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

Kitabu cha Danieli - Nambari mia moja sitini na tisa

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Kufumbua Nyuzi za Unabii: Kuelewa Uashiria wa "Ngome" katika Danieli

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Aya ya kumi ya sura ya kumi na moja ya Danieli inaunganisha pamoja ujumbe wa ndani na wa nje kwa neno “ngome.” Uhusiano unaoufanya na unabii wa Isaya wa miaka sitini na mitano, unaibainisha “ngome” ya unabii wa nje kuwa ni Urusi, na “ngome” ya ndani ya hekalu ambalo Kristo hulijenga katika historia iyo hiyo. Ngome ya nje, iliyo katika aya ya thelathini na moja, inatambulishwa kuwa ni “patakatifu pa nguvu,” na inamwakilisha mfalme wa duniani au ufalme wa duniani. Ngome ya ndani, au patakatifu pa nguvu pa ndani, ni hekalu ambalo Mjumbe wa Agano hulijenga katika miaka arobaini na sita.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Katika Patakatifu pa Patakatifu pa hekalu hilo (ngome), Mungu ameketi katika mahali pa mbinguni.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Katika kitabu cha Danieli, maneno mawili ya Kiebrania yote yametafsiriwa kuwa “patakatifu.” Moja ni “miqdash,” na jingine ni “qodesh.” “Miqdash” linaweza kuwakilisha patakatifu pa kipagani, au patakatifu pa Mungu, au hata ngome. “Qodesh” hutumiwa tu kuwakilisha patakatifu pa Mungu katika Biblia. “Patakatifu” (miqdash) pa nguvu (ngome), katika mstari wa thelathini na mmoja wa Danieli sura ya kumi na moja, limetafsiriwa kuwa “patakatifu pa nguvu”, na neno la Kiebrania lililotafsiriwa hapo kuwa patakatifu ni “miqdash” ambalo huwakilisha Mji wa Rumi, ambao ni ishara ya nguvu ya Rumi katika historia ya Rumi ya kipagani na ya kipapa. Danieli alitumia yale maneno mawili ya Kiebrania kwa namna ya uangalifu mkubwa. Katika mistari ambayo ndiyo nguzo kuu ya Uadventista, tunalikuta neno “patakatifu.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Neno la Kiebrania linalotafsiriwa kama "patakatifu," katika mistari yote miwili ni "qodesh," na hutumiwa tu kurejelea patakatifu pa Mungu. Katika aya ya kumi na moja, inayotambulisha Roma ya kipagani, na hasa hekalu la Pantheon katika Jiji la Roma, tunakuta neno "patakatifu", lakini katika aya hiyo ni neno la Kiebrania "miqdash."

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Naam, alijitukuza hata kufikia mkuu wa jeshi, na kwa mkono wake dhabihu ya kila siku ikaondolewa, na mahali pa patakatifu pake pakatupwa chini. Danieli 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

"Patakatifu pa nguvu" katika aya ya thelathini na moja ya Danieli kumi na moja ni neno la Kiebrania "miqdash," nalo linaonekana likihusishwa na neno la Kiebrania linalotafsiriwa kuwa "ngome" katika aya ya saba na ya kumi katika sura ya kumi na moja. Katika aya ya saba mfalme wa kusini aliingia moja kwa moja katika mji wa Roma na kumchukua mfalme wa kaskazini mateka, kwa maana aliingia katika ngome yake, lakini katika aya ya kumi, mfalme wa kaskazini anaenda tu "hadi" "ngome," kwa kuwa alisimama mpakani mwa ufalme wake na Misri. Ni kwenye mpakani mwa Raphia ndipo aya inayofuata ilirejelea. "Patakatifu pa nguvu" katika aya ya thelathini na moja ni "miqdash" ya "ngome".

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Vita vya mpakani huko Raphia ni mfano wa vita vya mpakani huko Ukraina. Historia hiyo ya kinabii inatambuliwa kwa kuelewa kwamba “kichwa” ni ufalme au mfalme, na ni ngome ya nguvu zake, lakini unabii huo unazungumzia ukweli wa ndani na wa nje. “Patakatifu pa nguvu” kwa mstari wa nje linawakilishwa na patakatifu la “miqdash”, na patakatifu pa nguvu kwa mstari wa ndani linawakilishwa na patakatifu la “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Miaka 1844 hadi 1863 inawakilisha mstari wa historia ya kinabii unaoonyesha kutiwa muhuri kwa wale mia arobaini na nne elfu. Miaka elfu mbili mia tano ishirini ya kutawanywa dhidi ya ufalme wa kaskazini ilimalizika mwaka 1798, na mstari huo huo wa miaka elfu mbili mia tano ishirini dhidi ya ufalme wa kusini ulimalizika mwaka 1844. Mistari hiyo miwili inawakilisha asili ya chini ya binadamu na asili ya juu ya binadamu. Asili ya chini, inayowakilishwa na ufalme wa kaskazini, ni mwili, na asili ya juu ni kichwa. Kichwa kinawakilisha mji mkuu wa ufalme, na ndicho mfalme. Kwa mfano huu Kristo alichagua Yuda, ufalme wa kusini, kuweka jina lake, na mji mkuu ni Yerusalemu. Yerusalemu ndipo palipo mahali patakatifu pa kweli pa nguvu, na katika mahali patakatifu hapo kuna chumba cha enzi cha mfalme, ambaye ndiye kichwa.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Hizo nyakati saba” za Mambo ya Walawi ishirini na sita zilikuwa ukweli wa mwisho wa kutiwa muhuri mwaka 1856, uliokusudiwa kuipa bendera uwezo wa kuimaliza kazi. Kuanzia 1844 hadi 1863, Kristo alikusudia kuuunganisha Uungu Wake na ubinadamu kwa umilele, lakini ubinadamu ukaasi.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Hakuweza kuibadili tabia ya chini ya mwanadamu wakati huo, kwa maana jambo hilo hutukia katika kuja Kwake kwa mara ya pili. Ndipo ataibadili tabia ya juu ya mwanadamu ifanane na mfano Wake, kwa kuiunganisha kichwa cha wanadamu na kichwa cha Uungu. Kichwa kilikuwa mji mkuu wa ufalme. Kichwa kilikuwa mfalme, na Kristo anapotekeleza badiliko hilo la Uungu kuungana na ubinadamu, huunganisha kichwa cha ubinadamu na cha Uungu katika patakatifu pa Yerusalemu, katika Patakatifu pa Patakatifu, ambako Kristo ameketi pamoja na Baba Yake.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Yeye ashindaye nitampa kuketi pamoja nami katika kiti changu cha enzi, kama vile nami nilivyoshinda, na nimeketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na asikie analosema Roho kwa makanisa. Ufunuo 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristo anaahidi kwamba wale (Walaodikia) watakaoshinda kama Yeye alivyoshinda (na kuwa Wafiladelfia) wataketi pamoja Naye katika maeneo ya mbinguni.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Alichokifanya katika Kristo, alipomfufua kutoka kwa wafu, na kumketisha upande wake wa kuume katika sehemu za mbinguni, ... Naye ametufufua pamoja, na kutuketisha pamoja katika sehemu za mbinguni katika Kristo Yesu. Waefeso 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Kuunganishwa kwa fimbo mbili za Ezekieli (ubinadamu pamoja na Uungu) kunatimizwa katika patakatifu pa Mungu pa nguvu (qodesh), katika wakati uleule ambapo ngome ya nguvu (miqdash) inatambuliwa kuwa ufunguo wa kinabii unaounganisha mistari ya ndani na ya nje ya unabii ambao Gabrieli alikuja kumfahamisha Danieli ili aelewe kuhusu yale yaliyokuwa yawapate watu wa Mungu wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kristo alitamani kuitimiza kazi hii katika historia ya Wamilleri, lakini kazi hiyo ilizuiwa na uasi wa mwaka 1863; hata hivyo historia ya 1844 hadi 1863 bado inabaki kuwa mstari unaoonyesha kazi hiyo iliyokusudiwa kutimizwa.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Aya ya kumi ya sura ya kumi na moja ya Danieli ina ufunguo wa kuelewa ujumbe wa ndani na wa nje wa aya ya kumi na moja hadi ya kumi na tano, ujumbe uliowasili katika historia yetu ya kinabii mwaka 2014. Aya ya kumi inatambua mwaka 1989, ambao ni wakati wa mwisho katika harakati ya matengenezo ya watu mia moja arobaini na nne elfu, lakini pia ina ufunguo unaoruhusu mwaka 2014 kutambuliwa kama alama ya njia katika historia ya kutiwa muhuri.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Mnamo Oktoba 22, 1844, Mjumbe wa Agano alikuja ghafula katika hekalu alilokuwa amelijenga. Alama hiyo ya njia ni mfano wa Septemba 11, 2001, wakati malaika wa tatu alipokuja tena, na tarumbeta ya saba ikaanza tena kulia. Kisha historia ya 1840 hadi 1844 nayo ilipaswa kurudiwa, kwa sababu malaika aliyeshuka mnamo Agosti 11, 1840 hakuwa mwingine ila Yesu Kristo, na kazi Yake ilikuwa ni kuutia nuru ulimwengu kwa utukufu Wake.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 hadi 1844 pia huwakilisha kipindi cha kuanzia Septemba 11, 2001 hadi sheria ya Jumapili inayokuja upesi, kama vile 1844 hadi 1863 inavyowakilisha kipindi cha Septemba 11, 2001 hadi sheria ya Jumapili inayokuja upesi. Dada White anapatanisha historia ya 1844 na historia ya msalaba, na msalaba huwakilisha mgawanyiko wa historia mbili za miaka mitatu na nusu, ambazo zote mbili zinapatana zenyewe. Msalaba unaweka bayana kwamba historia inayotangulia, ikianzia 1840 na kuishia 1844, na historia inayofuata hadi 1863 ni historia mbili zilizo sambamba, ambazo zote mbili huwakilisha kipindi cha kutiwa muhuri.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Mstari wa kwanza kuanzia 1840 hadi 1844 unawakilisha ushindi wa Waadventista wa Filadelfia, na mstari mwingine kuanzia 1844 hadi 1863 unawakilisha kushindwa kwa Waadventista wa Laodikia. Makundi yote mawili yamewakilishwa katika Danieli sura ya kumi, kwa kuwa Danieli, akiwakilisha wanawali wenye busara walioshinda wakati wa kutiwa muhuri wa wale elfu mia arobaini na nne, aliona maono, lakini wale waliokuwa pamoja naye walikimbia kwa sababu ya maono hayo.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, ambao ni Hiddekel; ndipo nikainua macho yangu, nikaangalia, na tazama, mtu mmoja amevaa nguo za kitani, viuno vyake vimefungwa kwa dhahabu safi ya Uphaz. Mwili wake nao ulikuwa kama zabarajadi, na uso wake kama mwonekano wa umeme, na macho yake kama taa za moto, na rangi ya mikono yake na ya miguu yake ilikuwa kama shaba iliyokung’utwa; na sauti ya maneno yake ilikuwa kama sauti ya umati mkubwa. Nami, Danieli, peke yangu niliyaona maono; kwa kuwa watu waliokuwa pamoja nami hawakuyaona maono; lakini tetemeko kubwa liliwashika, hata wakakimbia kujificha. Danieli 10:4-7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Katika sura ya saba ya Danieli, baada ya Danieli kuona maono ya wanyama wawindao, Gabrieli alikuja kueleza maono hayo.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Mimi, Danieli, roho yangu ilihuzunika ndani yangu, na maono ya kichwa changu yakanisumbua. Nikamsogelea mmoja wa wale waliokuwa wamesimama, nikamwuliza ukweli wa mambo haya yote. Basi akaniambia, akanijulisha tafsiri ya mambo hayo. Danieli 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Katika sura ya nane ya Danieli, baada ya Danieli kuona maono ya wanyama wa mahali patakatifu, Gabrieli alikuja kufafanua maono hayo.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Ikawa, mimi, naam, mimi Danieli, nilipoona yale maono, na kutafuta maana yake, ndipo, tazama, alisimama mbele yangu mmoja aliyekuwa na sura ya mwanadamu. Nikasikia sauti ya mtu kati ya kingo za Ulai, ikaita, ikasema, Gabrieli, mfanye mtu huyu aelewe maono hayo. Danieli 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Katika Danieli sura ya tisa, baada ya Danieli kufahamu hesabu ya miaka iliyotajwa na Yeremia na ambayo katika maandiko ya Musa imewasilishwa kama laana na kiapo cha Mungu, Gabrieli alikuja kufafanua maono hayo.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Na nilipokuwa nikinena, na kuomba, na kukiri dhambi yangu na dhambi ya watu wangu Israeli, na kuwasilisha dua yangu mbele za Bwana Mungu wangu kwa ajili ya mlima mtakatifu wa Mungu wangu; Naam, nilipokuwa nikinena katika sala, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiruka upesi, akanigusa wakati wa sadaka ya jioni. Akanifahamisha, akanena nami, akaniambia, Ee Danieli, sasa nimetoka ili kukupa hekima na ufahamu. Danieli 9:20-22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Kwa hiyo, kwa msingi wa mashahidi watatu, wote kutoka katika kitabu cha Danieli, wakati Gabrieli anapomwambia Danieli katika sura ya kumi kwamba amekuja kumfanya Danieli aelewe yatakayowapata watu wa Mungu siku za mwisho, Gabrieli anatafsiri “marah” ya kike, maono ya kisababishi ambayo Danieli aliona na kundi lingine likayakimbia.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Sasa nimekuja kukufahamisha yale yatakayowapata watu wako katika siku za mwisho; kwa maana maono hayo bado ni ya siku nyingi. Danieli 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Maono ambayo Danieli alikuwa ameona yaliyosababisha utengano wa waumini, yalikuwa maono ya kuonekana kwa Kristo, maono ya miaka elfu mbili mia tatu, lakini yalikuwa usemi wa kike wa maono hayo. Ilikuwa ni ufahamu wa maono ya kuonekana kwa ghafla kwa Kristo kama Mjumbe wa Agano uliombadili Danieli (na wale waliowakilishwa na Danieli), kuwa katika mfano wa Kristo. Kile kinachowapata watu wa Mungu 'katika siku za mwisho' kinawakilishwa na historia ya wafuasi wa Miller kutoka 1840 hadi 1844, na pia na wafuasi wa Miller kutoka 1844 hadi 1863. Darasa moja hukimbia maono hayo kwa uasi, na darasa lingine humfuata Kristo kwa imani hadi Patakatifu pa Patakatifu, ili kuketi pamoja Naye katika sehemu za mbinguni.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Hata hivyo, Gabrieli anapofafanua maono ambamo watu wa Mungu wa siku za mwisho hubadilishwa kuwa mfano wa Kristo, anaweka bayana historia ya nje ya ulimwengu. Maono ya Danieli kuhusu Kristo yalitafsiriwa na Gabrieli kama historia ya nje ya kipindi cha kutiwa muhuri cha wale mia moja arobaini na nne elfu. Wakati historia ya Septemba 11, 2001, katika ufafanuzi wa Gabrieli, inapofikiwa, historia inayosisitizwa kuwa inatangulia sheria ya Jumapili ya aya ya kumi na sita, hutambulika tu kwa ufunguo wa uelewa unaowakilishwa kama “ngome” katika aya ya kumi. Tarehe 11 Septemba 2001, athari ya kila maono ilianza kujifunua kama magurudumu ndani ya magurudumu.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Neno la Bwana likanijia, kusema, Mwana wa binadamu, hiyo methali mliyo nayo katika nchi ya Israeli ni nini, mkisema, Siku zinarefushwa, na maono yote hayatimia? Basi uwaambie, Bwana MUNGU asema hivi; Nitaikomesha methali hii, wala haitakuwa tena methali katika Israeli; bali uwaambie, Siku ziko karibu, na maono yote yatatimia. Kwa maana hakutakuwa tena maono ya ubatili wala uaguzi wa kujipendekeza ndani ya nyumba ya Israeli. Kwa kuwa mimi ni Bwana; nitanena, na neno nitakalolinena litatimia; halitacheleweshwa tena; kwa maana katika siku zenu, enyi nyumba ya kuasi, nitalinena neno, nami nitalitimiza, asema Bwana MUNGU. Tena neno la Bwana likanijia, kusema, Mwana wa binadamu, tazama, watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati za mbali. Kwa hiyo uwaambie, Bwana MUNGU asema hivi; Hakuna neno lo lote langu litakalocheleweshwa tena, bali neno nililonena litatendeka, asema Bwana MUNGU. Ezekieli 12:21-28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Kati ya magurudumu yote ya kinabii yanayozunguka ndani ya magurudumu mengine ya kinabii katika historia hiyo, kuna gurudumu moja ambalo uvuvio umefahamisha wanafunzi wa unabii wa siku za mwisho kwamba ndilo gurudumu ambalo kwa njia yake hatima yao ya milele itaamuliwa. Mstari juu ya mstari, gurudumu hilo lazima pia liwe yale maono ambayo Danieli aliona yaliyomgeuza kuwa mfano wa Kristo, kwa maana hayo ndiyo maono yanayobainisha nini kitakachowapata watu wa Mungu katika siku za mwisho.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuitii sheria yake, na kukataa kukubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama. Manuscript Releases, juzuu ya 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Jaribio linalotambulishwa kuwa ni jaribio la sanamu ya mnyama ni la pande mbili. Ni jaribio linalotaka mwanafunzi wa unabii atambue maendeleo ya sanamu ya mnyama, ambayo ni muungano wa kanisa na serikali katika Marekani kabla ya sheria ya Jumapili. Pia ni jaribio linalozalisha ama sanamu ya mnyama au sura ya Kristo ndani ya wale wanaowakilishwa na Danieli au wale waliokimbia. Utengano huo unategemea iwapo wale mabikira “wanaiona maono haya makuu,” kama alivyofanya Danieli, au iwapo wanayakimbia maono hayo. Ufunguo wa kuyaona maono hayo makuu unawakilishwa na neno “ngome.”

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> Malaika mwenye nguvu aliyemwelekeza Yohana si mwingine bali Yesu Kristo mwenyewe. Akiweka mguu Wake wa kulia juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha jukumu analotekeleza katika matukio ya mwisho ya mgogoro mkubwa na Shetani. Msimamo huu unaashiria nguvu na mamlaka Yake kuu juu ya dunia yote. Mgogoro huo ulikuwa ukizidi nguvu na ushupavu kutoka kizazi hadi kizazi, nao utaendelea hivyo hadi matukio ya kufunga pazia, wakati utendaji mahiri wa nguvu za giza utakapofikia kilele chao. Shetani, akiwa ameungana na watu waovu, ataudanganya ulimwengu wote na makanisa yasiyopokea upendo wa kweli. Lakini yule malaika mwenye nguvu anadai umakini. Analia kwa sauti kuu. Ataonyesha nguvu na mamlaka ya sauti Yake kwa wale waliojiunga na Shetani ili kupinga kweli.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> Baada ya ngurumo hizi saba kunena sauti zao, agizo linakuja kwa Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Yatie muhuri mambo yale ambayo ngurumo saba zimenena.’ Haya yanahusiana na matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wake. Danieli atasimama katika fungu lake mwisho wa siku. Yohana anaona kitabu kidogo kikiwa kimefunuliwa. Hapo ndipo unabii wa Danieli unapata mahali pake panapofaa katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu utakaotolewa kwa ulimwengu. Kufunuliwa kwa kitabu kidogo kulikuwa ni ujumbe kuhusu wakati.

> “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.

> 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 zilitamka, lakini akaamriwa asiziandike.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nuru maalumu aliyopewa Yohana, iliyoelezwa katika ngurumo saba, ilikuwa ni ufafanuzi wa matukio ambayo yangetukia chini ya ujumbe wa malaika wa kwanza na wa pili.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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