa Ashuru, na fahari ya macho yake ya kiburi. Isaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

"Kazi juu ya Sayuni na juu ya Yerusalemu", ambayo Bwana "hutenda" kabla ya adhabu ya Upapa kuanza katika sheria ya Jumapili, ni kutiwa muhuri kwa wale laki moja na arobaini na nne elfu. Katika Ezekieli sura ya tisa, yule mtu mwenye chombo cha wino cha mwandishi anapita katika Yerusalemu akiweka alama juu ya wale "waombolezao na kulia kwa machukizo yafanywayo katika nchi" na kanisani. Kazi hiyo inajumuisha mchakato wa Bwana kuwakusanya pamoja waliotawanyika wa Israeli kwa mara ya pili. Anawakusanya kutoka pembe nne za dunia, na "pembe nne za dunia" zinawakilishwa na maeneo manane ya kijiografia. Nane ni ishara ya mchakato wa jaribio la picha ya mnyama, hivyo kubainisha kwamba kukusanywa kwa mwisho kwa wale watakaokuwa bendera hutokea katika kipindi ambacho jaribio la picha ya mnyama linatekelezwa duniani.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Umoja unaowakilishwa na "Efraimu" "asiyemwonea Yuda wivu, na Yuda" "asiyemsumbua Efraimu," hutokea wakati ambapo maadui wa Yuda wanapotengwa. Kinabii, watu wa agano la kwanza, wanaowakilishwa na Yuda, au sinagogi la Shetani, au kusanyiko la wenye dhihaka, au Waprotestanti wa historia ya Mileraiti, au Wayahudi wa historia ya Kristo, "hutengwa" katika kukatishwa tamaa la kwanza. Yeremia anapowakilisha historia hiyohiyo, aliagizwa kwamba asingeweza kamwe kurejea katika kusanyiko la wenye dhihaka, ijapokuwa wao wangeweza kumrudia ikiwa wangechagua kutubu.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Kuanzia Julai 18, 2020 hadi sheria ya Jumapili, Bwana anawakusanya watu wake wa siku za mwisho kwa mara ya pili. Anawakusanya kutoka kote ulimwenguni, katika kipindi anapokamilisha kazi yake yote juu ya Yuda na Yerusalemu. Katika wakati huo wa kutiwa muhuri, watu wa Mungu wa siku za mwisho watakuwa wasiojulikana, lakini hata hivyo watakabiliwa na muungano wa mara tatu unaoupinga kazi yao.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Ukatoliki ndio mnyama katika muungano wa sehemu tatu, na mmoja wa binti zake ni kundi ambalo Dada White analitambua kama kanisa la kimajina. Hao wanawakilisha nabii wa uongo. Waadventista wa Laodikia wa kimajina, wanaowakilishwa na Yuda, ndio joka katika uwakilisho huu. Uasi wa mwaka 1863 ulifananishwa na uasi wa Israeli wa kale katika Kadeshi ya kwanza, walipochagua kuukataa ujumbe wa Yoshua na Kalebu na kurudi Misri. Misri ni ishara ya joka.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Mwanadamu, elekeza uso wako dhidi ya Farao mfalme wa Misri, na toa unabii dhidi yake, na dhidi ya Misri yote: Nena, useme, Hivi asema Bwana Mungu; Tazama, mimi niko dhidi yako, Farao mfalme wa Misri, yule joka kuu aliyejilaza katikati ya mito yake, aliyesema, Mto wangu ni wangu mwenyewe, nami nimeufanya kwa ajili yangu mwenyewe. Ezekieli 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Uasi huko Kadeshi uliwakilisha jaribio la kumi katika mchakato wa majaribio uliosababisha kukataliwa na kifo cha watu wateule waliotolewa kutoka Misri, na uliashiria jaribio la mwisho la mchakato wa majaribio ulioletwa juu ya Uadventista wa Kimileraiti wa Filadelfia mnamo Oktoba 22, 1844 na kuhitimishwa na uasi wa 1863. Mwishoni kabisa mwa historia ya Israeli ya kale, Wayahudi walipaza sauti, “Mwondoe, mwondoe, msulubishe.” Pilato akawaambia, “Je, nimsulubishe Mfalme wenu?” Makuhani wakuu wakajibu, “Hatuna mfalme ila Kaisari.” Katika uasi wa kwanza na uasi wa mwisho watu wa agano la kale walichagua kumfanya ishara ya joka (Misri na Rumi ya kipagani) kuwa mfalme wao.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His divinity to their humanity.

Mnamo Julai 18, 2020, “maadui wa Yuda” “walikatiliwa mbali,” na hekalu la elfu mia arobaini na nne likasimamishwa. Kile kilichobaki tu kilikuwa kutakaswa kwa hekalu, kabla ya Mjumbe wa Agano kuja kwa ghafla hekaluni Kwake. Hekalu katika historia ya Millerite lilisimamishwa katika kipindi cha miaka arobaini na sita, kuanzia 1798 hadi 1844. Katika sikitiko la kwanza la Aprili 19, 1844, Waprotestanti walikatiliwa mbali na wakawa sehemu ya sinagogi la Shetani, mkusanyiko wa wadhihaki, binti wa Roma. Kuanzia wakati huo hadi Oktoba 22, 1844, kulifanyika mchakato wa utakaso kabla ya waaminifu kumfuata Kristo hadi Patakatifu pa Patakatifu, ili apate kutimiza kazi ya kuunganisha Uungu Wake na ubinadamu wao.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Historia ya pembe ya kweli ya Kiprotestanti, inayokusanywa mara ya pili kabla tu ya amri isiyo ya haki, ili iwe ishara ambayo Mungu hutumia kuliita kundi lake lingine kutoka Babeli, hutokea katika kipindi kilekile ambapo pembe za Kirepublikan na za Kiprotestanti zilizokengeuka zinaungana, zikifanya uzinzi wa kiroho, hivyo kuwa mwili mmoja, au hekalu moja, ambalo ndilo mfano wa mnyama. Hekalu la Mungu wakati uo huo linaunda mfano wa Kristo.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Neno lililomjia Yeremia kutoka kwa Bwana, kusema, Simama katika lango la nyumba ya Bwana, ukatangaze huko neno hili, useme, Sikieni neno la Bwana, enyi wote wa Yuda, mnaoingia katika malango haya ili kumwabudu Bwana. Hivi ndivyo asemavyo Bwana wa majeshi, Mungu wa Israeli, Rekebisheni njia zenu na matendo yenu, nami nitawakalisha mahali hapa. Msiutumainie maneno ya uongo, mkisema, Hekalu la Bwana, Hekalu la Bwana, Hekalu la Bwana, ndiyo haya. Kwa maana ikiwa mtarekebisha kikamilifu njia zenu na matendo yenu; ikiwa mtafanya hukumu kwa ukamilifu kati ya mtu na jirani yake; ikiwa hamtamuonea mgeni, yatima, wala mjane, wala hamtamwaga damu isiyo na hatia mahali hapa, wala hamtafuata miungu mingine kwa madhara yenu; ndipo nitawakalisha mahali hapa, katika nchi niliyowapa baba zenu, hata milele na milele. Tazama, mnatumainia maneno ya uongo yasiyoweza kuwafaa. Je, mtaiba, na kuua, na kuzini, na kuapa kwa uongo, na kufukiza uvumba kwa Baali, na kufuata miungu mingine msiyowajua; kisha mje msimame mbele zangu katika nyumba hii, iitwayo kwa jina langu, na kusema, Tumeokolewa ili kufanya machukizo haya yote? Je, nyumba hii, iitwayo kwa jina langu, imekuwa pango la wanyang’anyi machoni penu? Tazama, mimi mwenyewe nimeiona, asema Bwana.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Lakini enendeni sasa mpaka mahali pangu palipokuwa katika Shilo, ambapo niliweka jina langu hapo mwanzo, mkaone nilichokifanya hapo kwa sababu ya uovu wa watu wangu Israeli. Na sasa, kwa sababu mmetenda mambo haya yote, asema Bwana, nami nimenena nanyi, nikianza mapema na kunena, lakini hamkusikia; nikawaita, lakini hamkujibu; kwa hiyo nitaifanya nyumba hii, iitwayo kwa jina langu, ambayo mnaitumainia, na mahali pale nilipowapa ninyi na baba zenu, kama nilivyofanya Shilo. Nami nitawatupa mbali na uso wangu, kama nilivyowatupa ndugu zenu wote, yaani uzao wote wa Efraimu. Kwa hiyo usiwaombee watu hawa, wala usiinue kilio wala dua kwa ajili yao, wala usiniombee maombezi; maana sitakusikiliza. Je, huoni wanayoyafanya katika miji ya Yuda na katika barabara za Yerusalemu? Yeremia 7:1-17.

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