In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Di beşa yekem a Daniel de, Daniel hate birin bo dîlgirtiya heftê salan ku Yeremya pêxemberî kiribû, û heta sala yekem a Kûrûşê berdewam kir.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Na Daniel akabaki hata mwaka wa kwanza wa mfalme Koreshi. Danieli 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Nansombwa Daniela yaaliho mu mateka gonna ag’emyaka ensanvu egy’obusibe, okutuusa ku kiragiro ekyakkiriza Isiraeri ey’edda okudda okuzimba nate n’okuzzaawo Yerusaalemi.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Ubwo mu mwaka wa mbere wa Kuro umwami w’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavuzwe n’akanwa ka Yeremiya risohore, Uwiteka akangura umwuka wa Kuro umwami w’u Buperesi, maze atangaza iteka mu bwami bwe bwose, kandi aryandika ati: Ezira 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
โอนั้น ดานิเอลจึงเป็นสัญลักษณ์แห่งกระบวนการทดสอบของหนึ่งแสนสี่หมื่นสี่พัน ซึ่งเริ่มต้นเมื่อวันที่ 11 กันยายน ค.ศ. 2001 และดำเนินต่อไปจนถึง “พระราชกฤษฎีกา” ซึ่งเป็นเครื่องหมายแห่งการทรงเรียกให้ออกมาจากบาบิโลน
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Ne nikahulika izwi rindi kutoka mbinguni, likisema, Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu ameyakumbuka maovu yake. Ufunuo 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Afọ iri asaa nke ndọta n’agha bụ oge ule na ime ka ndị otu narị puku iri anọ na anọ dị ọcha. N’ụbọchị Septemba 11, 2001, Ahụhụ nke atọ nke Islam bịara. Nke a bụ naanị ndị na-anabata eziokwu ndị ntọala nke Adventism na-amata. Ndị ọsụ ụzọ ahụ kọwara ma Ahụhụ nke mbụ ma Ahụhụ nke abụọ n’eziokwu dị ka Islam. N’elu ma chaatị ndị ọsụ ụzọ nke 1843 ma nke 1850, nke Ellen White kwadoro, ma nke a na-amata dị ka mmezu nke Habakuk isi nke abụọ, a kọwara Islam dị ka Opi nke ise na nke isii. Opi atọ ikpeazụ bụ Opi Ahụhụ.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
ئینجا من بینی و گوێم لێبوو بە فریشتەیەک کە لە ناوەڕاستی ئاسماندا دەفڕی، بە دەنگێکی بەرز دەیگوت: وای، وای، وای بەسەر نیشتەجێبووانی زەوی، بەهۆی ئەو دەنگەکانی تری کەڕەنای سێ فریشتەکەی دیکەوە، کە هێشتا ماون تا لێ بدرێن! دەرخستنی یوحەنا 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Yikyo Woe Trumpets esatu ziriho, kandi niba Woe Trumpets ey’okubanza n’ey’okubiri ari Isilamu, kiba kyangu nnyo okutegeera nti Woe Trumpet ey’okusatu nayo Isilamu. Eky’okulabirako ekimu mu kabonero k’Isilamu nga Woe Trumpets, kwe kuziyizibwa kwazo, oluvannyuma ne zirekebwa. Sister White alaga empewo ennya ez’Okwolesebwa musanvu nti ziri nga “embalaasi esunguwadde,” ng’enoonya “okweyimuula” era “okuleeta okufa n’okuzikirira” mu kifo ky’egenda.
“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.
“ئەنجەلان ئەو چوار باوە گرتوون، کە وەک ئەسپێکی تووڕە نیشان دەدرێن کە دەیەوێت خۆی دەرباز بکات و بە خێرایی بەسەر ڕووی هەموو زەوی دا بتازێت، لە ڕێگای خۆیدا وێرانکاری و مردن هەڵگرتووە.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Je, tulale kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa kuelewa, baridi, na wafu? Laiti tungalikuwa nayo katika makanisa yetu Roho na pumzi ya Mungu zikipuliziwa watu Wake, ili waweze kusimama juu ya miguu yao na kuishi. Tunahitaji kuona ya kuwa njia ni nyembamba, na lango ni jembamba. Lakini tunapopita katika lango lililo jembamba, upana wake hauna kikomo.” Manuscript Releases, volume 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Malaika manne i ɓanngi fiiñe manne ndem waawde waɗde “puccu teddungal” ngol annabooji Ɓibulii yahataa, ɗum waɗata maayde e halkere. Nder Deftere Wahayu, taariihu jeetateeji, to karaŋguuji Woe arande e ɗiɗaɓi ngalaa e cuɓoraa, laamiiɗo gooto hokkii nder mum. O hokkii nder Wahayu “9:11”.
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. as being over them. Revelation 9:11.
Ne bambu bāli kyabene, oyo ye mɛlɛka ya libulu lizangi nsuka; nkombo na ye na lokota ya Baebele ezali Abadoni, kasi na lokota ya Baebele ya Bagreki azali na nkombo Apolioni, lokola oyo azali mokonzi likoló na bango. Emoniseli 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Navê padşayê Îslamê, û ji ber vê yekê karakterê wî, di İbranî de Abaddon e û di Yewnanî de Apollyon e. Di her du Peymanên Kevn û Nû de, ku bi İbranî û Yewnanî têne nîşandan, karakterê Îslamê di pênaseya van her du navan de tê dîtin. Di her du gotinan de pênase “mirin û hilweşandin” e. Xwişk White dibêje ku “hespê hêrsbûyî” yê ku çar milyaket dema sed û çil û çar hezar tên mohrkirin digirin, hewl dide xwe azad bike û di rêya xwe de “mirin û hilweşandin” bîne.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Leandiko lya ntete mu Mikanda ya Santu la Islaama ni Ishmaeli, ise wa abo bakwimikila dini ya Islaama. Mu leandiko lya ntete lino, aye atambulwa nga muntu wa kisuku, era ekigambo ekivuunulwa nga “wa kisuku” kitegeeza “endogoyi ya kisuku eya Mwarabu”. Leandiko lya ntete lya bunabbi erikwata ku Islaama, ni akabonero ak’eka y’embalaasi, era embalaasi ni yo abaasooka baakozesanga okulaga Islaama ey’Obuzito obw’Olubereberye n’Obw’Okubiri ku bipande bibiri ebitukuvu. Empewo ena ez’omu Kubikkulirwa essuula ey’omusanvu, zikwatiddwa, oba “ziziyiziddwa”, okutuusa Katonda lw’alissa akabonero ku bantu Be. Enkola ey’okussa akabonero ku lukumi kikumi amakumi ana mu bina nayo ye nkola ey’okugezesa era nkola ey’okutukuza.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Aithúli ngáráa kaadúkaangá yi Daniel yi nyikúta ya mbélí miiná saba, ííni na Jehoiakim, ishímbó ya kupa nguvú kwa ujumbe wa kwanza, paka “amri” yenye kuwaita wanaume na wanawake watoke Babeli. Kuzuia, na baadaye kuachilia, Uislamu ni sifa ya kinabii ya Uislamu kama ishara katika unabii wa Biblia.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Nguba bavwilwa ngw’“imyoya ine,” ibo bakomoleka mu kubingwa, mu gihe abakozi ba Leza bashirwako ikimenyetso. Ku ntango y’Ikiza ca kabiri, mu buhanuzi bw’igihe bw’imyaka amajana atatu na mirongo icenda n’umwaka umwe hamwe n’iminsi cumi n’itanu, bwashitse kw’igenekerezo rya 11 Myandagaro 1840, abamarayika bane, bagereranya Islamu yo mu Kiza ca kabiri, “bararekuwe.” Ku mpera y’ubwo buhanuzi, “barabujijwe.”
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Likomulembela iingelo yesithandathu eyayinesigodlo, esithi: Khulula iingelosi ezine ezibotshiweyo emlanjeni omkhulu i-Efrati. Zaza iingelosi ezo zine zakhululwa, ebezilungiselwe iyure, nomhla, nenyanga, nonyaka, ukuze zibulale isahlulo sesithathu sabantu. ISityhilelo 9:14, 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Nge Septemba 11, 2001, kùtumwa kwa mbere mu mateka y’abihumbi ijana na mirongo ine na bine kwahawe ubushobozi, igihe Ubuyisilamu bwo mu Marira ya gatatu “bwabohorwaga.” Ariko bwahise “bubuzwa.” Mushiki wa White asobanura impamvu ibyo byabaye, ariko mbere na mbere dukwiriye kwibuka yuko umugambi w’Ubuyisilamu mu kuvugwa kwabwo kwa mbere muri Bibiliya wari uwo kurakaza amahanga, kuko ukuboko kwa Ishimayeli kwari kuba kurwanya umuntu wese, kandi n’ukuboko kwa buri muntu kukarwanya Ubuyisilamu.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Na malaika wa Bwana akamwambia, Tazama, una mimba, nawe utazaa mwana, nawe utamwita jina lake Ishmaeli; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu utakuwa juu yake; naye atakaa mbele ya nduguze wote. Mwanzo 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Madhumuni gha Uislamu mu unabii wa Biblia ni kuziunganisha mataifa yote dhidi ya Uislamu, kabla ya Umoja wa Mataifa kuelekeza ghadhabu yao juu ya washika Sabato. Tarehe 11 Septemba, 2001, kila mtu aelewaye 9/11 kuwa ni alama ya mwanzo wa kurudiwa kwa mfuatano wa matukio ya Wamilleri amekuwa kama “Danieli” alipokuwa amechukuliwa kwenda Babeli kwa miaka sabini. Yehoyakimu hutambulisha mwanzo wa mchakato huo wa kupimwa, na Uislamu wa Ole ya tatu ukaachiliwa wakati huo, lakini mara akazuiliwa, ili Mungu awatie muhuri watu Wake.
“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.
“Kaona ʻia mai kēia hihiʻo i ka makahiki 1847, i ka wā he ʻuʻuku loa nā hoahānau Advent e mālama ana i ka Sābati; a ma waena o lākou, he ʻuʻuku nō hoʻi ka poʻe i manaʻo he mea koʻikoʻi loa kona mālama ʻia ʻana e kaha ai i ka palena ma waena o ko ke Akua poʻe a me ka poʻe hoʻomaloka. I kēia manawa, ke hoʻomaka nei e ʻike ʻia ka hoʻokō ʻia ʻana o ia hihiʻo. ʻO ‘ka hoʻomaka ʻana o ia manawa pilikia,’ i ʻōlelo ʻia ma ʻaneʻi, ʻaʻole ia e kuhikuhi ana i ka manawa e hoʻomaka ai ka ninini ʻia ʻana o nā ʻino, akā i kekahi wā pōkole ma mua pono o ko lākou ninini ʻia ʻana, i ka wā e noho ana nō ʻo Kristo i loko o ka luakini hoʻāno. I ia manawa, i ka wā e kokoke ana e pani ʻia ka hana o ke ola, e hiki mai ana ka pilikia ma luna o ka honua, a e huhū ana nā lāhui kanaka, akā e kāohi ʻia nō lākou i mea e pale ʻole ai i ka hana a ka ʻānela ʻekolu. I ia manawa e hiki mai ai ka ‘ua hope,’ ʻo ia hoʻi ka hōʻoluʻolu hou ʻana mai ke alo mai o ka Haku, e hāʻawi i ka mana i ka leo nui o ka ʻānela ʻekolu, a e hoʻomākaukau i ka poʻe haipule e kū paʻa i ka manawa e ninini ʻia ai nā ʻino hope ʻehiku.” Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Danyeri wa myaka mirongo musanvu yatangiye ku wa 11 Nzeri 2001, ubwo Isilamu yarekuriwe ikarakaza amahanga, itunguranye kandi mu buryo butari bwitezwe igatera inyamaswa yo mu isi yo mu Ibyahishuwe igice cya cumi na gatatu. Hanyuma Isilamu irakumirwa, kugira ngo umurimo wa marayika wa gatatu ubashe kurangira. Umurimo wa marayika wa gatatu ni ugushyira ikimenyetso ku bwoko bw’Imana, kandi ubwo uwo murimo watangiraga ku wa 11 Nzeri 2001, Imvura y’Itumba yatangiye “kuminjagira”. Igice cya mbere cya Danyeri kirerekana uburyo bwo kugeragezwa kw’abana ibihumbi ijana na mirongo ine na bine, butangiriye ku wa 11 Nzeri 2001, bugakomeza kugeza ubwo “ijwi” rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani rihamagarira izindi ntama z’Imana gusohoka i Babuloni. Bityo rero Danyeri ahagarariye abantu bari none mu bunyage bw’umwuka, kugeza ku musozo nyir’izina w’uburyo bwo kugeragezwa. Umusozo w’igihe cyo kugeragezwa muri Danyeri igice cya mbere ugaragazwa nk’“iherezo ry’iminsi.”
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Kangi nungkuwa wa matuku gaala gaene muthamaki aaragire ngu mabinjwo mbere yiwe, mũnene wa athũngũri akamabinga mbere ya Nebukadinezari. Na muthamaki akamenyithania nao; na gatagatĩ kaao othe gũtiarĩ mũndũ ũngĩ warĩ ta Danieli, Hanania, Mishaeli, na Azaria: nĩ ũndũ ũcio magĩkĩra mbere ya muthamaki. Na thĩini wa ngoro ciothe cia ũũgĩ na ũmenyeri, iria muthamaki aamaciũriaho, akamona marĩ a gĩkumi kĩmwe maheete maganga makĩria aragũri othe na andũ a kuragũra nyota arĩa maarĩ mũthamaki wothe. Danieli 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Omuyeso ogwa gatatu, ogw’oyoreka ng’akamanyiso k’obunabbi ak’okugezebwako kwa Danieri n’abasaiza abasatu ab’ekitiibwa, kwali bwe baasuzibwamu omusango nebbali Nebukadduneeza, ne basangibwa nga bali “bakira emirundi kkumi abasamize bonna n’abalaguzi b’emmunyeenye abaalimu mu bwakabaka bwe bwonna.” Omu yeso ogwa gatatu guyimirirwa omusango, era omusango gwagwo gwaliwo “ku nkomerero y’ennaku.” Mu kitabo kya Danieri, “enkomerero y’ennaku,” ye w’akimanyiddwa Danieri ng’ayimiridde mu mugabo gwe.
“‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Bangi bakasululwa, bakezululwa, kandi bakemerezebwa; naye ababi balikora bubi: kandi tewali n’omu ku babi alitegeera; naye abagezi balitegeera…. Alina omukisa oyo alindiriza, n’atuuka ku nnaku lukumi mu bisatu, n’ebikumi bisatu, n’ettaano mu ttano. Naye ggwe (Danyeri) genda mu kkubo lyo okutuusa ku nkomerero: kubanga oliwummula, era olisimba mu mugabo gwo ku nkomerero y’ennaku.’”
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
“Sa’a ya fika kwa Danieli kusimama katika sehemu yake. Sa’a imefika ili nuru aliyopewa itangazwe kwa ulimwengu kuliko wakati mwingine wowote hapo awali. Ikiwa wale ambao kwa ajili yao Bwana ametenda mambo mengi hivyo watakwenda katika nuru, ujuzi wao juu ya Kristo na unabii unaomhusu utaongezeka sana wanapokaribia mwisho wa historia ya dunia hii.” The Seventh-day Adventist Bible Commentary, juzuu ya 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Sister White akatambua “mwisho wa siku” kwa uhusiano na mchakato wa utakaso wa aya ya kumi ya Danieli sura ya kumi na mbili. Mara nyingi hutumia aya ya kumi, pamoja na “mwisho wa siku” ya aya ya kumi na tatu.
“‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Abanji bakasukuge, bakolelwe batoke, kandi bakemengwe; naye ababi balikola bubi: kandi tiwali n’omu ku babi alitegeera; naye abagezi balitegeera…. Alina omukisa oyo alindiririza, n’atuuka ku nnaku lukumi mu bisatu, ebikumi bisatu mu bitaano mu butaano. Naye genda ggwe (Danyeri) mu kkubo lyo okutuusa enkomerero lw’egulituuka: kubanga oluwummula, era oliriyimirira mu mugabo gwo ku nkomerero y’ennaku.’”
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
“Danyeli lelo umile esabelweni sakhe, futhi simelwe ukumnika indawo yokuba akhulume kubantu. Umlayezo wethu mawuphume njengesibani esivuthayo. ‘Ngaleso sikhathi uMikayeli uyakusukuma, inkosana enkulu emele abantwana babantu bakho; kuyakuba khona isikhathi sokuhlupheka esingakaze sibe khona selokhu kwaba nesizwe kuze kube yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakukhululwa, wonke oyakufunyanwa ebhaliwe encwadini. Futhi abaningi balabo abalele othulini lomhlaba bayakuvuka, abanye baye ekuphileni okuphakade, abanye baye ehlazweni nasekudelelweni okuphakade. Futhi abahlakaniphileyo bayakukhanya njengokukhazimula kwesibhakabhaka; nalabo abaphendulela abaningi ekulungeni bayakuba njengezinkanyezi kuze kube phakade naphakade.’”
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
“Amagambo ayo agaragaza umurimo tugomba gukora muri iyi minsi y’imperuka. Ntabwo turi maso ndetse n’igice. Nta mbaraga dufite zikenewe cyane kugira ngo dukore umurimo ugomba gukorwa. Tugomba kwinjira mu bugingo, tukinjira mu bumwe. Ubu, koko ubu, tugomba guhagarara muri iyo myanya aho kwihana no kubabarirwa bizaba ibimenyetso by’ingenzi biranga umurimo wacu. Ntagomba kubaho impaka. Birakererewe cyane kugira ngo twifatanye na Satani mu murimo we wo guhuma amaso. Birakererewe cyane kugira ngo twite ku myuka iyobya no ku nyigisho z’abadayimoni.”
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
“Ningitwe ngo mvuga yuko igihe Mwuka Wera atanga ururimi n’amagambo yo kuvuga, tuzabona umurimo ukorwa umeze nk’uwakozwe ku munsi wa Pentekote. Abahagarariye Kristo bazakora bafite ubwenge. Nta muntu uzaboneka aha undi hariya ushaka gusenya no kurimbura.
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
“‘Amri haijatoke, kabla siku haijapita kama makapi, kabla hasira kali ya Bwana haijawajilia, kabla siku ya hasira ya Bwana haijawajilia, mtafuteni Bwana, ninyi nyote wapole wa dunia, mlioitenda hukumu yake; tafuteni haki, tafuteni upole; yawezekana mkafichwa katika siku ya hasira ya Bwana.’” Australian Union Conference Record, Machi 11, 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
བཱ་བི་ལོན་དུ་དཱ་ནི་ཡེལ་གྱི་བཙོན་འཇུག་ལོ་བདུན་ཅུས་མཚོན་པའི་སྟོང་ཕྲག་བཅུ་བཞི་བཞིའི་ཐམ་ག་རྒྱག་པ་ནི། དཱ་ནི་ཡེལ་གྱི་ལེའུ་བཅུ་གཉིས་པའི་ཚིགས་བཅད་བཅུ་པར་མཚོན་ཡོད། ཚིགས་བཅད་དེར་ “བདེན་པ” ཡི་རྟགས་མཚན་ཡོད། གང་ཡིན་ཞེ་ན། དེས་ཧེབ་རུའི་ཚིག “བདེན་པ” ཡི་ཁྱད་ཆོས་ཡིན་པའི་གོ་རིམ་གསུམ་ངོས་འཛིན་བྱེད་པས་སོ། མང་པོ་ཞིག་དག་པར་བྱས་ཏེ། དཀར་པོར་བཟོས་ཤིང་། དེ་ནས་ཚོད་ལྟ་བྱེད་པར་འགྱུར། ལེའུ་དང་པོར་དཱ་ནི་ཡེལ་དང་རིན་ཐང་ཆེ་བ་གསུམ་པོ་ནི། བཱ་བི་ལོན་པའི་ཟས་རིགས་མ་ཟ་བར་ཐག་བཅད་པས། དཀོན་མཆོག་ལ་འཇིགས་པའི་སྒོ་ནས་དག་པར་བྱས་པ་ཡིན། དེ་ནས་བཱ་བི་ལོན་པའི་ཟས་ཟས་པ་རྣམས་ལས་ཁོང་ཚོའི་གདོང་མདངས་མཛེས་ཤིང་ཤ་རྒྱས་པ་ཞིག་ཡིན་པར་བསྟན་ཏོ། ཁོང་ཚོའི་གདོང་མདངས་ནི་དཀར་པོའི་གོས་ཡིན་པའི་ཀྲིསྟོས་ཀྱི་དྲང་བདེན་ཉིད་ཡིན། དེ་ནས་ཉིན་གྲངས་ཀྱི་མཐར། ནེ་བུ་ཀད་ནེ་ཟར་གྱི་ཁྲིམས་གཅོད་ནང་དུ་འགྲོ་དུས། ཁོང་ཚོ་ཚོད་ལྟ་བྱས་པ་ཡིན།
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
“Mu mperuka y’iminsi,” igihe Daniyeli azahagarara “mu mugabane we,” “ubumenyi bwa Kristo n’ubw’ubuhanuzi bumwerekeyeho buzagwirizwa cyane” mu bwoko bw’Imana. Nebukadinezari yamenye ko mu “byose by’ubwenge n’ubuhanga bwo gusobanukirwa,” Daniyeli na ba basore batatu b’intwari “basangwaga” “baruta incuro icumi abarozi n’abapfumu bose bari mu bwami bwe bwose.”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Muheto gwa Danieli, etete lya mbere, gurekana ivyo abantu ibihumbi ijana na mirongo ine na bine bacamwo, bo bacishwa mu nzira y’igeragezwa y’intambwe zitatu. Avuga kuri iyo nzira, Mushiki wa White avuga ati: “Ayo majambo yerekana igikorwa dukwiriye gukora muri iyi misi y’iherezo. Ntidukangutse n’ica kabiri. Ntidufise ubushobozi bukenewe cane kugira dukore igikorwa gitegerezwa gukorwa. Dutegerezwa kwinjira mu bugingo, tukinjira mu bumwe. Ubu, koko ubu nyene, dutegerezwa guhagarara muri ya mimerere aho ukwihana n’imbabazi bizoba ari vyo biranga cane igikorwa cacu. Ntihakagire uguharira.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
“Ndziyo ya majaribio” inayoongoza kwenye “mwisho wa siku,” inaongoza kwenye ufufuo wa wale mashahidi wawili katika Ufunuo sura ya kumi na moja. Kazi tunayopaswa kuifanya sasa ni kuikubali ujumbe wa Septemba 11, 2001 na kuamka, kama inavyowakilishwa na mifupa mikavu iliyokufa. “Ni lazima tupate uhai, tuingie katika umoja.” Tunapofanya hivi, sifa zilizo dhahiri za kazi yetu zitakuwa “toba na msamaha.” Sifa iliyo dhahiri ya kazi yetu inawakilishwa na Danieli katika sura ya tisa, anapoomba sala ya Mambo ya Walawi ishirini na sita, akiomba msamaha wa dhambi zake, na dhambi za baba zake, huku pia akikiri kwamba alikuwa ametembea kinyume na Mungu tangu wakati wa kufadhaika ulioweka alama mwanzo wa wakati wa kukawia tarehe 18 Julai, 2020. Ni lazima pia akiri kwamba Mungu alikuwa ametembea kinyume naye katika kipindi hicho hicho. Danieli anawakilisha wale ambao wamepitia utumwa wa “miaka sabini”, tangu tarehe 18 Julai, 2020.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Emyaka nsanvu musanvu kabonero ka “ebiseera musanvu” eby’omu Eby’Abaleevi amakumi abiri mu mukaaga. Ekitabo kya Eby’Omumirembe kitutegeeza nti emyaka egyo nsanvu ye yali ebbanga ensi lye yali “okunyumirwa” ssabbiiti ze ezaali tezigikkiriziddwa kunyumirwa olw’obujeemu bwa Isiraeri ow’edda eri endagaano ey’omu Eby’Abaleevi amakumi abiri mu ttaano.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Kuti mazu gha Fumu ghafiskike agho ghakayowoyeka mu mulomo wa Yeremiya, m’paka charu chikondwere masabata ghake; pakuti nyengo yose iyo chikagona chabwinja, chikakasunga sabata, kufiska vyaka makumi ghankhondi na khumi. 2 Mikoka 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Mundu wa ulinganisho wa “jangwa” la kinabii, “siku tatu na nusu” ambazo mashahidi wawili wa Ufunuo kumi na moja walikuwa wafu barabarani baada ya Julai 18, 2020 ni ishara ya “miaka sabini,” na pia ni ishara ya “nyakati saba.” “Mwisho wa siku,” ni ishara ya mwisho wa siku za kinabii zilizotiwa muhuri katika kitabu cha Danieli.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
Mu 1798, ekitabo kya Danyeri kyabikkulwawo era Danyeri n’ayimirira mu mugabo gwe, nga mwetegefu okutuukiriza ekigendererwa kye.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Akak Akim ni pwin in ngeni ahpwengen mwahu en kapw kan, a pahn uhdahn udi mehn wasahn oh mehn molel sawas, duwen Daniel, me peikasang ong sapwellimen Akim koasoandi, peikasang ong kapwurehda sapwellime pweipwand.” Manuscript Releases, volume 6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
1844 թվականի հոկտեմբերի 22-ին, Դանիել մարգարեի գրքի ութերորդ գլխի տասնչորսերորդ համարի կատարմամբ, Դանիելի գիրքը մեկ անգամ ևս կանգնեց իր վիճակում։ 1798 և 1844 թվականները առաջին և երկրորդ բարկությունների ավարտն են, և հետևաբար նշում են «յոթ ժամանակների» վերջը։ Դանիելի գրքում «օրերի վերջը» խորհրդանիշ է այն գերության ավարտի, որը ներկայացված է «յոթ ժամանակներով»։ Դանիել մարգարեի գրքի չորրորդ գլխում Նաբուգոդոնոսորը գազանի պես ապրեց, մինչ «յոթ ժամանակներ» անցնում էին նրա վրայով։ «Օրերի վերջում» նրա թագավորությունն ու բանականությունը վերականգնվեցին նրան։
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Na ku mbandi ya bilumbu, mono Nebukadineza natombulaki meso ma mono na zulu, mpe mayele ma mono mazongelaki mono; mpe napambolaki Ye Oyo Aleki Likolo, mpe nakumisaki mpe napesaki lukumu na Ye oyo azali na bomoi libela na libela, oyo bokonzi na ye ezali bokonzi bwa seko, mpe bokonzi na ye eutaka na nkola kino na nkola. Mpe bato nyonso bafandi ba nsi bazali kotangama lokola mpamba; mpe asalaka kolanda mokano mwa ye kati na mampinga ma zulu mpe kati na bafandi ba nsi; mpe moto moko te akoki kopekisa loboko la ye to koloba na ye ete, “Ozali kosala nini?” Na ntango yango moko makanisi ma mono mazongelaki mono; mpe mpo na nkembo ya bokonzi bwa mono, lokumu la mono mpe kongenga kwa mono bizongelaki mono; mpe bapesi-toli ba mono mpe bakonzi ba mono balukaki mono; mpe nalendisamaki lisusu na bokonzi bwa mono, mpe bokonzi bonene koleka bobakisamaki na mono. Daniel 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Mpela wa ntangu ya kutinda bilembo ya bantu nkama mosi na makumi iya na iya na nkama iya na iya, kele kumonisama bonso “nsuka ya bilumbu,” mpi yo yina ke monisa mpi nsuka ya kifwani ya “bamvula makumi sambwadi” mpi diaka ya “ntangu sambwadi.” Na ntangu yina, “kubalula ntima mpi nlemvo” ta vanda bima yina ta monisa kisalu ya bantu yina vandaka ntete kufwa na bala-bala yina ke luta na kati ya lubwaku ya mifupa ya kuyuma ya bafwa.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
144,000ರ ಪಶ್ಚಾತ್ತಾಪದ ಕಾರ್ಯದ ಗೋಚರ ಲಕ್ಷಣವು ಯೆಹೆಜ್ಕೇಲನು ಒಂಬತ್ತನೇ ಅಧ್ಯಾಯದಲ್ಲಿ “ನಿಟ್ಟುಸಿರು ಬಿಡುವದು ಮತ್ತು ಅಳುವುದಾಗಿ” ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿದೆ. ದೇವರ ಜನರು ತಮ್ಮ ವೈಯಕ್ತಿಕ ಪಾಪಗಳನ್ನು ಒಪ್ಪಿಕೊಂಡು ಅವನ್ನು ತೊರೆದುಬಿಡುವಾಗ, ತಮ್ಮ ಪಿತೃಗಳ ಅದೇ ಪಾಪಗಳನ್ನು ತಾವು ಪುನರಾವರ್ತಿಸಿದ್ದೇವೆಂದು ಅಂಗೀಕರಿಸುವಾಗ, ತಮ್ಮ ಅಭಿಪ್ರಾಯದ ಗರ್ವವನ್ನು ಬದಿಗಿರಿಸಿ ತಾವು ದೇವರಿಗೆ ವಿರುದ್ಧವಾಗಿ ನಡೆದಿದ್ದೇವೆಂದು ಒಪ್ಪಿಕೊಳ್ಳುವಾಗ, ಹಾಗೆಯೇ 2020ರ ಜುಲೈ 18ರಂದು ವಿಳಂಬಕಾಲವು ಬಂದಂದಿನಿಂದ ಆತನು ಸಹ ಅವರಿಗೆ ವಿರುದ್ಧವಾಗಿ ನಡೆಯುತ್ತಿದ್ದಾನೆಂದು ಅಂಗೀಕರಿಸುವಾಗ, ಆಗ ರಾಜ್ಯದಲ್ಲಿರುವ ಇತರ ಎಲ್ಲಾ ತಾವು ಜ್ಞಾನಿಗಳೆಂದು ಹೇಳಿಕೊಳ್ಳುವವರಿಗಿಂತ “ಹತ್ತು ಪಟ್ಟು” ಹೆಚ್ಚಾದ ಪ್ರವಾದನಾತ್ಮಕ ಶಕ್ತಿ ಇವರಲ್ಲಿದೆ ಎಂದು ಕಂಡುಬರುವುದು.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Kukamatira kwa muhuri kulianza kwa kufunguliwa na kisha kuzuiwa kwa Uislamu. Mchakato huo unakoma kama ulivyoanza, wakati Uislamu unapoachiliwa tena. Unaachiliwa mwishoni mwa siku za wakati wa kutiwa muhuri, ambao kwa Danieli ulikuwa amri ya Koreshi iliyowaita watu watoke Babeli. Ni hapo, mwishoni mwa siku za utakaso, katika hukumu ya “amri” ya sheria ya Jumapili nchini Marekani, ndipo waaminifu watakapopatikana kuwa na nguvu ya kinabii iliyo “mara kumi zaidi.”
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Wa kena kuŵika kutali chomene kwiza kwa Fumu. Nanguwona kuti vula yakumanyuma yikizanga mwaluŵiro [mwaluŵiro nga ni] mfuwu ya pakati pa usiku, ndipo na nkhongono zakujumpha kaŵiri khumi.” Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Tokwiza kubandirira okwetegekereza kwa Daniel esuula ya kabiri mu kiwandiiko ekirikukurataho.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Yii yá ndombolo ya kpísi ya butuku, yìvwá yi bheré nguvu ku nsango wa njelo wa bubidi. Banjelo batumamaki kutoka mbinguni mpo na kolamusa basantu bakatala mɔ́yo mpe kobongisa bango mpo na mosala monene oyo ezalaki liboso na bango. Bato ba mayele mingi koleka basalaki te bato ya liboso koyamba nsango oyo. Banjelo batumamaki epai ya bato ya komikitisa mpe ya komipesa, mpe batindaki bango na makasi bátombola ndombolo ete, ‘Tálá, Moponami ya libala azali koya; bóbima mpo na kokutana na Ye!’ Bato oyo bapesamaki ndombolo yango basalaki noki, mpe na nguya ya Molimo Mosantu bayokisaki nsango yango, mpe balamusaki bandeko na bango oyo bakatala mɔ́yo. Mosala oyo etelemaki te likoló ya bwanya mpe boyekoli ya bato, kasi likoló ya nguya ya Nzambe, mpe basantu na Ye oyo bayokaki ndombolo yango bakokaki te kotelemela yango. Bato oyo bazalaki na molimo mingi koleka nde bayambaki nsango oyo liboso, mpe baoyo kala bazalaki kokamba mosala nde bazalaki bato ya nsuka koyamba mpe kosunga kotombola ndombolo ete, ‘Tálá, Moponami ya libala azali koya; bóbima mpo na kokutana na Ye!’” Early Writings, 238.