Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.
Danyeli mokapo ya zomi na moko, vɛrsɛ ya ntuku minei, ezali moko ya bavɛrsɛ ya mozindo mingi na Liloba na Nzambe, ndenge moko mpe na Danyeli mokapo ya mwambe, vɛrsɛ ya zomi na minei. Vɛrsɛ ya ntuku minei emonisami na ebale Hidekeli, mpe ebale Ulai ezali komonisa Danyeli mokapo ya mwambe, vɛrsɛ ya zomi na minei.
Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.
Verse ya makumi ana huanza kwa maneno, “na wakati wa mwisho,” hivyo ikitambulisha kwa uwazi kwamba mwanzo wa aya hiyo ni mwaka 1798. Maneno hamsini na moja ya aya hiyo yalifunuliwa mwaka 1989, yalipotambuliwa kuwa yanaonyesha kuanguka kwa Umoja wa Kisovieti wakati huo. Maneno hayo hamsini na moja katika aya hiyo yanawakilisha wakati wa mwisho wa mwaka 1798, na kisha wakati mwingine wa mwisho katika mwaka 1989. Alfa na Omega ameweka sahihi Yake juu ya aya hiyo kwa ajili ya wote walio radhi kuona na kusikia. Wakati wa mwisho kwa ajili ya miamsho ya malaika wa kwanza na wa tatu umeonyeshwa katika aya hiyo moja.
The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.
Verse ya hashamu igihe ubupapa, bugereranywa nk’umwami w’amajyaruguru, bunsindira Leta Zunze Ubumwe z’Amerika, zigereranywa nk’igihugu cy’ubwiza, ku mategeko y’icyumweru azaza vuba muri Leta Zunze Ubumwe z’Amerika. Ni cyo gituma, nubwo amagambo yo muri verse ya mirongo ine agaragaza igihe cy’iherezo mu 1798 nk’intangiriro, n’igihe cy’iherezo mu 1989 nk’iherezo, ukuri ari uko amateka y’ubuhanuzi agaragazwa muri verse ya mirongo ine atarangira kugeza kuri verse ya mirongo ine n’imwe, igihe umwami w’amajyaruguru atsindira igihugu cy’ubwiza. Ibi bisobanura ko amateka kuva ku isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989 kugeza ku mategeko y’icyumweru azaza vuba avugwa muri verse ya mirongo ine n’imwe, agereranya amateka ya Leta Zunze Ubumwe z’Amerika kuva ku Perezida Ronald Reagan kugeza ku mategeko y’icyumweru azaza vuba. Ayo mateka akubiyemo ku wa 11 Nzeri 2001 no gukomeza kugeza ku isaha y’umutingito ukomeye wo mu Byahishuwe igice cya cumi na kimwe.
When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.
Mweba gufungulwa ubwa mbere, habayeho impaka zirwanya ukuri ko “ikirego cya Pippenger, cy’uko uwo murongo ugereranya amateka kuva mu wa 1798 kugeza ku itegeko ryo ku Cyumweru, cyari ikirego cy’ubupfu, kuko imirongo yo muri Bibiliya itigera igereranya ibihe birebire by’amateka nk’ibyo.” Nta gitekerezo twari twaragize ku kibazo cy’uko haba hariho umupaka w’igihe ushobora kuboneka mu murongo umwe, ariko twahise twibuka ko Ibyahishuwe igice cya cumi na gatatu, umurongo wa cumi na umwe, byerekana ayo mateka nyene, kandi bikabikora, mu murongo umwe. Amateka y’inyamaswa yo mu isi yatangiye mu wa 1798, kandi ukuvuga kw’inyamaswa yo mu isi nk’igisato, kuzasohora mu itegeko ryo ku Cyumweru riri hafi kuza.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
«Eta Aita Santuaren agintea, bere indarraz gabeturik, jazarpena uztera behartua izan zenean, Joanek botere berri bat ikusi zuen gorantz zetorrela, herensugearen ahotsa oihartzuntzeko eta obra ankerraren eta biraozko beraren jarraipena egiteko. Botere hori, Jainkoaren elizaren eta haren legearen aurka gerra egingo duen azkena, arkume-itxurako adarrak zituen piztia batez irudikatu zen». Signs of the Times, 1899ko azaroaren 1a.
If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.
Mundu umwe yali wele kusala kuba wa tekinika, mushwa wa makumi anayi ufunika lisalilo lya mwaka wa 1798, ukufika ku mushwa wa makumi anayi na umo; kabili mu mushwa wa makumi anayi na umo efyo ubushiku bwa Mulungu ubwa cilao bwasondololwa. E ico, ukutali nga mushwa umo wine mu Kusokolola chapitala ya 13, mushwa wa 40 ni mupfupi panono, pantu icilao ca pa Mulungu cili mu mushwa ulandapo, apo mu Kusokolola chapitala ya 13, ukufuma ku 1798 ukufika ku cilao ca pa Mulungu kuli mu mushwa umo. Sister White atwafwisha ukumona ukuti “umushilwa umo wine wa buprofeti” uwali mu buku lya Daniele waletwalilwa mu buku lya Kusokolola; kabili Kusokolola chapitala ya 13, mushwa wa 11, mu nshi yakwe, ilacilapo pa mushwa wa 40, nga mwalonda ukushitisha umulandu wa line upon line.
When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.
Unapotumia kanuni ya mstari juu ya mstari, unaona kwamba uwasilishaji wa mnyama wa nchi wa Ufunuo 13 katika aya ya arobaini (Marekani), ambaye katika aya ya arobaini anawakilishwa na “magari ya vita, merikebu, na wapanda farasi,” hubadilika kutoka kwa mnyama mfano wa mwana-kondoo mwenye pembe mbili mwaka 1798 na kuwa mnyama asemaye kama joka wakati wa sheria ya Jumapili iliyo karibu kuja; na pia kwamba huyo mnyama mfano wa mwana-kondoo ana pembe mbili.
Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).
چەلەمین ئایەت هەروەها نوێنەرایەتی ئەو حەفتا ساڵە هێمایییە دەکات کە لەو ماوەیەدا داوێنی سوور فرامۆش دەکرێت، چونکە ئەو حەفتا ساڵە هێماییانە وەک ڕۆژانی یەک پاشا ن، و پاشا شانشینێکە. بە پشتبەستن بە ئایەتی چەلوو، و هێڵی مکاشفە بەشی سێزدە، ئەو شانشینی پێشبینیی ئینجیلەییەی کە بۆ حەفتا ساڵە هێمایییەکانی ئیشعیا بەشی بیست و سێ حوکم دەکات، ئەو ئاژەڵەی زەوییەیە کە دوو قۆچی هێز هەیە. ئاژەڵی زەوییەکە بە دوو قۆچی هێز دەست پێ دەکات کە کۆمارییەتی و پروتستانتیزم نوێنەرایەتی دەکەن، بەڵام کاتێک مێژووی ئایەتی چەلوو لە تەواوبوونی خۆی لە ئایەتی چل و یەک نزیک دەبێتەوە، ئەوا دوو هێزی پێشبینییەکەی لەو کاتەدا وەک «کەشتییەکان» (هێزی ئابووری)، و «عەرەبانەکان و سوارهکان» (توانای سەربازی) ناسێنراون.
During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.
Munda wa myaka mirongo musanvu ya mfano ya Isaya sura ya ishirini na tatu, kahaba wa Tiro, ambaye katika aya ya arobaini ndiye mfalme wa kaskazini, husahauliwa. Lakini ndipo, mwishoni mwa miaka hiyo mirongo musanvu ya mfano, atafanya uasherati tena pamoja na wafalme wa dunia, kama ilivyofanyika katika historia iliyoongoza hadi kuanguka kwa Umoja wa Kisovieti, wakati wanahistoria wote wanathibitisha kwamba Rais Reagan alipata muungano wa siri na mpinga-Kristo wa unabii wa Biblia kwa kusudi la kuuangusha Umoja wa Kisovieti. Katika kipindi kilichoongoza hadi 1989, Reagan alikuwa tayari ameanza uhusiano wa siri usio halali pamoja na yule mtu wa dhambi; kwa hiyo wanamuziki wa Nebukadneza wakaanza kuufanyia mazoezi wimbo ambao yule kahaba aliyesahauliwa alikuwa anaanza kuimba. Huduma ya ulimwengu mzima isiyo na kifani ya John Paull II, katika historia hiyo yenyewe, ilikuwa mwanzo wa “wimbo na ngoma” iliyoufanya “ulimwengu wote” “kumstaajabia mnyama”.
Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.
Omushorongwa gwokunaaga gwomeho nonhe nanu gumwe gwoshega na gu li ga nyandja natango ondjila yondjokonona yoUadiventi wOlaodikea, oyo ya tameka mo 1798 shi Sardis; opo aveshe ava va li muSardis va tambula ouyelele oo wa manguluka, opo nee omhangela yoFiladelfia ya dja moSardis. Manga omhangela yoFiladelfia ya anya ouyelele wa 1856, opo nee ya lunduluka okuva ya dja komhangela ya ninga ongeleka yOlaodikea mo 1863. Ongeleka oyo, onghee ano, oya nuninwa okuvuvwa mo mukana gwaOmwene momushorongwa gwokunaaga gwomeho nonhe nanu gumwe gwoshega na gumwe, oyo i li omhango yOsoondaxa tai uya diva. Omushorongwa gwokunaaga gwomeho nonhe nanu gumwe gwoshega na gu li ga nyandja inau kwatela ashike ondjokonona yoUnited States, ndele yo ondjokonona yoUadiventi wOlaodikea.
Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.
Uadiventi wa Laodikia ulipewa nuru ya kimungu ya Neno la Mungu kuwa msingi wake wa kutegemea na nguvu yake, na serikali ya Marekani ilipewa nuru ya kimungu ya Katiba ya Marekani kuwa msingi wake wa kutegemea na nguvu yake. Vyote viwili vilianza kinabii kama pembe katika mwaka wa 1798, na mwishoni mwa miaka sabini ya mfano, pembe iliyoasi ya Republican na pembe iliyoasi ya Kiprotestanti zitaungana pamoja kuwa pembe moja na kunena kama joka.
Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.
Mundari gu reṅko *ku* manena ta? “ku” edena bhāṣā/kode ko spashṭ na kana. Dayakari bhāṣā ko nām spashṭ kare (udāharaṇ: Kurdish, Kurukh, Kuna, ityādi), tahen re aṅga seṭa anubād do menak'ā.
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.
Basi nainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo dume mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko hiyo nyingine, na ile iliyo ndefu zaidi ilichipuka mwisho. Danieli 8:3.
The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.
ku の対象言語が特定されていないため、翻訳を行うためには「ku」が何語を指すのか確認が必要です。
The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.
Latter rain vamwene vwa ku-layina pa layina, napo va-apply-ingwa, vwipanga mwinda munene mu vesi foti. Isambulula, vitavangwa vya Revelation vibili kufika kumi na nane, vyosena vili mu ku-vwana na vesi foti. Ubuzenge bwa Isaiah kapitulo twenti-thrii, buhya buvumbuzi bwa ndumbu wa Tiro, buvwana na vesi eyi. Chokwadi, kulipo ndima zimbi nyingi zifwile ku-layigwa paulu pa vesi foti, kanshi pamo line upon line ya muhimu sana mu ku-apply-a vesi foti, ni vesi foti yenyewe.
In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!
Mu msitari wa mirongo ine, nyakati za mwisho za mwaka 1798 na nyakati za mwisho za mwaka 1989, zote mbili zimewekwa wazi. Hili humwelekeza mwanafunzi wa unabii kuiweka nyakati za mwisho za 1798 juu ya nyakati za mwisho za 1989. Hilo linapofanywa, historia ya msitari wa mirongo ine huzaa mistari miwili ambayo kila mmoja huanza mwaka 1798, na kuendelea hadi sheria ya Jumapili iliyo karibu kuja ya msitari wa mirongo ine na moja. Mstari unaoanza mwaka 1798 hutambulisha ujumbe wa ndani wa watu wa Mungu wa siku za mwisho, na mstari unaoanza mwaka 1989 hutambulisha ujumbe wa nje wa watu wa Mungu wa siku za mwisho katika historia iyo hiyo. Kwa hiyo msitari wa mirongo ine una ndani yake mfano unaowakilishwa na uhusiano uleule wa kiunabii wa ndani na wa nje wa makanisa saba na mihuri saba katika kitabu cha Ufunuo. Na jambo hili la kiunabii limewakilishwa katika msitari mmoja, uliojengwa kwa maneno hamsini na moja!
The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.
Abakristo ba Miller bamenye ubutumwa bw’imbere n’ubw’inyuma bw’amatorero arindwi n’ibimenyetso birindwi, ariko kandi bamenye ko n’amakondera arindwi na yo yagereranyaga umurongo wa gatatu w’ukuri wari kimwe mu bice by’amateka agereranywa n’amatorero arindwi n’ibimenyetso birindwi. Amakondera yari, nk’uko Miller abivuga, “imanza z’umwihariko” zagejejwe kuri Roma. Abakristo ba Miller basobanukiwe ko imanza z’Imana zigereranywa n’amakondera arindwi zari zifitanye isano n’amateka y’amatorero arindwi n’amateka ahwanye na yo y’ibimenyetso birindwi.
Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.
Umurongo wa mirongo ine urimo amateka ya tariki ya 11 Nzeri 2001, kandi rero no muri uwo murongo wa mirongo ine ni ho umurongo w’ubuhanuzi bw’amakondera arindwi uhuriranwa. Marayika wa mbere yaje mu 1798 kugira ngo atangaze ugufungurwa k’urubanza mu 1844. Urwo rubanza rugabanyijemo urubanza rw’iperereza n’urubanza rw’ishyirwa mu bikorwa. Amateka y’umurongo wa mirongo ine ni amateka y’urubanza rw’iperereza, kandi amateka y’umurongo wa mirongo ine n’umwe gukomeza kugeza aho Mikayeli ahagurukira kandi ibyago birindwi bya nyuma bigasukwa, ni amateka y’urubanza rw’ishyirwa mu bikorwa.
The executive judgment begins when the United States speaks as a dragon.
Bupulezi bwa ciikalo butatila lintu United States yaamba nga ciwama.
““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.
“شاخە بەرخ-ئاساکان و دەنگی ئەژدیهای ئەو هێمایە ئاماژەن بۆ دژایەتییەکی سەرنجڕاکێش لەنێوان بانگەشەکان و کردارەکانی ئەو نەتەوەیەی کە بەم شێوەیە نیشان دراوە. ‘قسەکردنی’ ئەو نەتەوەیە بریتییە لە کردار و چالاکیی دەسەڵاتدارانی یاسادانان و دادوەرییەکانی. بەهۆی ئەو کردارەوە، درۆ دەکات بەو بنەما ئازادیخواز و ئاشتیخوازانەی کە وەک بنچینەی سیاسەتی خۆی پێشکەشی کردووە. ئەو پێشبینییەی کە دەڵێت ‘وەک ئەژدیها قسە دەکات’ و ‘هەموو دەسەڵاتی ئاژەڵی یەکەم بەکار دەهێنێت’ بە ڕوونی پێشبینیی گەشەکردنێکی ڕۆحی نائارامگرتن و چەوساندنەوە دەکات کە لەلایەن ئەو نەتەوانەوە دەردەکەوێت کە بە ئەژدیها و ئاژەڵی پلەنگ-ئاسا نیشان دراون. هەروەها، ئەو دەربڕینەی کە ئاژەڵە دوو شاخەکە ‘زەوی و ئەوانەی تێیدا نیشتەجێن وادەکات کە ئاژەڵی یەکەم بپەرستن’ ئاماژەیە بۆ ئەوەی کە دەسەڵاتی ئەم نەتەوەیە لە جێبەجێکردنی چەند ڕێوڕەسمێکدا بەکاردەهێندرێت کە کردەیەکی ڕێزلێنانە بۆ پاپایەتی دەبێت.” The Great Controversy, 443.
When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.
Amerega mike “ivuga,” kandi igashyira mu bikorwa itegeko ryo ku Cyumweru rigiye kuza bidatinze, “ijwi rya kabiri” ryo mu Byahishuwe igice cya cumi n’umunani na ryo “rivuga,” rihamagara abagabo n’abagore gusohoka i Babuloni.
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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Nuko numvise irindi jwi rivuye mw’ijuru, rivuga riti: Nimuvemwo, bantu banje, kugira ntimugire uruhara mu vyaha vyiwe, kandi kugira ntimwakire ku vyago vyiwe. Kuko ivyaha vyiwe vyashitse gushika mw’ijuru, kandi Imana yibutse ubugaba bwiwe. Mumuhore nk’uko na we yabahoye, kandi mumukubire kabiri nk’uko ibikorwa vyiwe bingana: mu gikombe yujuje, mumwuzurize kabiri. Ivyahishuwe 18:4–6.
In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.
Mu mavesi wa makumi gani na gumo, a kulyo United States yasemanga, awo vachili mu malo gha pa vitatu gha Babuloni wa mazuŵa ghano ŵakuchemeka kufumamo para “lizgu lachiŵiri” la pa Chivumbuzi chipaturo 18 layowoya. Awo ŵakuchemeka kufumamo pa nyengo iyo ŵakuyimiririka mu vesi wa makumi gani na gumo nga ni “Edomu, Moabu, na ŵakuru ŵa ŵana ŵa Amoni.” Mu vesi ili, awo ŵakuyimiririka mu chimanyikwiro cha pa vitatu cha Babuloni wa mazuŵa ghano ŵakupunyuka ku woko la fumu ya kumpoto (upapa). Lizgu la Chihebere ilo lili kung’anamurika kuti “kupunyuka,” likung’anamura kupunyuka chifukwa cha kuserekera, ndipo kung’anamura kwake kwa mukati nkhwakuti kupunyuka uko kukuchitika kufuma ku chinthu icho, pambere kupunyuka kundachitike, chikakhala kuti chikaŵakora awo ŵakupunyuka mu uzga.
He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.
ئهویش دهچێتە ناو خاکی شکۆدار، و زۆر وڵات ڕووخێندرێن؛ بەڵام ئەمانە لە دەستی ئەو دەرباز دەبن، واتە ئەدۆم و موئاب و سەرەکیی نەوەکانی عەمۆن. هەروەها دەستی خۆی بۆ سەر وڵاتان درێژ دەکات؛ و خاکی میسر دەرباز نابێت. دانیال 11:41, 42.
In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”
Na vhesi ya makumekaye ni vili, upapa (mfalume wa kaskazini) hushinda kizuizi chake cha tatu cha kijiografia anapoiteka Misri, iliyo ishara ya Umoja wa Mataifa, kama inavyobainishwa kwa mfano katika siku ya kuzaliwa ya Herode, alipoangukia ngoma ya udanganyifu ya Salome (Marekani), binti ya Herodia (upapa). Hili hutambulisha wakati ambapo Umoja wa Mataifa (“wafalme kumi” wa Ufunuo kumi na saba) wanakubali kuupa ufalme wao mnyama kwa saa moja. Saa hiyo moja ni saa ya “tetemeko kuu la nchi” la Ufunuo kumi na moja, na “saa” ambayo ndani yake kahaba wa Babeli anahukumiwa. Katika vhesi ya makumekaye ni vili, Misri (Umoja wa Mataifa), “haitaokoka.”
The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.
Ebiragiro ry’Olwebbulaniya eryavvuunuddwamu nga “okuwona” mu lunyiriri olw’amakumi ana mu bbiri lyawukana ku kiragiro ky’Olwebbulaniya ekiri mu lunyiriri olw’amakumi ana mu gumu. Mu lunyiriri olw’amakumi ana mu bbiri ekigambo “okuwona” kitegeeza “obutafuna kununulibwa kwonna”, naye olunyiriri olw’amakumi ana mu gumu lulaga ekiseera abo abaaliwo nga etteeka ly’olunaku lwa Sande terinnajja mangu bwe baali bakwataganye n’obwapapa, ne balyoka bawona ng’eyasobola okusimattuka olw’obuseerezi. Nga ekiseera ky’akaseera ak’ennaku ky’etteeka ly’olunaku lwa Sande tekinnatuuka, abo abali mu kibiina kya Babulooni ow’omulembe guno babadde bakkiriza endowooza ya Sitaani nti Sande lwe lunaku lwa Katonda olw’okusinzizaako. Akabonero k’ensolo bwe kalikakibwa, omuntu asobola oba okukkiriza okukatwala olw’ensonga yonna, oba ddala okukikkiriza nti bwe kityo bwe kiri. Okukikkiriza kwe kufuna akabonero mu kyenyi, ate okukakkaanyako kwokka kwe kufuna akabonero mu mukono gwo.
Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.
Aba bazarokoka ukuboko kwa papa ku itegeko ryo ku Cyumweru, bazanga igitekerezo cya satani kivuga ko umunsi w’Imana wo kuramya ari umunsi w’izuba, muri cya gihe nyine Leta Zunze Ubumwe za Amerika n’Umuryango w’Abibumbye biri gufatanya n’indaya y’i Roma, ububasha bwa papa, umwami wo mu majyaruguru.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Baprotestanti ba Leta la United States e tla ba bona ba pele go otlolla diatla tsa bona go ralala kgatšha gore ba swere seatla sa Spiritualism; ba tla namela godimo ga lemena gore ba gokaganye diatla le maatla a Roma; gomme ka tlase ga tutuetšo ya kopano ye ya dikarolo tše tharo, naga ye e tla latela mekgweng ya Roma ka go gatakela ditokelo tša letswalo.” The Great Controversy, 588.
It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.
Di pêvajoya me dema xwe bidin ku avahiya şeş ayetên dawîn ên Daniel yanzdeh di dema ku em li ser têgihiştinên xwe yên ayeta çilê diparêzin, bi awayekî eşkere pêşkêş bikin. Padîşahê bakur, ku Romaya Nûjen e, ji bo ku li ser textê erdê were damezrandin, sê astengên cografîk têk dibe. Romaya pagan sê astengên cografîk têk bir, her weha Romaya papal jî; ji ber vê yekê Romaya Nûjen di ayeta çilê de padîşahê başûr (Yekîtiya Sovyetê ya berê) têk dibe, paşê di ayeta çil û yekê de welatê rûmetdar (Dewletên Yekbûyî) têk dibe, û paşê jî di ayetên çil û du û çil û sê de Misirê (Neteweyên Yekbûyî) têk dibe.
But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.
Maana kama nukuu iliyotangulia ya Sister White inavyoonyesha, Marekani inaunganisha mikono na upapa pamoja na Umoja wa Mataifa kwa wakati mmoja. Muungano huo wa pande tatu wa joka, mnyama, na nabii wa uongo unakamilishwa katika sheria ya Jumapili inayokuja upesi, ingawa Danieli sura ya kumi na moja aya ya arobaini na moja hadi arobaini na tatu zinatambulisha ushindi huo wa wakati mmoja kwa mfululizo. Mfuatano unaoonyeshwa unawakilisha mtiririko wa matukio, lakini yote yanatimizwa katika sheria ya Jumapili inayokuja upesi.
At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.
لەو خاڵەدا «دەنگی دووەم»ی ئاشکراکردنەوەی هەژدە «دەدوێت»، لەو شوێنەی کە ویلایەتە یەکگرتووەکانیش «دەدوێت». خودا لەو شوێنە و لەو کاتە دەدوێت کە شەیتان دەدوێت. لە ئایەتی چل و چواردا، هەواڵێک لە ڕۆژهەڵات و باکوورەوە پاشای باکوور ئاژاوەدار دەکات و کۆمەڵکوژیی کۆتایی پاپاوەتی دەستپێدەکات. ئایەتی چل و چوار، وەک هاوشێوەی ئایەتەکانی چل و دوو و چل و سێ، لە ئایەتی چل و یەک دەستپێدەکات، کاتێک فریشتەی بەهێزی ئاشکراکردنەوەی هەژدە دەست بە بانگکردنی دەکات بۆ ئەو مەڕانی تری خۆی کە لە بابڵوون دەربچن.
The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.
Ujumbe anaoutoa ni ule ujumbe unaoitambulisha Uislamu wa ole ya tatu kuwa chombo Chake cha hukumu, na adhabu ya kahaba wa Babeli. Uislamu unawakilishwa kama “habari za mashariki,” na upapa (mfalme bandia wa kaskazini) ni “habari za kaskazini.” Danieli kumi na moja mstari wa arobaini huitambulisha hukumu ya uchunguzi, na mstari wa arobaini na moja hadi arobaini na tano huitambulisha hukumu ya utekelezaji.
We will continue our consideration of verse forty of Daniel eleven in the next article.
Tukakwendelea na uchunguzi wetu wa aya ya arobaini ya Danieli kumi na moja katika makala inayofuata.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
«لە جارێکدا، کاتێک لە شاری نیویۆرک بووم، لە وەرزی شەودا بانگهێشتم کرام بۆ ئەوەی بینم بیناکان چین بە چین بەرەو ئاسمان بەرز دەبنەوە. ئەم بینایانە بە دژەئاگر بوونەوەی خۆیان گەواهیکراوبوون، و بۆ شکۆدارکردنی خاوەنەکانیان و بنیادنانەکانیان دامەزرابوون. ئەم بینایانە بەرزتر و هێشتا بەرزتر دەبوونەوە، و لە ناویاندا گرانبهاترین کەرەستە بەکارهاتبوو. ئەوانەی ئەم بینایانە هی ئەوان بوو، لە خۆیان نەپرسید: “چۆن دەتوانین بە باشترین شێوە خودا شکۆدار بکەین؟” یەزدان لە بیر و هۆشیاندا نەبوو.»
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Ndzi ehlekete ndzi ku: ‘Oo, loko lava va tirhisaka rifuwo ra vona hi ndlela leyi a va nga vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta switirho swo saseka swinene swa swakhiwo, kambe makungu ya vona ni matshamelo ya vona i vuphukuphuku swinene emahlweni ka Mufumi wa vuako hinkwabyo. A va dyondzi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga vangamisa Xikwembu njhani. Va lahlekeriwe hi ku vona mhaka leyi, ntirho wo sungula wa munhu.’
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Gava kuvanên bilind dihatin avakirin, xwediyên wan bi serbilindiya mezinbûnê şa dibûn ku pereyan hene da ku di razîkirina xwe de bi kar bînin û çavnebarî ya cîranên xwe hilbijêrin. Gelek ji wan pereyan ku wisa veberhênan kirin, bi zordestî, bi hejaran li bin pêdanê girtinê, hatibûn bidestxistin. Wan ji bîr kir ku li ezmanan hesabek ji her danûstandina bazirganî tê girtin; her muameleya neheq, her kiryara xapînok, li wir tê tomarkirin. Dem tê ku di xapandin û serkeftinbûna xwe de mirov bigihîje xala ku Xudanê destûr nadê ku derbasî wê bibin, û ew ê fêr bibin ku ji bo sehkirina Yehowa sînor heye.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Ndzi lolwa thatha le kwifachila chikengu, chikenguva chakukisamuna mwoto. Vandu vatalile ku miyalu ya kulepa, yakwechiwa nge ya kulemwa ni mwoto, vakahanjika ngwavo: ‘Yikwechi ukingi wakukupuka.’ Pamo na vyovyo, miyalu ayi yalyotokele ni mwoto nge ngwayo yalingiwe ni pichi. Mituka ya kuzimisha mwoto kayayile yakukola chuma chochimwe chakukanyisa vunangekevo. Vazimishi va mwoto kavazangile kukolesha mituka ayi.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
Ndzi leteriwile leswaku loko nkarhi wa Hosi wu fika, loko ku nga si va ni ku cinca etimbilwini ta vanhu lava tikukumuxaka ni lava nga ni ku navela ka ku tlakuka, vanhu va ta kuma leswaku voko leri a ri ri ni matimba yo ponisa ri ta tlhela ri va ni matimba yo lovisa. A ku na matimba ya misava lama nga sivaka voko ra Xikwembu. A ku na nchumu wa ntirhisano lowu nga tirhisiwaka eku akiweni ka miako lowu nga ta yi sirhelela eku loviseni loko nkarhi lowu Xikwembu xi wu vekeke wu fika wo rhumela ku hakela eka vanhu hikwalaho ka ku honisa ka vona nawu wa xona ni hikwalaho ka ku navela ka vona ka vutianakanyi.
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Bangi te, hata miongoni mwa waelimishaji na wakuu wa nchi, wanaofahamu sababu zilizo msingi wa hali ya sasa ya jamii. Wale wanaoshika hatamu za serikali hawawezi kutatua tatizo la uharibifu wa maadili, umaskini, ufukara, na kuongezeka kwa uhalifu. Wanajitahidi bure kuiweka shughuli ya biashara juu ya msingi ulio salama zaidi. Kama wanadamu wangezitilia maanani zaidi mafundisho ya neno la Mungu, wangepata suluhisho la matatizo yanayowatatiza.
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Malembo a Santu alelumbulula buswelele bwa nsi kaka pene na kwiza kwa bubidi kwa Kristu. Pa bantu abo, abadi ku dijiba ne ku bufi bwa kukanga bifutu, balongolola bubanji bunene, kusoneka ne kusema nde: ‘Nwena ne nwina nwafumba bupiya bwa malu ku matuku a ndeke. Tala, mfranga wa basali badi bajile bilanga byenu, udi nwena mwimanye ku bulelela bwa mashimi, udi ulila; ne mililo ya badi bajile imwineyine yinjile mu matwi a Mfumu wa Sabaote. Nwena ne nwina nwasadila mu bisanka pa buloba, ne nwikala mu bunsonga; nwalidisha mioyo yenu, bu mu dituku dia diboma. Nwakosolola ne nwipayisha mululami; ne yeye kêna unukanya neenu.’ Yakobo 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Lelo nani asoma maonyo yaliyotolewa na ishara za nyakati zinazotimia upesi? Ni mvuto gani unaofanywa juu ya watu wa dunia? Ni badiliko gani linaloonekana katika mtazamo wao? Si zaidi ya lile lililoonekana katika mtazamo wa wakaaji wa ulimwengu wa siku za Nuhu. Wakiwa wamezama katika shughuli za kidunia na anasa, watu wa kabla ya gharika ‘hawakujua hata gharika ikaja, ikawachukua wote.’ Mathayo 24:39. Walikuwa na maonyo yaliyotumwa kutoka mbinguni, lakini walikataa kusikiliza. Nayo leo dunia, ikiwa haijali kabisa sauti ya onyo ya Mungu, inakimbilia uharibifu wa milele.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”
“Dünya, savaş ruhuyla çalkalanmaktadır. Daniel’in on birinci bölümündeki peygamberlik, tamamlanmış gerçekleşmesine neredeyse ulaşmıştır. Yakında, peygamberliklerde sözü edilen sıkıntı sahneleri vuku bulacaktır.”
Testimonies to the Church, volume NINE, page ELEVEN.
Kushuhudia kwa Kanisa, juzuu ya TISA, ukurasa wa KUMI NA MOJA.