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# The Book of Daniel - Number Thirty-One

Kitabu cha Danieli - Nambari Thelathini na Moja

America’s Warning: The Significance of Daniel’s Interpretation for Today

Onyo la Marekani: Umuhimu wa tafsiri ya Danieli kwa leo

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Mwandiko ukutani, na tafsiri ya Danieli kwa Belshaza, vinawakilisha tamko la mwisho dhidi ya pembe ya Republican iliyoasi na pembe ya Kiprotestanti iliyoasi za Marekani. Historia ya awali ya waasisi wa Marekani na ya waanzilishi wa Uadventista imeandikwa kwa uwazi, lakini masomo na maonyo yaliyomo humo yamewekwa kando kwa muda wa "vizazi vinne". Belshaza anawakilisha ukweli huu kikamilifu.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Si lazima kufafanua kipindi mahususi cha muda ili kubaini urefu wa kizazi, kwani Neno la Mungu halishindwi kamwe, nalo lasema wazi kwamba ni katika kizazi cha nne ndipo Mungu hufunga hesabu za mataifa yaliyoasi dhidi ya mapenzi Yake yaliyofunuliwa.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Ndipo Mungu akanena maneno haya yote, akisema, Mimi ni Bwana Mungu wako, niliyekutoa katika nchi ya Misri, kutoka katika nyumba ya utumwa. Usiwe na miungu mingine mbele yangu. Usijifanyie sanamu ya kuchonga, wala mfano wa kitu chochote kilicho mbinguni juu, au kilicho duniani chini, au kilicho majini chini ya nchi; usiviabudu wala kuvitumikia; kwa kuwa mimi, Bwana Mungu wako, ni Mungu mwenye wivu, ninayewaadhibu watoto kwa sababu ya uovu wa baba zao hata kizazi cha tatu na cha nne cha wanaonichukia; nami naonyesha rehema kwa maelfu ya wale wanipendao na wanaozishika amri zangu. Kutoka 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

Katika kizazi cha mwisho, na hivyo kile kinachoelezwa kinabii kama 'kizazi cha nne' cha Israeli ya kale, Yohana Mbatizaji na Kristo wote wawili waliita kizazi hicho kizazi cha nyoka.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Enyi kizazi cha nyoka, mnawezaje kusema mema, ninyi mlio waovu? Kwa maana kinywa huongea yaliyojaa moyoni. Mtu mwema katika akiba njema ya moyo wake hutoa mambo mema; na mtu mwovu katika akiba mbaya hutoa mambo mabaya. Lakini nawaambia, ya kwamba kila neno lisilo la maana ambalo wanadamu watalinena, watatoa hesabu ya hilo siku ya hukumu. Kwa maana kwa maneno yako utahesabiwa kuwa mwenye haki, na kwa maneno yako utahukumiwa. Mathayo 12:34-37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Katika kizazi cha mwisho cha mnyama wa nchi, husema kama joka (nyoka mwenye sumu). Kuanzia 1863 hadi sheria ya Jumapili, pembe ya Republican imejitenga na Katiba ya Marekani. Baraka ambazo Mungu alijalia taifa ziligeuza mioyo ya raia na viongozi kutoka kwa wajibu wao wa kulinda kanuni zilizozalisha utajiri na ustawi waliokuwa wameanza kuufurahia, nao wakasahau msukumo uliowaongoza waasisi wa taifa katika kuandaa hati takatifu iliyoleta utajiri na ustawi ambao baadaye waliuruhusu uwapotoshe. Si tu kwamba walisahau kusudi la hati takatifu hiyo, bali pia walisahau wajibu wao wa kuhifadhi kanuni zilizomo ndani ya hati hiyo.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Kuanzia mwaka 1863 hadi sheria ya Jumapili, pembe ya kweli ya Kiprotestanti (Uadventista) imegeuka kutoka kwa kweli zake za msingi zilizowekwa na Mungu kupitia huduma ya William Miller. Baraka ambazo Mungu alimjalia Uadventista ziligeuza mioyo ya raia na viongozi kutoka kwa wajibu wao wa kulinda kanuni zilizozalisha utajiri wa kiroho waliokuwa wamekuja kuufurahia, nao wakasahau kusudi la waanzilishi katika kuleta ujumbe uliowakilishwa juu ya chati mbili takatifu, uliokusudiwa kuanzisha utajiri wa kinabii waliopaswa kuulinda na kuutangaza.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Wakati Bwana alipoingia katika agano na Israeli wa kale huko Mlima Sinai, aliwapa vibao viwili vitakatifu vilivyokuwa na sheria zake kumi, ambavyo vilipaswa kuwa ishara ya uhusiano wake wa agano na watu wake. Alipoanzisha sikukuu za kila mwaka, aliaagiza kwamba wakati wa Pentekoste kuwe na sadaka ya mikate miwili, ambayo ilipaswa kuinuliwa. Sadaka ya kutikiswa ya mikate hiyo miwili ilikuwa sadaka ya pekee katika huduma ya hekaluni iliyopaswa kuwa na chachu (ishara ya dhambi ya kibinadamu, nia mbaya, uovu na unafiki) iliyojumuishwa katika maandalizi yake.

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Kujisifu kwenu si vizuri. Hamjui kwamba chachu kidogo huchachusha donge lote? Basi ondoeni chachu ya kale, ili mpate kuwa donge jipya, kama vile mlivyo wasio na chachu. Maana hata Kristo, Pasaka yetu, amekwisha kutolewa sadaka kwa ajili yetu; basi na tuadhimishe sikukuu, si kwa chachu ya kale, wala kwa chachu ya ubaya na uovu, bali kwa mikate isiyotiwa chachu ya unyofu na kweli. 1 Wakorintho 5:6-8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Wakati huo huo, kulipokusanyika pamoja umati usioweza kuhesabika wa watu, hata wakakanyagana wao kwa wao, akaanza kuwaambia wanafunzi wake kwanza, Jihadharini na chachu ya Mafarisayo, ambayo ni unafiki. Luka 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Mikate miwili ya kutikisa iliyoinuliwa kama sadaka ya kutikisa ilikuwa ishara ya bendera ya wale mia arobaini na nne elfu, ambao, ingawa ni wenye dhambi, kwa uweza wa Mungu, walikuwa wameondoa chachu yao ya nia mbaya, uovu na unafiki. Chachu iliyokuwa ndani ya mikate hiyo iliwakilisha wanadamu (wenye dhambi), ambao walikuwa wameshinda dhambi kupitia mchakato wa utakaso unaowakilishwa kama "kuokwa" kwa moto wa tanuru wa mjumbe wa agano katika Malaki sura ya tatu. Mikate hiyo pia iliwakilisha "mkate wa mbinguni", kwa kuwa ilipotolewa, ilipaswa kuinuliwa juu kuelekea mbinguni kama sadaka ya kutikisa.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Katika Pentekoste, utimilifu wa kielelezo cha mikate miwili iliyokuwa ikitolewa kwa miaka mingi katika sikukuu ya Pentekoste ulipowadia, wanafunzi wa Kristo walianza kazi ya kuita kundi jingine (mkate wa pili) kutoka ulimwengu wa Mataifa. Hivyo kungekuwapo mikate miwili ambayo yote imetakaswa kutokana na dhambi (chachu).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Vibao viwili vya Amri Kumi vikawa alama ya uhusiano wa agano wa Israeli wa kale, na mikate miwili ya kutikiswa yanawakilisha uhusiano wa agano na kanisa la kwanza la Kikristo. Mwanzoni mwa historia ya mnyama wa nchi, vibao viwili vitakatifu vya Habakuki vilitolewa kama alama ya uhusiano wa agano wa Israeli wa kisasa, pembe ya kweli ya Kiprotestanti, kama vile Katiba takatifu ilivyotolewa kwa pembe ya Kijamhuri. Bwana sasa anawaita 144,000 wasimame kama jeshi lenye nguvu, na watakapofanya hivyo, watainuliwa kama sadaka ya kutikiswa (bendera) wanapotupwa katika tanuru iliyotiwa moto mara saba zaidi.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Bendera hiyo inawakilisha sheria ya Amri Kumi; pia inawakilisha wale wanaotembea katika tanuru ya moto wakiwa na Mkate uishio wa Mbinguni kando yao, na pia wale wanaoshikilia mafundisho ya msingi yaliyoashiriwa kwenye vibao viwili vitakatifu vya Habakuki. Alama hizo zote zimewakilishwa katika mashahidi wawili wa Ufunuo sura ya kumi na moja.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Hukumu ya Belshaza inawakilisha ushuhuda dhidi ya pembe zote mbili za mnyama wa nchi. Wakati wa hukumu hiyo, kulikuwa na mwanamke mmoja (kanisa), aliyefahamu kwamba mtu wa pekee katika ufalme ambaye angeweza kutambua na kufasiri ule mwandiko alikuwa Danieli.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Na nimekusikia kwamba waweza kutoa tafsiri na kufumbua mafumbo; sasa ikiwa waweza kusoma yale maandishi, na kunijulisha tafsiri yake, utavikwa nguo ya rangi nyekundu, na utawekwa mnyororo wa dhahabu shingoni mwako, nawe utakuwa mtawala wa tatu katika ufalme. Ndipo Danieli akajibu na kusema mbele ya mfalme, Zawadi zako ziwe kwako mwenyewe, na zawabu zako uwape mwingine; lakini nitasoma maandishi hayo kwa mfalme, na kumjulisha tafsiri yake.

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Ee mfalme, Mungu Aliye juu sana alimpa Nebukadneza, baba yako, ufalme, na ukuu, na utukufu, na heshima; na kwa ajili ya ukuu aliompa, watu wote, mataifa, na lugha zote walitetemeka na kuogopa mbele yake; akamwua amtakaye; akamwacha hai amtakaye; akamtukuza amtakaye; akamweka chini amtakaye. Lakini moyo wake ulipoinuliwa, na roho yake ikatiwa ugumu kwa kiburi, akaondolewa katika kiti chake cha enzi, wakamnyang’anya utukufu wake; akafukuzwa mbali na wanadamu; moyo wake ukafanywa kama wa wanyama, na makao yake yakawa pamoja na punda-mwitu; akalishwa majani kama ng’ombe, na mwili wake ukalowana kwa umande wa mbinguni; hata alipotambua ya kwamba Mungu Aliye juu sana anatawala katika ufalme wa wanadamu, naye humweka juu yake amtakaye.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Na wewe mwana wake, Ee Belshaza, hukujinyenyekesha moyo wako, ingawa ulijua haya yote; bali umejinua juu ya Bwana wa mbingu; na vyombo vya nyumba yake vikaletwa mbele yako, nawe, na wakuu wako, wake zako, na masuria zako, mmekunywa divai ndani ya hivyo vyombo; nawe umevisifu miungu ya fedha na dhahabu, ya shaba na chuma, ya miti na mawe, isiyoona, wala kusikia, wala kujua; lakini Mungu ambaye pumzi yako iko mkononi mwake, na njia zako zote ni zake, hukumtukuza. Ndipo kiganja cha mkono kilitumwa kutoka kwake; na maandishi haya yakaandikwa. Na haya ndiyo maandishi yaliyoandikwa, MENE, MENE, TEKEL, UPHARSIN. Hii ndiyo tafsiri ya jambo hilo: MENE; Mungu ameuhesabu ufalme wako, akaumaliza. TEKEL; Umepimwa katika mizani, ukaonekana umepunguka. PERES; Ufalme wako umegawanywa, na kupewa Wamedi na Waajemi.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Ndipo Belshaza akaamuru, wakamvika Danieli mavazi mekundu, wakamtia mnyororo wa dhahabu shingoni mwake, wakatoa tangazo kumhusu, ya kwamba awe mtawala wa tatu katika ufalme. Usiku ule Belshaza, mfalme wa Wakaldayo, akauliwa. Naye Dario, Mmedi, akautwaa ufalme, naye alikuwa na umri wa kama miaka sitini na miwili. Danieli 5:16-31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

Wakati wa sheria ya Jumapili nchini Marekani, kikombe cha uovu na kikombe cha muda wa rehema vitakuwa vimejaa, kwa taifa na kwa pembe ya Republican iliyoasi na pembe ya Kiprotestanti iliyoasi, kwa kuwa Mungu atakuwa ame“hesabu” (ule wa sita) “ufalme, na kuukomesha.” Pembe zote mbili, na taifa, zitakuwa “zimepimwa katika mizani” (ya hukumu inayofanyika mahali patakatifu) “na kupatikana pungufu”. Marekani kisha itagawanywa, vita vya wenyewe kwa wenyewe na udikteta vitakapoanza, na kisha itatolewa kwa falme za saba na za nane za unabii wa Biblia.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Kuhusu Waamori, Bwana alisema: ‘Katika kizazi cha nne watarudi hapa tena; kwa maana uovu wa Waamori bado haujatimia.’ Ingawa taifa hili lilijulikana kwa kuabudu sanamu na ufisadi, halikuwa bado limejaza kikombe cha uovu wake, na Mungu hangeutoa amri ya kuliharibu kabisa. Watu walipaswa kuona nguvu za Mungu zikidhihirishwa kwa njia iliyo wazi, ili wasibaki na udhuru. Muumbaji mwenye huruma alikuwa tayari kuvumilia uovu wao hadi kizazi cha nne. Kisha, ikiwa hakuna mabadiliko ya kuwa bora yangeonekana, hukumu zake zingewaangukia.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> Kwa usahihi usio na kosa, Yule asiye na kikomo bado anawawekea hesabu mataifa yote. Wakati rehema yake inatolewa kupitia miito ya kutubu, hesabu hii itabaki wazi; lakini takwimu zinapofikia kiwango fulani ambacho Mungu amekiweka, utekelezaji wa ghadhabu yake unaanza. Hesabu hiyo inafungwa. Uvumilivu wa Mungu unakoma. Hakuna tena maombi ya rehema kwa niaba yao.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Nabii, alipoutazama mfululizo wa enzi, aliwekewa wakati huu mbele ya maono yake. Mataifa ya enzi hii yamekuwa wapokeaji wa rehema ambazo hazijawahi kuonekana. Wamepewa baraka teule zaidi za mbinguni, lakini juu yao yameandikwa haya: kiburi kilichoongezeka, tamaa ya mali, uabudu sanamu, dharau kwa Mungu, na utovu mkubwa wa shukrani. Wanafunga upesi hesabu yao na Mungu.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> Lakini kinachonifanya nitetemeke ni ukweli kwamba wale waliopokea nuru kuu zaidi na fursa na mapendeleo makuu wamechafuliwa na uovu uliotamalaki. Wakiathiriwa na wasio wa haki wanaowazunguka, wengi, hata miongoni mwa wale wanaokiri kweli, wamepoa na wamesukumwa na mkondo wenye nguvu wa uovu. Dhihaka ya jumla inayoelekezwa kwa uchaji wa kweli na utakatifu huwasababisha wale wasioungana kwa karibu na Mungu kupoteza kicho kwa sheria Yake. Kama wangefuata nuru na kuitii kweli kutoka moyoni, sheria hii takatifu ingeonekana kuwa ya thamani zaidi kwao inapodharauliwa na kuwekwa kando namna hii. Kadiri dharau kwa sheria ya Mungu inavyozidi kudhihirika, mstari wa utenganisho kati ya waishikao sheria Yake na ulimwengu unazidi kuwa wazi. Upendo kwa amri za Kimungu unaongezeka kwa kundi moja kadiri dharau kwa hizo inavyoongezeka kwa kundi jingine.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> Mgogoro unakaribia kwa haraka. Takwimu zinazoongezeka kwa kasi zinaonyesha kwamba wakati wa kutembelea kwa Mungu umekaribia. Ingawa anasita kuadhibu, hata hivyo ataadhibu, tena upesi. Wale waendao katika nuru wataona ishara za hatari inayokaribia; lakini hawapaswi kuketi kimya, bila kujali, wakingoja maangamizi, wakijifariji kwa imani kwamba Mungu atawalinda watu wake katika siku ya kutembelea. Si hivyo hata kidogo. Wanapaswa kutambua kwamba ni wajibu wao kufanya kazi kwa bidii kuwaokoa wengine, wakimtazamia Mungu kwa imani thabiti kwa msaada. "Maombi ya bidii ya mwenye haki yanaweza mengi."

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Chachu ya utauwa haijapoteza kabisa nguvu zake. Wakati ambapo hatari na kudhoofika kwa kanisa ni vikubwa zaidi, kikundi kidogo kinachosimama katika nuru kitakuwa kikiugua na kulia kwa ajili ya machukizo yanayotendwa katika nchi. Lakini zaidi ya yote, maombi yao yataelekezwa kwa niaba ya kanisa kwa sababu wanachama wake wanafanya kama ulimwengu unavyofanya.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Maombi ya bidii ya hawa wachache waaminifu hayatakuwa bure. Bwana atakapotokea kama mlipiza kisasi, atakuja pia kama mlinzi wa wote ambao wamehifadhi imani katika usafi wake na wamejilinda wasitiwe doa na ulimwengu. Ni wakati huo ndipo Mungu ameahidi kuwalipizia kisasi wateule wake wanaomlilia mchana na usiku, ijapokuwa anawavumilia kwa muda mrefu.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> Amri ni: ‘Piteni katikati ya mji, katikati ya Yerusalemu, na wekeeni alama juu ya vipaji vya nyuso vya wanaume wanaougua na kulia kwa ajili ya machukizo yote yanayotendeka katikati yake.’ Hawa wanaougua na kulia walikuwa wakiyatangaza maneno ya uzima; walikemea, walishauri, na kusihi. Baadhi ya waliokuwa wakimdhalilisha Mungu walitubu na kunyenyekeza mioyo yao mbele zake. Lakini utukufu wa Bwana ulikuwa umeondoka Israeli; ijapokuwa wengi bado waliendelea na taratibu za dini, nguvu na uwepo wake vilikosekana. Ushuhuda, juzuu ya 5, 208-210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Wale waliowakilishwa na Danieli aliposimama mbele ya Belshaza, wanaojua "Future for America", kisha watapokea "joho jekundu" la Danieli, "mkufu wa dhahabu", na watatangazwa kuwa "mtawala wa tatu katika ufalme." Nyekundu iliyokolea ni ishara na rangi ya wazaliwa wa kwanza, wanaopokea sehemu maradufu ya urithi wa Baba, ambao ni wale mia moja arobaini na nne elfu.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Hawa ndio wale ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wale wamfuatao Mwanakondoo popote aendapo. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Ufunuo 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Kati ya mikate miwili inayoinuliwa kama ishara, ndiye mzaliwa wa kwanza (malimbuko) aliyewekewa uzi mwekundu juu ya mkono wake.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Ikawa, alipokuwa katika utungu wa kuzaa, mmoja akatoa mkono wake; na mkunga akafunga uzi wa rangi nyekundu juu ya mkono wake, akisema, Huyu ametoka kwanza. Ikawa, aliporudisha mkono wake, tazama, ndugu yake akatoka; akasema, Umewezaje kujipasua? mpasuko huu uwe juu yako; kwa hiyo jina lake likaitwa Pharez. Kisha baadaye akatoka ndugu yake, yule aliyekuwa na uzi wa rangi nyekundu juu ya mkono wake; na jina lake likaitwa Zarah. Mwanzo 38:28-30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Tajwa la kwanza la 'nyekundu iliyokolea' katika Maandiko ni pale 'Zarah,' ambaye ni mzaliwa wa kwanza, na ambaye jina lake linamaanisha 'nuru inayochomoza,' alipotoka kwanza miongoni mwa mapacha ambao baba yao alikuwa Yuda. Mama yao, Tamari (aliyekuwa amejifanya kahaba), alikuwa mke wa mwana wa Yuda aliyekuwa mwovu na aliyekufa. Zarah, ile 'nuru inayochomoza,' alitoka katika kabila la Yuda, naye alikuwa na uzi wa rangi nyekundu iliyokolea mkononi mwake. 'Pharez' maana yake ni 'kupasuka,' naye anamwakilisha wale wanaojitenga na upapa, na wanaotoka Babeli wakati wa mgogoro wa sheria ya Jumapili.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

"Mstari wa rangi nyekundu" pia ulikuwa ishara iliyomlinda mkahaba wa Yeriko, wakati mji wa Yeriko ulipoharibiwa.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Tazama, tutakapoingia katika nchi, utafunga kamba hii ya uzi mwekundu katika dirisha ulilotuteremsha kwalo; na utawaleta baba yako, na mama yako, na ndugu zako, na wote wa nyumba ya baba yako, nyumbani kwako. Itakuwa kwamba yeyote atakayetoka nje ya milango ya nyumba yako akaenda barabarani, damu yake itakuwa juu ya kichwa chake, nasi tutakuwa bila hatia; na yeyote atakayekuwa pamoja nawe ndani ya nyumba, damu yake itakuwa juu ya kichwa chetu, ikiwa mtu ataweka mkono juu yake. Na ukitoa habari za jambo hili letu, basi tutakuwa huru kutokana na kiapo chako ulichotufanya tuape. Naye akasema, Kama mlivyosema, na iwe hivyo. Akawaacha waende zao, nao wakaenda; naye akaifunga ile kamba ya uzi mwekundu dirishani. Yoshua 2:18-21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Vazi la rangi nyekundu la Danieli linaonyesha kwamba wakati huo anamwakilisha kundi la mia arobaini na nne elfu, ambalo ndilo la kwanza kati ya mikate miwili ya kutikiswa inayoinuliwa. Kama mikate, wanamwakilisha Mkate wa mbinguni, ambaye alivalishwa kanzu nyekundu katika ukumbi wa baraza alipokuwa njiani kwenda kusulubiwa. Katika ukumbi wa karamu wa Belshaza, uliokuwa mfano wa ukumbi wa baraza ambako Yesu alivalishwa kanzu nyekundu, kanzu hiyo hutolewa kwa wale wanaoelewa mzozo ulio karibu kutokea katika "Future for America".

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Ndipo askari wa liwali wakamchukua Yesu ndani ya behewa, wakakusanya kwake kikosi chote cha askari. Wakamvua nguo zake, wakamvika joho jekundu. Mathayo 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Vazi lililopewa wale wanaowakilishwa na Danieli ni vazi la haki la Kristo, ambalo ni jeupe.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Na tufurahi na tushangilie, tumpe heshima; kwa maana arusi ya Mwana-Kondoo imewadia, na mkewe amejiweka tayari. Naye akapewa kuvikwa kitani chema, safi na cheupe; kwa kuwa kitani hicho chema ni haki ya watakatifu. Ufunuo 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Vazi lililopewa wale wanaowakilishwa na Danieli ni nyekundu na jeupe, kwa kuwa mavazi yao yameoshwa kwa sabuni ya mfua nguo, kwa mkono wa mfua nguo wa Malaki sura ya tatu, anapowatakasa wana wa Lawi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo: Naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili watoe kwa Bwana sadaka katika haki. Malaki 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Joho hilo ni jeupe, lakini ni kwa sababu tu lilioshwa katika damu nyekundu ang’avu ya mwana-kondoo.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Na kutoka kwa Yesu Kristo, shahidi mwaminifu, mzaliwa wa kwanza wa wafu, na mkuu wa wafalme wa dunia. Kwake yeye aliyetupenda, na kutuosha dhambi zetu kwa damu yake mwenyewe, naye ametufanya kuwa wafalme na makuhani kwa Mungu, yaani Baba yake; kwake kuwe utukufu na enzi hata milele na milele. Amina. Ufunuo 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Mara ya kwanza mnyororo wa dhahabu kutajwa ni wakati Yusufu anapoteuliwa katika uongozi wa Misri.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Farao akamwambia Yusufu, Tazama, nimekuweka juu ya nchi yote ya Misri. Kisha Farao akaivua pete yake mkononi mwake, akaimvika Yusufu mkononi, akamvisha mavazi ya kitani safi, akaweka mnyororo wa dhahabu shingoni mwake; akampandisha katika gari la pili alilokuwa nalo; nao wakapaza sauti mbele yake, Pigeni magoti; naye akamfanya kuwa mtawala juu ya nchi yote ya Misri. Kisha Farao akaivua pete yake mkononi mwake, akaimvika Yusufu mkononi, akamvisha mavazi ya kitani safi, akaweka mnyororo wa dhahabu shingoni mwake. Mwanzo 41:41-43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Sababu Yusufu aliteuliwa na Farao kuwa mtawala wa Misri ni kwamba Yusufu aliweza kutafsiri ndoto ya Farao kuhusu "mara saba," iliyohusishwa na pigo la uharibifu la "upepo wa mashariki."

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Farao akamwambia Yusufu, Katika ndoto yangu, tazama, nimesimama kwenye ukingo wa mto; na tazama, ng’ombe saba wakapanda kutoka mtoni, wanene na wa kupendeza; wakala malishoni; na tazama, ng’ombe wengine saba wakapanda baada yao, duni, wenye sura mbaya sana na waliokonda, ambao kwa ubaya wao sikuwahi kuwaona katika nchi yote ya Misri; na wale ng’ombe waliokonda na wabaya wakawala wale ng’ombe saba wa kwanza walionona; na walipokwisha kuwameza, haikujulikana kwamba wamewala; bali bado walikuwa wabaya wa muonekano, kama mwanzo. Ndipo nikaamka. Nikaona katika ndoto yangu, na tazama, masuke saba yakamea katika bua moja, yaliyojaa na mazuri; na tazama, masuke saba mengine, yaliyonyauka, yaliyokonda, na yaliyopigwa na upepo wa mashariki, yakamea baada yao; na yale masuke yaliyokonda yakayameza yale masuke saba mazuri; nikawaambia waganga; lakini hakuna aliyeweza kunitafsiria. Naye Yusufu akamwambia Farao, Ndoto ya Farao ni moja; Mungu amemwonyesha Farao anayotaka kuyafanya. Mwanzo 41:17-25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Yusufu alitafsiri ndoto ya Farao kwa kanuni ya “mstari juu ya mstari”, maana kwanza alimjulisha Farao kwamba ndoto hizo mbili zilikuwa moja. Kisha akatafsiri neno “saba”, lililohusishwa na “ng’ombe” na “masuke”, kuwa ishara. Neno “saba” katika kifungu hicho ndilo lile lile linalotafsiriwa kuwa “mara saba” katika Mambo ya Walawi ishirini na sita. Yusufu alitafsiri “saba” kuwa ishara ya miaka saba, yaani siku elfu mbili mia tano na ishirini. Yusufu na Danieli wote wawili walikuwa wakitafsiri ishara ya “mara saba” ya Mambo ya Walawi ishirini na sita.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Katika ndoto ya Farao, njaa ilitokana na masuke ya nafaka "kupigwa na upepo wa mashariki." Mstari juu ya mstari, kama Yosefu anavyotumia moja kwa moja, "upepo wa mashariki" unatambulisha kwamba ni Uislamu unaosababisha kipindi cha njaa na kuporomoka kwa uchumi kinachoanza wakati Yosefu na Danieli wanapopewa mnyororo wa dhahabu, jambo linalowakilisha kuinuliwa kwa bendera mbele ya ulimwengu (Misri ya Yosefu), na kuwaita kundi lingine la Mungu kutoka Babeli (ya Danieli).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Pembe mbili za Marekani zinawakilishwa na nguvu zote za unabii wa Biblia zinazoonyeshwa kama mataifa mawili. Hii inajumuisha Ufaransa, ambayo kiunabii inaonyeshwa kama Sodoma na Misri, na Israeli iliyoundwa na falme za kaskazini na kusini, na pia Dola ya Umedi na Uajemi. Pembe mbili za Umedi na Uajemi katika Danieli sura ya nane zinaonyesha kwamba mojawapo ya pembe za ufalme huo huinuka ya mwisho.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Kisha nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo mume mwenye pembe mbili; nazo pembe hizo mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko nyingine, na ile iliyokuwa ndefu zaidi ilichipuka baadaye. Danieli 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Pembe mbili za Umedi na Uajemi zinawakilisha pembe mbili za mnyama wa nchi, na kwa hiyo mojawapo ya pembe za mnyama wa nchi lazima iwe ya juu zaidi na ijitokeze mwisho. Wakati wa mwisho mwaka 1798, utawala wa mnyama wa nchi ulianza, na pembe ya Uprotestanti ilipelekwa hadi Mlima Karmeli na nabii Eliya, akiwakilishwa na William Miller. Kulikuwa na pambano ambalo lingeonyesha tofauti kati ya nabii wa kweli na nabii wa uongo, ambalo lingekamilishwa katika jaribio la Mlima Karmeli, lililofanyika kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

Uadventista wa Wamileraiti ulitambuliwa kwa mpango wa Mungu kuwa nabii wa kweli, wakati huohuo ambapo madhehebu ya Kiprotestanti ya Marekani yalirudi kwa Roma ya Kipapa, na yakawa binti zake. Mnamo mwaka 1863, pembe halisi ya Uprotestanti ya Uadventista wa Wamileraiti ilirudi katika ushirika uleule na Uprotestanti uliopotoka kwa kurudia njia iliyopotoka ya kujifunza Biblia kama ile ya Uprotestanti uliopotoka, walipoanza kazi yao ya hatua kwa hatua ya kukataa ujumbe wa Eliya. Katika kipindi hicho hicho, Vita vya wenyewe kwa wenyewe vya Marekani vilianza. (Kumbuka kwamba Roho Mtakatifu anapokataliwa, basi roho mwingine hutawala, na matokeo yake daima ni vita.) Taifa hilo kisha likagawanyika kwa maana halisi, kisiasa na kinabii. Pembe ya Ujamhuri, kuanzia hapo, ingekuwa katika mapambano yanayozidi kuongezeka kati ya vyama viwili vikuu vya kisiasa.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Tangu mwaka 1863, ambao ulikuwa ishara ya mgawanyiko—kwa kuwa mwaka huo wenyewe ulikuwa kiini cha vita vya wenyewe kwa wenyewe kati ya Kaskazini na Kusini—kulizaliwa migawanyiko miwili ya kisiasa ya pembe ya Republican na migawanyiko miwili ya pembe ya Kiprotestanti: ya kwanza ikiwa ni vyama vya Democratic na Republican, na ya pili ikiwa ni Waprotestanti waliopotoka wanaoshika Jumapili na wanaoshika Sabato. Mgawanyiko wa mara mbili wa kila pembe ulionyeshwa kwa mfano katika siku za Kristo na Masadukayo na Mafarisayo. Kundi moja lilikataa moja kwa moja kanuni za msingi za uanzilishi, na jingine lilidai kuzitetea, lakini hatimaye likazibadilisha kwa mapokeo na desturi za kibinadamu.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

Mnamo tarehe 11 Septemba 2001, kipindi cha majaribu cha sanamu ya mnyama kilianzishwa kinabii, na kinafikia kilele chake katika sheria ya Jumapili, au katika karamu ya ulevi ya Belshaza. Sheria ya Jumapili ni alama inayotambulisha kwamba muunganiko wa kanisa na serikali umekamilika kabisa. Wakati huo, pembe mbili za Ujamhuri uliopotoka na Uprotestanti uliopotoka zinakuwa pembe moja iliyopotoka, na ndipo Danieli anafanywa kuwa pembe ya tatu, au mtawala wa tatu, au pembe ya kweli ya Kiprotestanti inayoinuka mwishoni na iliyo ya juu zaidi, kwa kuwa ni wakati huo ndipo anapoinuliwa kama bendera.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Yusufu na Danieli ni mstari uleule wa unabii, kwa maana, mstari juu ya mstari, manabii wote wanatambua siku za mwisho. Wote wawili walitambua “mara saba” walipoiona. “Upepo wa mashariki” wa Uislamu unapopenya chini ya ukuta, na wao wakiwapa Belshaza na Farao tafsiri yao ya kile kilicho “Future for America.” Wamevaa “joho jekundu” la haki ya Kristo, ambalo ndilo “joho jeupe” lililofanywa hivyo kwa damu ya Kristo. Wameinuliwa kama bendera na kuwakilishwa kama taji, au mnyororo wa dhahabu, wanapokuwa mtawala wa tatu anayekwea juu zaidi na anayeibuka mwishoni.

We will continue with Daniel chapter six, in the next article.

Tutaendelea na Danieli sura ya sita, katika makala inayofuata.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> Katika ule usiku wa mwisho wa upumbavu wa kichaa, Belshazzar na wakuu wake walikuwa wametimia kipimo cha hatia yao na ya ufalme wa Wakaldayo. Mkono wa kuzuia wa Mungu haukuweza tena kuukinga uovu ujao. Kupitia maongozi yake mengi, Mungu alikuwa ametafuta kuwafundisha heshima kwa sheria Yake. “Tungaliponya Babeli,” akatangaza juu ya wale ambao hukumu yao sasa ilikuwa ikifika hata mbinguni, “lakini hajaponywa.” Yeremia 51:9. Kwa sababu ya upotovu wa ajabu wa moyo wa mwanadamu, hatimaye Mungu aliona kuwa ni lazima kutoa hukumu isiyoweza kubatilishwa. Belshazzar angeanguka, na ufalme wake ungepita mikononi mwa wengine.” Manabii na Wafalme, 530.

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