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# The Book of Daniel - Number Sixty-One

Kitabu cha Danieli - Nambari Sitini na Moja

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Kufunua msuko wa kinabii: Kuelewa maono ya Danieli, agano, na wakati wa kutiwa muhuri katika nyakati za mwisho

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabrieli alimjia Danieli katika sura ya tisa ili kumpa ujuzi na uelewa wa maono mawili yaliyokuwa yameonyeshwa katika sura ya nane.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Akanifahamisha, akanena nami, akasema, Ee Danieli, sasa nimekuja ili nikupatie ujuzi na ufahamu. Mwanzo wa maombi yako, amri ilitolewa, nami nimekuja kukuonyesha; kwa maana umependwa sana; basi elewa jambo hilo, na zingatia maono. Danieli 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Ili Danieli apate "ufahamu" aliouhitaji, Gabrieli alimwambia aelewe "jambo" na "maono" yote mawili. "Jambo" lilikuwa maono ya kukanyagwa kwa mahali patakatifu na jeshi, na "maono" yalikuwa maono ya kuonekana kwa tarehe 22 Oktoba, 1844. Dada White pia anasisitiza maono haya mawili anapotuarifu kwamba Danieli alikuwa anatafuta kuelewa uhusiano kati ya utumwa wa miaka sabini na miaka elfu mbili mia tatu. Miaka sabini ndiyo ambayo Gabrieli aliitambua kama "jambo," na "maono" yalikuwa miaka elfu mbili mia tatu. Danieli anawakilisha "wenye hekima" wa siku za mwisho, wakati Gabrieli anapotoa tafsiri ya miaka elfu mbili mia tatu. "Wenye hekima" hutambua "jambo" na "maono" vyote viwili katika tafsiri ya Gabrieli, waovu hawaelewi. Wafuasi wa Miller walielewa "jambo" na "maono," lakini kwa namna isiyokuwa kamili tu.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Miaka mia nne na tisini ya kipindi cha rehema ilikuwa kipindi kilichotokana na miaka mia nne na tisini ya uasi dhidi ya agano la “mara saba” linalowakilishwa katika Mambo ya Walawi sura ya ishirini na tano na ishirini na sita. Miaka sabini ya uhamisho ilikuwa jumla ya miaka yote ambayo nchi haikuruhusiwa kufurahia pumziko lake.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Wiki ile ambayo Kristo alithibitisha agano na wengi, ilikuwa mfano wa mzozo wa agano lake, kama inavyowakilishwa na vipindi viwili vya siku elfu moja mia mbili na sitini. Wiki hiyo ya kinabii iligawanywa na msalaba, ambao unaashiria muhuri wa Mungu.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> "Je, ni nini muhuri wa Mungu aliye hai, unaowekwa katika vipaji vya nyuso za watu wake? Ni alama ambayo malaika wanaweza kuisoma, lakini si macho ya kibinadamu; kwa maana malaika wa maangamizi lazima aione alama hii ya ukombozi. Akili yenye ufahamu imeona ishara ya msalaba wa Kalvari katika wana na binti walioasiliwa na Bwana. Dhambi ya kuivunja sheria ya Mungu imeondolewa. Wamevaa vazi la arusi, na wanatii na ni waaminifu kwa amri zote za Mungu." Manuscript Releases, juzuu ya 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Wiki ile iliwakilisha vipindi viwili vya miaka elfu moja mia mbili na sitini vilivyogawanywa wakati wa sheria ya Jumapili ya mwaka 538 (alama ya mnyama), ambapo upagani, kisha upapa, vilikanyaga patakatifu na jeshi. Kwa siku elfu moja mia mbili na sitini, Kristo alitoa ushuhuda Wake, kisha kwa siku nyingine elfu moja mia mbili na sitini, Kristo alitoa ushuhuda huo huo kupitia wanafunzi Wake. Kwa miaka elfu moja mia mbili na sitini, Shetani alitoa ushuhuda wake kupitia upagani, kisha kwa miaka mingine elfu moja mia mbili na sitini, Shetani alitoa ushuhuda wake kupitia upapa.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Agano hilo, ambalo kwa sababu ya kutotii kwa Israeli wa kale likawa “daawa” ya Mungu, lilikuwa agano la Mambo ya Walawi sura ya ishirini na tano, lililoainisha mapumziko ya nchi na Yubile iliyopaswa kusherehekewa kila mwaka wa arobaini na tisa.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Na Bwana akanena na Musa katika Mlima Sinai, akasema, Sema na wana wa Israeli, uwaambie, Mtakapoingia katika nchi niwapatayo, ndipo nchi itashika sabato kwa Bwana. Miaka sita utapanda shamba lako, na miaka sita utakipogoa shamba la mizabibu yako, na kukusanya matunda yake; lakini katika mwaka wa saba itakuwa sabato ya mapumziko kwa nchi, sabato kwa Bwana; hutapanda shamba lako, wala hutapogoa shamba la mizabibu yako. Kile kitakachomea chenyewe kutoka katika mavuno yako hutakivuna, wala hutakusanya zabibu za mzabibu wako usiopogolewa; kwa kuwa ni mwaka wa mapumziko kwa nchi. Na hiyo sabato ya nchi itakuwa chakula kwenu; kwako, na kwa mtumishi wako, na kwa mjakazi wako, na kwa mtumishi wako wa kuajiriwa, na kwa mgeni akaaye pamoja nawe, na kwa ng'ombe zako, na kwa mnyama aliye katika nchi yako; maongeo yake yote yatakuwa chakula. Na ujihesabie sabato saba za miaka, mara saba miaka saba; na muda wa sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Ndipo utasababisha baragumu la yubile lipige siku ya kumi ya mwezi wa saba; siku ya Upatanisho mtalipiga baragumu katika nchi yenu yote. Nanyi mtautakasa mwaka wa hamsini, na kutangaza uhuru katika nchi yote kwa wenyeji wake wote; utakuwa yubile kwenu; nanyi mtarejea kila mtu kwenye milki yake, nanyi mtarejea kila mtu kwa jamaa yake. Yubile utakuwa huo mwaka wa hamsini kwenu; msipande, wala msivune vile vinavyomea vyenyewe ndani yake, wala msikusanye zabibu zake za mzabibu usiopogolewa. Kwa kuwa ni yubile; utakuwa mtakatifu kwenu; mtakula maongeo yake yatokayo shambani. Katika mwaka huu wa yubile mtarejea kila mtu kwenye milki yake. Mambo ya Walawi 25:1-13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Kipindi cha kwanza cha unabii wa miaka elfu mbili na mia tatu, kama ilivyo kwa wiki ambayo Kristo alithibitisha agano na miaka mia nne na tisini, kinahusiana moja kwa moja na "nyakati saba" za Walawi sura za ishirini na tano na ishirini na sita.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Basi ujue na ufahamu kwamba tangu kutolewa kwa amri ya kuirejesha na kuijenga Yerusalemu mpaka Masihi, Mkuu, kutakuwa majuma saba, na majuma sitini na mawili; njia itajengwa tena, na ukuta pia, hata katika nyakati za taabu. Danieli 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Majuma sitini na tisa yanayoanza mwaka 457 Kabla ya Kristo yanakufikisha hadi ubatizo wa Kristo, na mwanzo wa juma ambalo ndani yake alithibitisha agano, ambalo lilikuwa agano la “mzozo” wa Mungu. Lakini kulikuwa na juma la majuma (miaka arobaini na tisa), ambalo lilitengwa na yale majuma sitini na tisa kwa kauli “majuma saba, na majuma sitini na mawili.” Kuanzia mwaka 457 Kabla ya Kristo, kulipaswa kuwa na miaka arobaini na tisa, rejea iliyo wazi kwa agano la Mambo ya Walawi sura ya ishirini na tano, na kwa sherehe ya yubilei. Miaka hiyo arobaini na tisa haikuwa tu ishara ya mizunguko ya yubilei, bali pia ya Pentekoste, ambayo ni siku ya hamsini inayofuata siku arobaini na tisa za Sikukuu ya Majuma.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Miaka arobaini na tisa ya kwanza ya ile miaka elfu mbili mia tatu, ile miaka mia nne na tisini, na juma ambalo agano lilithibitishwa, vyote vimeunganishwa moja kwa moja na ile miaka elfu mbili mia tano na ishirini, inayowakilishwa kama "mara saba," katika Mambo ya Walawi ishirini na sita. Kila kipengele cha unabii wa miaka elfu mbili mia tatu kina uhusiano wa moja kwa moja na "mara saba" ambayo Uadventista uliweka kando na kuikataa mwaka 1863. "Mara saba" ni ishara ya agano la Yubilei, na kwa sababu hiyo pia inapaswa kuzingatiwa kwamba wakati ile miaka elfu mbili mia tatu ilipoisha Oktoba 22, 1844, vivyo hivyo, ile miaka elfu mbili mia tano na ishirini iliisha siku hiyo hiyo, kwa maana Musa aliandika katika Mambo ya Walawi sura ya ishirini na tano:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Na wewe utahesabu sabato saba za miaka kwako, mara saba miaka saba; na muda wa sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Ndipo utasababisha baragumu la Yubile lipigwe siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtafanya baragumu lipigwe kote katika nchi yenu. Mambo ya Walawi 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Kila kipindi cha unabii ndani ya miaka elfu mbili na mia tatu, kinahusishwa moja kwa moja na “mara saba” za Mambo ya Walawi sura ya ishirini na sita, ikiwemo siku ambayo vipindi vyote viwili vya unabii vilimalizika. Miaka arobaini na tisa ya kwanza ilitambulisha kazi ya kujenga upya na kurejesha Yerusalemu ambayo ingekamilika wakati watu wa Mungu walipotoka Babeli. Hekalu lilimalizika kabla ya amri ya tatu, kama vile hekalu la Wamileraiti lilivyokamilika kabla ya kuwasili kwa malaika wa tatu. Hata hivyo, baada ya 457 KK, “mtaa” bado ulipaswa “kujengwa tena, na ukuta, hata katika nyakati za taabu.” Akiwa Alfa na Omega, Yesu daima huonyesha mwisho wa jambo kwa kupitia mwanzo wake, na baada ya Oktoba 22, 1844, Wamileraiti walipaswa kukamilisha “mtaa” “na ukuta,” “katika nyakati za taabu.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Dada White anatambua ukuta halisi wa ulinzi unaozunguka Yerusalemu kuwa ishara ya sheria ya Mungu, na mara tu baada ya tarehe 22 Oktoba 1844, waaminifu waliongozwa kuingia katika Patakatifu pa Mbinguni na wakaitambua sheria ya Mungu (ule ukuta). Ili kutambua sheria ya Mungu, ikiwemo Sabato, Wamileri waliongozwa kurudi katika agano la Israeli ya kale. Urejesho wa “mtaa” halisi ni urejesho uliotekelezwa kiroho wakati Wamileri waliporudi kwenye “njia za kale” za Yeremia. “Nyakati za taabu” ambazo zingekuwapo katika kipindi ambacho ukuta na mtaa vilianzishwa zilitarajiwa kutimia baada ya 1844, na vita vya wenyewe kwa wenyewe vilivyokuwa vinakaribia wakati huo, na ambavyo vilianza hivi karibuni katika historia hiyo hiyo, vilivyowakilisha nyakati za taabu hizo.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Kama wangekuwa waaminifu wangefikia mwaka wa hamsini wa Yubilei wa ishara (ambapo watumwa huachiwa huru), ambao pia uliwakilishwa na siku ya hamsini ya Pentekoste (ambapo ujumbe wa ukombozi huenda kwa ulimwengu wote). Lakini baada ya 1844 wengi walipinga nuru ya Sabato, na mwaka 1863 wakaukataa pia ujumbe wa Musa (“mara saba”), uliokuwa umefikishwa kwao na Eliya (William Miller). Kwa maneno mengine, waligeuka kutoka “barabara” (njia za kale) waliopaswa kuirejesha na kutembea ndani yake.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesu daima hufafanua mwisho kwa kurejea mwanzo, na wakati mfano wa wanawali kumi unaporudiwa katika siku za mwisho, kazi ya kuirejesha Yerusalemu itatekelezwa tena. "Mtaa na ukuta" vitajengwa katika "nyakati za taabu". Sasa tunaingia katika hizo nyakati za taabu. Oktoba 22, 1844, inaashiria sheria ya Jumapili inayokuja hivi karibuni, hivyo wakati "saa ya tetemeko kuu la nchi," ya Ufunuo kumi na moja itakapowadia, mtaa na ukuta vitajengwa katika nyakati za taabu. Sasa tutazitambua hizo nyakati za taabu kama "kukasirika kwa mataifa" kunakotokana na kuongezeka kwa vita vya Uislamu.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Alipokuwa akifafanua yale yaliyokuwa yameandikwa hapo awali kuhusu “wakati wa taabu”, alitoa ufafanuzi ulioandikwa katika kitabu kiitwacho Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> 1. Kwenye ukurasa wa 33 yameandikwa yafuatayo: 'Niliona kwamba Sabato takatifu ni, na itakuwa, ukuta unaotenganisha kati ya Israeli wa kweli wa Mungu na wasioamini; na kwamba Sabato ndilo jambo kuu la kuunganisha mioyo ya watakatifu wapendwa wa Mungu wanaongoja. Niliona kwamba Mungu alikuwa na watoto ambao hawaioni wala hawaihifadhi Sabato. Hawajakataa nuru juu yake. Na mwanzoni mwa wakati wa taabu, tulijazwa na Roho Mtakatifu tulipoenda kuitangaza Sabato kwa ukamilifu zaidi.'

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Maono haya yalitolewa mwaka 1847, wakati kulipokuwapo Waadventista wachache sana waliokuwa wakiishika Sabato, na miongoni mwa hao, wachache tu walidhani kwamba kuishika Sabato kulikuwa na umuhimu wa kutosha kutofautisha kati ya watu wa Mungu na wasioamini. Sasa utimilifu wa maono hayo unaanza kuonekana. ‘Mwanzo wa wakati huo wa taabu,’ uliotajwa hapa, hauhusiani na wakati ambapo mapigo yataanza kumiminwa, bali unahusu kipindi kifupi kabla hayajamiminwa, wakati Kristo yuko katika patakatifu. Wakati huo, kazi ya wokovu ikihitimishwa, taabu itakuwa ikija duniani, na mataifa yatakasirika, lakini yatadhibitiwa kiasi kwamba hayatazuia kazi ya malaika wa tatu. Wakati huo ‘mvua ya vuli,’ au kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, ili kuipa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Awali, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Kuna “kipindi kifupi” kinachotangulia kukoma kwa kipindi cha rehema, wakati ambapo “mataifa yatakuwa na hasira, lakini yakidhibitiwa.” Wakati huohuo “mvua ya mwisho” inawasili. “Kuchochewa kwa hasira za mataifa” ni ishara iliyoainishwa katika Ufunuo sura ya kumi na moja.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Na mataifa yalikasirika, na ghadhabu yako imekuja, na wakati wa wafu umefika, ili wahukumiwe; na kwamba uwape thawabu watumishi wako manabii, na watakatifu, na waogopao jina lako, wadogo na wakubwa; na uwaangamize wale wanaoiharibu dunia. Ufunuo 11:18.

Sister White comments on this verse.

Dada White anatoa maoni kuhusu aya hii.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> Nikaona kwamba hasira za mataifa, ghadhabu ya Mungu, na wakati wa kuwahukumu wafu yalikuwa mambo tofauti, kimoja kikifuatia kingine; pia kwamba Mikaeli hakuwa amesimama, na kwamba wakati wa taabu, ambao haujawahi kuwako, bado haujaanza. Mataifa sasa yanaghadhibika, lakini Kuhani wetu Mkuu atakapomaliza kazi yake katika patakatifu, atasimama, atavaa mavazi ya kulipiza kisasi, ndipo mapigo saba ya mwisho yatamiminwa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> Nikaona kwamba wale malaika wanne wangezuia pepo nne hadi kazi ya Yesu itakapokamilika katika patakatifu, na ndipo yatakapokuja mapigo saba ya mwisho. Maandishi ya Mapema, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

"Kukasirika kwa mataifa" hutokea muda mfupi kabla ya mlango wa rehema kufungwa, kwa kuwa hufuatiwa na "ghadhabu ya Mungu." "Ghadhabu ya Mungu" hutokea wakati mlango wa rehema unapofungwa, na "wakati wa kuwahukumu wafu" unarejelea hukumu inayotokea wakati wa kipindi cha miaka elfu moja, na hairejelei hukumu ya wafu iliyoanza mwaka 1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Nikaona malaika akishuka kutoka mbinguni, akiwa na ufunguo wa shimo lisilo na mwisho na mnyororo mkubwa mkononi mwake. Akamkamata yule joka, yule nyoka wa zamani, ambaye ni Ibilisi na Shetani, akamfunga miaka elfu. Akamtupa katika lile shimo lisilo na mwisho, akamfungia, akaweka muhuri juu yake, ili asiwadanganye mataifa tena, hata itakapotimia hiyo miaka elfu; na baada ya hayo sharti afunguliwe kwa muda mfupi. Nikaona viti vya enzi, wakaketi juu ya hivyo viti, na mamlaka ya kuhukumu ikapewa kwao; nami nikaona roho za wale waliokatwa vichwa kwa ajili ya ushuhuda wa Yesu, na kwa ajili ya neno la Mungu, na ambao hawakumwabudu yule mnyama, wala sanamu yake, wala hawakupokea chapa yake katika paji la uso wao, wala katika mikono yao; nao wakaishi na kutawala pamoja na Kristo miaka elfu. Ufunuo 20:1-4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Hukumu iliyotolewa kwa watakatifu inabainisha kwamba watawahukumu waovu katika kipindi cha miaka elfu, si kwamba wao wanahukumiwa.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> Katika kipindi cha miaka elfu kati ya ufufuo wa kwanza na ule wa pili, hukumu ya waovu hufanyika. Mtume Paulo anaonyesha kwamba hukumu hii ni tukio linalofuata ujio wa pili. 'Msihukumu neno lolote kabla ya wakati, mpaka atakapokuja Bwana, atakayeyaweka wazi mambo yaliyofichika ya giza, na atadhihirisha mashauri ya mioyo.' 1 Wakorintho 4:5. Danieli atangaza kwamba Mzee wa Siku alipokuja, 'hukumu ilitolewa kwa watakatifu wa Aliye Juu Sana.' Danieli 7:22. Wakati huu wenye haki wanatawala kama wafalme na makuhani wa Mungu. Yohana katika Ufunuo asema: 'Nikaona viti vya enzi, nao wakaketi juu yake, na hukumu ikatolewa kwao.' 'Nao watakuwa makuhani wa Mungu na wa Kristo, nao watatawala pamoja Naye miaka elfu.' Ufunuo 20:4, 6. Ni wakati huu ambapo, kama Paulo alivyotabiri, 'watakatifu wataihukumu dunia.' 1 Wakorintho 6:2. Wakiwa katika muungano na Kristo wanawahukumu waovu, wakilinganisha matendo yao na kitabu cha sheria, Biblia, na kuamua kila kesi kulingana na matendo yaliyofanywa katika mwili. Kisha adhabu inayowapasa waovu hupimiwa, sawasawa na matendo yao; nayo inaandikwa kinyume cha majina yao katika kitabu cha mauti.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> Shetani pia na malaika waovu wanahukumiwa na Kristo na watu wake. Paulo asema: 'Je, hamjui kwamba tutawahukumu malaika?' Mstari wa 3. Na Yuda atangaza kwamba 'malaika wasioihifadhi nafasi yao ya kwanza, bali wakaiacha maskani yao wenyewe, amewaweka katika minyororo ya milele chini ya giza hata hukumu ya siku ile kuu.' Yuda 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> Mwishoni mwa miaka elfu hiyo, ufufuo wa pili utafanyika. Kisha waovu watafufuliwa kutoka kwa wafu na kuonekana mbele za Mungu kwa utekelezaji wa 'hukumu iliyoandikwa.' Hivyo, mwandishi wa Ufunuo, baada ya kueleza ufufuo wa wenye haki, asema: 'Wafu waliosalia hawakuishi tena hata ile miaka elfu ilipokwisha.' Ufunuo 20:5. Na Isaya anatangaza, kuhusu waovu: 'Watasanywa pamoja, kama wafungwa hukusanywa shimoni, nao watawekwa kifungoni, na baada ya siku nyingi watatiliwa hukumu.' Isaya 24:22. Pambano Kuu, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Hivyo basi ni wazi kwamba "kukasirishwa kwa mataifa" kunarejelea "nyakati za taabu" zinazoikumba dunia kabla ya muda wa rehema kukoma, na kwamba wakati "mataifa yanapokasirishwa," kwa wakati huohuo "yanadhibitiwa."

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> "Niliona kwamba hasira ya mataifa, ghadhabu ya Mungu, na wakati wa kuhukumu wafu ni mambo tofauti yaliyotenganishwa, kimoja kikifuata kingine." Maandishi ya Awali, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Wakati ambapo "mataifa yamekasirika," mvua ya mwisho huanza kunyesha.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Kuna wakati ambapo "mataifa yanaghadhibika," lakini wakati huo huo "yanadhibitiwa." Hapo ndipo Kristo anauanzisha ufalme wake wa utukufu, kwa maana anauanzisha ufalme wake wakati wa mvua ya masika.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Mvua ya masika inakuja juu ya wale walio safi—basi wote hao wataipokea kama hapo kwanza.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> "Malaika wanne watakapoacha, Kristo atasimamisha ufalme Wake. Hakuna anayepokea mvua ya masika ila wale wanaofanya yote wawezayo." Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Sehemu mbili zilizotangulia kutoka Maandishi ya Mapema zinabainisha kwamba, wakati mataifa yanapokasirishwa, na wakati huohuo “yanadhibitiwa,” malaika wanne wanazizuia pepo nne. Hivyo, kuamshwa kwa hasira za mataifa kunawakilishwa kama “pepo nne.” Alibainisha pia kwamba wakati malaika wanne wanapoyadhibiti mataifa yaliyokasirika, mvua ya mwisho itawadia. Kipindi kinachoanza wakati mvua ya mwisho inawadia—ambacho pia ni wakati mataifa yanapokasirishwa, ilhali yakidhibitiwa—kinaendelea hadi Mikaeli anaposimama na wakati wa rehema kwa wanadamu unafungwa. Kipindi hicho ndicho wakati ambapo wokovu unafungwa, na hivyo kinawakilisha kazi ya mwisho ya Kristo katika Patakatifu pa Patakatifu, ambayo inatambulika kama kipindi ambacho ama anafuta dhambi za watu au majina yao kutoka katika vitabu vya hukumu. Wakati huo, malaika wanapozizuia pepo nne, ndio wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Uislamu wa Ole wa tatu ndio nguvu ‘inayokasirisha mataifa,’ na Ole wa tatu uliwasili tarehe 11 Septemba 2001, lakini Uislamu mara moja ‘ulidhibitiwa’. “Upepo wa mashariki” ni ishara ya Uislamu, na Isaya anatambua “upepo wa mashariki” kuwa “upepo mkali,” ambao Mungu “huudhibiti” (huzuia). Vita vya Uislamu vinaonyeshwa mara kwa mara kama mwanamke aliye katika uchungu wa kujifungua, kwa kuwa ni vita vinavyozidi kuongezeka vilivyoanza tarehe 11 Septemba 2001, wakati malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, kama ilivyodhihirishwa na kuangushwa kwa majengo makubwa ya Jiji la New York.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Katika chati za 1843 na 1850, Uislamu umeonyeshwa kama "farasi wa vita". Katika Ufunuo sura ya tisa, ambapo Uislamu wa Ole wa kwanza na wa pili umeainishwa, tabia ya Uislamu inatambuliwa kwa jina la mfalme wa Uislamu.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Nao walikuwa na mfalme juu yao, ambaye ni malaika wa shimo lisilo na mwisho; jina lake kwa Kiebrania ni Abadoni, bali kwa Kigiriki jina lake ni Apolioni. Ufunuo 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Aya hiyo, ambayo iko katika sura ya tisa, mstari wa kumi na moja, kwa kinabii inabainisha kwamba, iwe katika Agano la Kale (Kiebrania) au katika Agano Jipya (Kigiriki), mhusika wa Uislamu ni Abadoni au Apolioni. Majina yote mawili yanamaanisha 'uharibifu na kifo'.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> "Malaika wanazizuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake." Manuscript Releases, juzuu ya 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Pepo nne ni farasi mwenye hasira wa unabii wa Biblia, ambaye anatafuta kujiachilia huru. Mojawapo ya sifa za kinabii za farasi huyo mwenye hasira ni kwamba amezuiwa, lakini anatafuta kujiachilia huru na kuleta "uharibifu na mauti" juu ya dunia yote.

We will continue to address these subjects in the next article.

Tutaendelea kuyashughulikia masuala haya katika makala inayofuata.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> Laiti watu wa Mungu wangekuwa na ufahamu wa uharibifu unaokaribia wa maelfu ya miji, ambayo sasa karibu yote yamejitolea katika ibada ya sanamu! Lakini wengi wa wale ambao walipaswa kutangaza ukweli wanawashitaki na kuwahukumu ndugu zao. Wakati nguvu ya uongofu ya Mungu inapokuja juu ya mioyo, kutakuwa na mabadiliko ya dhahiri. Watu hawatakuwa na mwelekeo wa kukosoa na kubomoa. Hawatasimama katika nafasi inayozuia nuru kuangaza ulimwenguni. Ukosoaji wao na mashtaka yao vitakoma. Nguvu za adui zinajipanga kwa vita. Mapambano makali yako mbele yetu. Shikamaneni, ndugu zangu na dada zangu, shikamaneni. Fungamaneni na Kristo. 'Msiite, “Muungano,” ... wala msiogope hofu yao, wala msitishwe. Mtakaseni Bwana wa majeshi yeye mwenyewe; na yeye na awe hofu yenu, na yeye na awe kicho chenu. Naye atakuwa mahali patakatifu; bali atakuwa jiwe la kujikwaza na mwamba wa kukwaza kwa nyumba zote mbili za Israeli, atakuwa mtego na tanzi kwa wakazi wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa.'

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Dunia ni jukwaa. Waigizaji, yaani wakazi wake, wanajiandaa kuigiza sehemu yao katika tamthilia kuu ya mwisho. Mungu amesahaulika. Kwa makundi makubwa ya wanadamu hakuna umoja, isipokuwa pale watu wanapoungana ili kutimiza makusudi yao ya ubinafsi. Mungu anatazama. Makusudi yake kuhusu waasi wake yatatimia. Ulimwengu haujakabidhiwa mikononi mwa wanadamu, ijapokuwa Mungu anaruhusu vipengele vya mkanganyiko na machafuko vitawale kwa muda. Nguvu kutoka chini inafanya kazi kuleta matukio makuu ya mwisho katika tamthilia - Shetani akija kama Kristo, na akifanya kazi kwa madanganyo yote ya udhalimu miongoni mwa wale wanaojifunga pamoja katika vyama vya siri. Wale wanaojisalimisha kwa hamu ya kuunda miungano wanatekeleza mipango ya adui. Sababu itafuatwa na athari.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> "Uasi umekaribia kufikia kikomo chake. Mkanganyiko umejaza dunia, na hofu kuu hivi karibuni itawapata wanadamu. Mwisho umekaribia sana. Sisi tunaojua ukweli tunapaswa kujiandaa kwa kile kinachokaribia kuikumba dunia kama mshangao mkubwa mno." Review and Herald, Septemba 10, 1903.

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