In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Mu makala za mbere twagaragaje ko Abamilleri bemeye ko barimo basohoza wa mugani w’abakobwa cumi, Habakuki igice cya kabiri, na Ezekiyeli igice cya cumi na kabiri, umurongo wa makumyabiri na umwe kugeza ku wa makumyabiri n’umunani. Imirongo yo muri Ezekiyeli igaragaza ko, igihe ibi bice bitatu by’ubuhanuzi bizaba bisohoye rwose mu minsi y’imperuka, “ingaruka ya buri yerekwa” izasohora. Na Mushiki wacu White na we avugaho iki kintu.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Mu Byahishuwe, ibitabo byose vya Bibiliya ni ho bihurira kandi bikarangirira. Aha ni ho harangurirwa igitabo ca Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ivyahishuwe. Igitabo categekanijwe ngo gishirweko ikimangu si Ivyahishuwe, ahubwo ni ca gice c’ubuhanuzi bwa Daniyeli kijanye n’imisi y’iherezo. Umumarayika yategetse ati: ‘Ariko wewe, ewe Daniyeli, uhishe ayo majambo, ushire ikimangu ku gitabo, gushitsa igihe c’iherezo.’ Daniyeli 12:4.” Ivyakozwe n’Intumwa, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Mufano gwa vasikana kumi wakarejewa kwa herufi zake zote katika wakati wa kutiwa muhuri wa wale mia moja na arobaini na nne elfu, ambao ulianza tarehe 11 Septemba 2001 na kuisha wakati mlango unafungwa juu ya wale wanawali wapumbavu katika sheria ya Jumapili inayokuja upesi. Katika kipindi hicho cha historia, athari ya kila maono inawakilishwa katika “vitabu vyote vya Biblia vinakutana na kuishia.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Me di gotarê berê de bingehekê têgihiştinê ava kiribû, da ku rêza derveyî ya dîrokê, ya ku di ayeta çilê ya Daniel yanzdeh de tê nîşandan, pêşkêş bikin; ew ayet dîroka siyasî ya goşa Komarî ya heywanê erdê temsîl dike. Ew dîrok bi dîroka olî ya goşa Protestan a rastîn ya heywanê erdê re bi hev re paralel dimeşe. Me çend rêzên pêxemberî yên ku goşa Komarî ya heywanê erdê vedigirin destnîşan kirine, û em wan rêzan li ser dîroka pêxemberî ya ku di dema dawiyê de, di sala 1989an de, dest pê kir, datînin.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

1776-ൽ ആരംഭിച്ചു 1798-ൽ അന്ത്യകാലത്തിൽ സമാപിച്ച ഭൂമിയിലെ മൃഗത്തിന്റെ പ്രവാചകകാലഘട്ടം, ഇപ്പോൾ സ്വാധീനം ചെലുത്തിക്കൊണ്ടിരിക്കുന്ന എല്ലാ രേഖകളെയും ഒരുമിപ്പിക്കാനുള്ള ശ്രമത്തിൽ നാം പ്രയോഗിക്കുവാൻ ഉദ്ദേശിക്കുന്ന രേഖയാണ്. 1776 മുതൽ 1798 വരെയുള്ള ഈ കാലഘട്ടം ആൽഫയുടെയും ഓമേഗയുടെയും മുദ്ര ധരിച്ചിരിക്കുന്നു; കാരണം, അത് ഒരു നിയമനിർമ്മാണ പ്രവർത്തനത്തോടുകൂടി ആരംഭിക്കുകയും അവസാനിക്കുകയും ചെയ്യുന്നു; അതാണ് ഒരു ജാതിയുടെ സംസാരിക്കൽ.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

చీమునుండి పైకెగసిన మృగమునకు ప్రధాన లక్షణములలో ఒకటి దాని మాటలాడుట. యునైటెడ్ స్టేట్స్ రాజ్యాంగము దైవిక పత్రమై, మతస్వాతంత్ర్యమునకు మరియు రాజకీయ స్వేచ్ఛకు ద్వారములను విప్పెను; అట్లుచేయుటవలన యూరోపా రాజులు మరియు కాథలిక సంఘము శతాబ్దములుగా కొనసాగించియున్న హింసయొక్క “ప్రళయాన్ని” మింగివేసెను.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Inzoka iva mu kanwa kayo amazi nk’umwuzure inyuma y’uwo mugore, kugira ngo amutwarwe n’uwo mwuzure. Ariko isi itabara uwo mugore; isi irasama umunwa wayo, imira uwo mwuzure wa wa kiyoka kari kavanye mu kanwa kako. Ibyahishuwe 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ku mivayi maumulu ga mfumu ya nyama ya ntoto, bu kimfumu kia sambanu kia uneneri wa Biblia, yiyi ikatambula diaka kuzonza; kansi na ntangu yina, yiyi ikazonza bonso ngandu, na kutulaka ngolo nsiku ya Lumingu.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Basi nalololeke mukwañi wañata wazukila mu ixi; kuna yandi wakala ni mpondo zivali zifwanin’ana ni mwana wa mukoko, kanshi wayayile nga niñoka. Kusololwa 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

1798-ൽ പാപ്പാസഭയുടെ ശക്തി അപഹരിക്കപ്പെട്ടപ്പോൾ, ഭൂമിയിലെ മൃഗം ആറാമത്തെ രാജ്യമായി ആരംഭിച്ചു.

“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.

“ꞌA ka Papasi, ka va tana kaukauwa, a ka fakamālohia ke ne tuku te fakasaua, ne lavea ne Ioane se mālosi foou e tupu hake ana ke toe fakalogologo ki te leo o te tarakoni, kae ke fakaauau atu te galuega fakamasei mo te fakatauemu ki te Atua. A te mālosi tenei, te mālosi fakaoti telā ka taua atu ki te lotu mo te tulafono a te Atua, ne fakatusaina ki se manu fekai e isi ne nifo e pelā mo te tamā mamoe.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Mu mwaka wa 1798, igihe ubupapa bwakomeretswaga uruguma rwabwo rwica, Leta Zunze Ubumwe za Amerika zaravuze; kandi nk’uko bimeze iteka ku byerekeye Alufa na Omega, ukuvuga kwabayeho ku ntangiriro kwari igishushanyo cy’ukuvuga kuzabaho ku iherezo. Amategeko ya Alien and Sedition Acts yashyizwe mu mategeko mu 1798, agaragaza mbere amategeko azashyirwa mu bikorwa ku iherezo yerekeye abimukira bitemewe n’amategeko, n’itangazamakuru.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

1776年から1798年までの、わたしたちが考察しているこの期間は、アルファとオメガの刻印を有している。なぜなら、それは初めにおける独立宣言の「語ること」を示しており、それが1798年の外国人・治安諸法を予表しているからである。この期間の中間には、アメリカ合衆国憲法がある。 この期間は、地の獣の支配を預言的に表象している。というのは、それは小羊のように語ることをもって始まるが、その期間は竜を表す立法をもって終わるからである。しかし、しばしばそうであるように、ある事柄の始まりと終わりとは反対のものとして対応している。この期間の最初の道標は最後の道標のうちに表されており、中間の道標はアメリカ合衆国憲法であったが、それは十三州によって批准された。ヘブライ語の「真理」という語は、最初の文字、続いて第十三の文字、続いてヘブライ語アルファベットの最後の文字によって構成された。

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Ubu turere ubu turimo gusuzuma butwaje ikimenyetso cy’Uwa Mbere n’Uwa Nyuma, ari We kuri Ukuri. Ubu turere bugereranya igihe kiyobora ku ntangiriro y’ingoma y’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, bityo bukaba bugereranya n’igihe kiyobora ku iherezo ry’ingoma y’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Icyo gihe cyatangiye mu gihe cy’iherezo mu 1989. 1776 kugeza ku 1798 bigomba gushyirwa kuri 1989 kugeza ku itegeko ryo ku Cyumweru rigiye kuza, igihe inyamaswa yo ku isi ivuga nk’ikiyoka, nk’uko byagaragajwe n’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Ni kwa kufaa kuweka ukweli mwingine wa kinabii ndani ya uchunguzi wetu. Ukweli huo ni sehemu ya “wakati wa mwisho” kama ishara ambayo mara nyingi hupuuzwa. Huenda sana kwamba Uadventista wa Laodikia wanajua kuwa 1798 ulikuwa “wakati wa mwisho,” lakini ufahamu wao kwa jumla huishia hapo, kwa maana hawana fununu kwamba kila mstari wa matengenezo unaenda sambamba na mistari mingine ya matengenezo. Kila mstari wa matengenezo huanza na “wakati wa mwisho.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Musa waakilishaga Kristo kwa mfano, na Musa mwenyewe alitangaza jambo hilo waziwazi, na Petro akalithibitisha katika kitabu cha Matendo.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Yehova, Mungu wako, atakuinulia Nabii kutoka katikati yako, miongoni mwa ndugu zako, mfano wangu; msikieni yeye. Kumbukumbu la Torati 18:15.

Jesus was to be “like unto” Moses.

عیسی باید «مانند» موسی می‌بود.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Na sasa, ndugu zangu, najua ya kuwa mlilitenda jambo hilo kwa kutokujua, kama walivyofanya na wakuu wenu pia. Lakini mambo yale ambayo Mungu alikwisha kuonyesha tangu zamani kwa kinywa cha manabii wake wote, ya kwamba Kristo atateswa, ameyatimiza hivyo. Basi, tubuni mkageuke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo katika uso wa Bwana; naye amtume Yesu Kristo, ambaye hapo kwanza alihubiriwa kwenu; ambaye ilimpasa mbingu zimpokee hata wakati wa kufanywa upya vitu vyote, ambayo Mungu amenena kwa kinywa cha manabii wake watakatifu wote tangu mwanzo wa ulimwengu. Kwa maana Musa kweli aliwaambia baba zetu, Nabii atawainulia Bwana Mungu wenu miongoni mwa ndugu zenu, mfano wangu; msikieni yeye katika mambo yote atakayowaambia. Tena itakuwa ya kwamba kila nafsi isiyemsikia nabii huyo itaangamizwa katika watu. Naam, na manabii wote tangu Samweli na wale waliokuja baadaye, wote walionena, vivyo hivyo walizitabiri siku hizi. Matendo 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

نا موسى داستنوما «پایان زامان» او زوون بوو، و ئه‌و زوونبوونه‌ وه‌ک پیشانده‌رهێک بۆ زوونبوونی مەسیح بوو. له‌ زوونبوونی هه‌ردووکیاندا، هه‌م مەسیح و هه‌م موسى، زیادبوونێکی زانین هه‌بوو که‌ ئه‌و نەوەیه‌ ده‌تاقیکرده‌وه‌. زانینی زوونبوونی هه‌ردووکیان بوو هۆی ئه‌وه‌ی هه‌م هێزی ئه‌ژدیهای میسر و هه‌م هێزی رۆما هه‌وڵ بدەن ئه‌و که‌سانه‌ی به‌ پێغه‌مبه‌رییه‌وه‌ به‌ڵێن درابوون بکوژن. شوانه‌کان له‌سه‌ر گرده‌کان، و داناکانی خۆرهه‌ڵات نوێنه‌رایه‌تی ئه‌وانه‌ ده‌که‌ن که‌ زیادبوونی زانین له‌ کاتی کۆتایی تێگه‌یشتن.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

ئەوەی بە گشتی لەبیر دەچێت ئەوەیە کە لە کاتی کۆتایی‌دا دوو نیشانەی ڕێگا هەن. تەنها موسا نەبوو کە لەدایک بوو، بەڵکو سێ ساڵ پێش ئەو براکەی هارون لەدایک بوو. شەش مانگ پێش ئەوەی مەسیح لەدایک بێت، هاوڕەگەزەکەی یەحیا لەدایک بوو. 1798 ناسراوترین ناساندنی «کاتی کۆتایی» ـە، و لە 1798 دا ئەو دڕندەیە (ئامێری سیاسی) کە (فاحشە) بە درێژایی سەدەکانی تاریکی سواری بوو، کوژرا؛ و ساڵێک دواتر ئەو «ژنە»ش کە سواری ئەو دڕندەیە بوو، مرد.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

1989년에는 두 대통령이 있었다. 레이건은 1989년 취임식 때까지 통치하였고, 그 후 부시 1세가 그의 통치를 시작하였다. 천이백육십 년의 끝은 바벨론 포로 생활 칠십 년으로 예표되었으며, 다리오의 조카인 고레스 장군이 잔치의 밤에 벨사살을 처형하였을 때 실제 왕은 다리오였다. 다리오와 고레스는 그 마지막 때의 두 이정표를 대표한다.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Musa na Aroni, Yohana na Yesu, Dario na Koreshi, upapa na papa, na Reagan na Bush—uhusiano wao wa kinabii wote ni vyanzo vya nuru ya unabii unapochunguzwa kwa mbinu sahihi. Hapa tungetaja kwamba Yohana, binamu yake Yesu, alikuwa sauti ya mtu aliaye nyikani, ambaye alikuwa ametanguliwa kwa mfano na Aroni, ndugu yake Musa, aliyesafiri kwenda nyikani ili akutane na Musa, kusudi awe sauti yake.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Kristo atyainua kutupua myaká makúmi matatú maya mbee, na kwa myaká makúmi matatú ila itangúlya mpinga-Kristo, kuna alama ya njiani itambulisha “sauti.” Kwa Kristo ilikuwa ni sauti ya Yohana akilia nyikani. Mwaka wa 533 Justiniano alitoa amri ikimtambulisha mpinga-Kristo kuwa msahihishaji wa wazushi na kichwa cha kanisa. Amri ya Justiniano ilikuwa “sauti” iliyotayarisha kwa ajili ya “amri” ya sheria ya Jumapili katika Mtaguso wa Orleans mwaka wa 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ecilo lya Silo, nleloj ndondoya mloño okuvwangela kutya ulweendo lwa Dario lokukunda Babela lwapandulwa popepi.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Ibutho ly’armée ya Kuro imbere y’inkuta za Babuloni ryari ku Bayuda ikimenyetso yuko gukizwa kwabo mu bunyage kwari kwegereje. Ikinyejana kirenga kimwe mbere y’ivuka rya Kuro, Uguhumekerwa kwari kwaramuvuze mu izina, kandi kwari kwatumye handikwa iby’umurimo nyir’izina yagombaga gukora mu gufata umujyi wa Babuloni awutunguje, no mu gutegura inzira yo kurekurwa kw’abana b’ubunyage. Binyuze kuri Yesaya, iri jambo ryari ryaravuzwe:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Bwana asema hivi kwa masihi wake, kwa Koreshi, ambaye nimemshika mkono wake wa kuume, ili kutiisha mataifa mbele yake; … ili kufungua mbele yake malango yenye vipande viwili; wala malango hayatafungwa; nitatangulia mbele yako, na kuyanyosha mahali palipopinda: nitavunja-vunja malango ya shaba, na kuzikata-kata pingu za chuma: nami nitakupa hazina za gizani, na mali zilizofichwa za mahali pa siri, upate kujua ya kuwa mimi, Bwana, nikuitaye kwa jina lako, ni Mungu wa Israeli.’ Isaya 45:1–3.” Manabii na Wafalme, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Ndiyo kikamanyikire y’uko ari ivyabona bibiri canke ibimenyetso bibiri vy’inzira bishimangira “igihe c’iherezo” c’ubuvugishwa, birashobora kandi kumenyekana y’uko kimwe muri ivyo bimenyetso bibiri c’inzira kigereranya ukumenyekanisha, gutangaza canke kuburira ivyerekeye amateka yegereza. Aroni, Yohana, Kuro, na Yusitiniyani bagereranya ikimenyetso c’inzira kibanziriza igihe c’iherezo. Igihe c’iherezo co mu 1798 ni iherezo ry’igihe kigereranijwe kuva mu 1776 gushika mu 1798. Ikimenyetso c’inzira kiri hagati muri ayo mateka ni ijwi rivugiriza mu bugaragwa ku bw’amateka yegereza. Ayo mateka yatangujwe n’igitabu c’itangazo ciyamiriza ubutegetsi bw’agahomerabunwa bw’umwami canke bwa papa, kandi yarangiye n’igitabu c’itangazo kigereranya kamere y’umutegetsi w’agahomerabunwa. Igitabu c’itangazo co hagati cagereranya “imburizi” y’amateka aza, kandi iyo mburizi yari iy’uko Ibwirizwa Nshingiro rya Leta Zunze Ubumwe za Amerika rizohindurwa ku mpera y’ayo mateka.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Omurongo gwo historie gwa hoveka kupa repeka mo 1989, nogwo gupera po mOmutemo gweSondo, apa eyiho lyehamberero lyarwa komurungu emyaka omatjise mazana avali komesho, mo 1789, li tokwa. 1989 wa ri eshiwo lyepwepo komapero govese omutjise-ṋaṋi, nu li zembera nEshiwo lyEpwapo mo 1798. 1989 li zembera na 1776, nu mOmutemo gweSondo guimirira 1798. Pokati kohistoria apa omuingiriro gwomono womeshonena gomono guwaninwa, historia eya hoveka 11 Septemba, 2001, nu ya twikilirira ya ya keyiho lya 1789, i waninwa, nOmbango yoMasisamine i pundurwa. Pana oku na okuriba nomutanda pokati, koro Mungu ka tjinduka. Omutanda owo ngu wa ka imirira eyiho lyohistoria yoprofete eya hoveka komOmutemo gweSondo ogu u za popepi.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

1989 kudi kumakya ku munsu wa matuku mu vesi wa makumi anayi, uku kwikaleta mupo wa Sande mu vesi wa makumi anayi na umo. Ubutumwa bwa kusemya ubwafikile panyuma pa munsu wa matuku, lelo ilyo mupo wa Sande taulafika, bwali bwa pa Seputemba 11, 2001. Busemya ukuti ku mpela ya iyo nshita ya matebeto, Ulanda lwa butatu, ulu lwafikile pa Seputemba 11, 2001, kabili ulwacimfyanyiwemo lilya line, lwalakapuma nakabili ngo kusunguka ukushingamonekwa, kabili ama citimukulu amakana yabili yalakonaunwa. Ilyo ukonaulwa uko kwafika, Satana akatendeka umulimo wakwe wa kushangaza, kabili uwo mulimo utendekela pa mupo wa Sande uleisa limo.

“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.’

“A! Mapangawa tikal an taw kan Apo iti adda koma iti maysa a pannakaawat maipanggep iti umasidegen a pannakadadael dagiti rinibu a siudad, a ita ket nganngani naisuko iti panagdaydayaw kadagiti ladladawan! Ngem adu kadagidiay a masapul koma nga agiwarnak iti kinapudno ti mangpabasol ken mangukom kadagiti kabsatda. Inton umay ti makakonvertir a pannakabalin ti Dios kadagiti panunot dagiti tattao, addanto ti nalawag a pannakasukog. Awanto iti paggugoman dagiti tattao a mangkritika ken mangdadael. Saandanto nga agtakder iti maysa a kasasaad a manglapped iti lawag a rumaniag iti lubong. Agsardengto ti panangkritikada ken panangpabasolda. Dagiti pannakabalin ti kabusor ket agurnongda para iti gubat. Adda dagiti narigat a dangadang iti sangoanantayo. Agsinnipud, kakabsatko a lallaki ken babbai, agsinnipudkayo. Makikaykaysa kayo ken Cristo. ‘Dicay saoen, Maysa a pannagtipon a pagtulagan,... dinto agbuteng iti pagbutenganda, wenno agbutengcayo. Santificarenyo ni Jehova dagiti buybuyot met laeng; ket isunto ti pagbutenganyo, ket isunto ti pagbutbutnganyo. Ket isunto ti pagsasantuaranyo; ngem agbalinto a bato ti pannakaitibkol ken bato ti pannakapakditan cadagiti dua a balay ti Israel, a siit ken silo cadagiti agnaed idi Jerusalem. Ket adunto cadacuada ti maitibkol, ket matnagda, ket maburakda, ket masiloda, ket matiliwda.’”

“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 ukumbi wa michezo. Watendaji wake, yaani wakaaji wake, wanajiandaa kutekeleza sehemu yao katika tamthilia kuu ya mwisho. Mungu hawi tena mbele ya macho yao. Miongoni mwa makutano makubwa ya wanadamu hakuna umoja, isipokuwa watu wanapoungana ili kutimiza makusudi yao ya ubinafsi. Mungu anatazama. Makusudi yake kuhusu raia wake waasi yatatimizwa. Dunia haijatiwa mikononi mwa wanadamu, ingawa Mungu anaruhusu nguvu za machafuko na uasi kutawala kwa muda. Nguvu itokayo chini inatenda kazi ili kuleta matukio makuu ya mwisho katika tamthilia hii,—Shetani akija kama Kristo, na akitenda kwa udanganyifu wote wa uovu kati ya wale wanaojifunga pamoja katika vyama vya siri. Wale wanaojisalimisha kwa shauku ya kuungana katika mashirikisho wanatimiza mipango ya adui. Sababu itafuatiwa na matokeo yake.”

“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 umefikia karibu kikomo chake. Machafuko yameujaza ulimwengu, na hofu kuu iko karibu kuja juu ya wanadamu. Mwisho uko karibu sana. Sisi tuijuao kweli yapasa tujiandae kwa kile kitakachoupata ulimwengu upesi kama mshangao wa kutisha.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

1789년 헌법의 도입으로 예표되었던 그 경고는, 십사만 사천 명의 인침이 시작될 때 둘째 가데스로 되돌아가는 셋째 천사의 경고이다. 그 경고는 요한계시록 18장의 첫째 음성의 경고이며, 그때에 뉴욕 시의 거대한 건물들만 무너진 것이 아니라, 헌법의 바로 그 본질도 변화되었다. 헌법은 영국법에 기초하여 작성되었는데, 그 근본 철학은 간명하게 “사람은 유죄가 입증될 때까지 무죄이다”라고 정의될 수 있다. 헌법은 로마법으로 알려진 것을 배격할 목적으로 작성되었는데, 그 근본 철학은 간명하게 “사람은 무죄가 입증될 때까지 유죄이다”라고 정의될 수 있다.

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

1789-ൽ മരുഭൂമിയിൽ നിന്നുള്ള മുന്നറിയിപ്പ്, ഭരണഘടനയാൽ പ്രതിനിധീകരിക്കപ്പെട്ടത്, 2001 സെപ്റ്റംബർ 11-ലെ മുന്നറിയിപ്പിനെ പ്രതിനിധീകരിക്കുന്നു; കത്തിക്കൊണ്ടിരുന്ന കെട്ടിടങ്ങൾ ആ ചരിത്രത്തെ അക്ഷരാർത്ഥത്തിലുള്ള നിവൃത്തിയാൽ അടയാളപ്പെടുത്തിയതുമാത്രമല്ല, പാട്രിയറ്റ് ആക്ടിന്റെ പാസാക്കലും (സംസാരവും) ആ മുന്നറിയിപ്പിനെ പ്രതിനിധീകരിച്ചു.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

قانون پاتریوت (قانون سال 2001 برای متحد ساختن و تقویت امریکا از رهگذر فراهم‌آوردن ابزارهای مناسبِ لازم برای رهگیری و جلوگیری از تروریسم) اندکی پس از حملات تروریستی 11 سپتامبر 2001 در کنگرهٔ ایالات متحده مطرح گردید. این لایحه در 23 اکتبر 2001 در مجلس نمایندگان و در 24 اکتبر 2001 در سنا ارائه شد. در 26 اکتبر 2001، رئیس‌جمهور جورج دبلیو بوش آن را امضا کرد و به قانون مبدل ساخت. قانون پاتریوت در پی آن بود که توانایی حکومت را برای تحقیق و جلوگیری از اعمال تروریستی افزایش دهد و صلاحیت‌های نظارتی و اختیارات نیروهای مجری قانون را گسترش بخشد، و اصل اساسی و بنیادین حقوق انگلیسی را که مقرر می‌دارد انسان بی‌گناه است تا زمانی که جرم او ثابت شود، مردود شمرد. این قانون هنوز هم امروز توسط نخبگان درون حکومت به کار می‌رود تا تشریفات قانونی، حریم خصوصی، و محاکمات عادلانه را دور بزنند.

We will continue this study in our next article.

Léelo dya mu dimi edi mu disonji dilonda.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Naum hangah taksang leh zauna mawk leh lawrhna hun hriatthiam lo tak hi kan dinhmun chu eng nge ni? A va pawi tak em! Kohhran chhunga chapona a lo leng nasa em, dik lo taka inlangna, bumna, thilthuam hmang duhna, rilru khawvel thila hruai bo zia, inhmangaih zia, leh chungnung ber nih tumna a tam em! Hêng sualte zawng zawng hian rilru an tibuai tawh a, chatuana thilte chu hriatthiam a ni ta lo. Hetiang khawvêl chanchin kal zelah kan dinhmun hriat theih nan Pathian Thu hi kan zir ve lo vang maw? He hunah kan tana tih mek hna chungchangah leh he remna siam hna kal mek laiin sualmi kan nih angin kan awmna tur hmun chungchangah hriatna nei takin kan lo awm ve lo vang maw? Kan thlarau chhandamna chungchangah ngaihtuahna eng emaw nei ta ila, tihdanglamna chiang tak kan siam a ngai. Dik takin sual simin Lalpa kan zawng a ngai; thlarau lungngaihna thuk tak nena kan sualte kan puang a ngai, chutichuan an tihboral theih nan.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Ntitukwiriye gukomeza kuguma ku butaka buroze. Turimo kwegera vuba iherezo ry’igihe cyacu cy’igeragezwa. Buri muntu wese abaze ati, Mpagaze nte imbere y’Imana? Ntiduzi ukuntu amazina yacu ashobora bidatinze kuvugwa n’iminwa ya Kristo, kandi imanza zacu zigafatwa burundu. Mbese, yoo, mbese, izo myanzuro zizaba izihe? Tuzabarwa hamwe n’abakiranutsi, cyangwa tuzashyirwa mu mubare w’abanyabyaha?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Kanisa na liinuke, na kutubu kurudi nyuma kwake mbele za Mungu. Walinzi na waamke, na kuutoa tarumbeta sauti iliyo wazi. Hili ni onyo dhahiri ambalo yatupasa kulitangaza. Mungu awaamuru watumishi wake, ‘Paza sauti, usiache; inuza sauti yako kama tarumbeta, ukawaonyeshe watu wangu kosa lao, na nyumba ya Yakobo dhambi zao.’ Usikivu wa watu sharti upatikane; isipokuwa jambo hili litendeke, juhudi zote ni bure; hata kama malaika kutoka mbinguni angeshuka na kusema nao, maneno yake yasingefaa zaidi kuliko kama angenena katika sikio baridi la mauti. Kanisa sharti lisisimke kutenda. Roho wa Mungu hawezi kamwe kuja ndani mpaka liandae njia. Yapasa kuwepo uchunguzi wa moyo wa dhati. Yapasa kuwepo sala ya pamoja, yenye kudumu kwa saburi, na kwa njia ya imani kuyadai ahadi za Mungu. Yapasa kuwepo, si kuuvika mwili gunia kama ilivyokuwa nyakati za kale, bali kunyenyekea kwa kina kwa nafsi. Hatuna sababu hata ya kwanza ya kujipongeza nafsi zetu na kujikweza. Yatupasa kujinyenyekeza chini ya mkono wa Mungu ulio hodari. Yeye atatokea kuwafariji na kuwabariki watafutao kwa kweli.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Umurimo uri imbere yacu; tuzawukora? Tugomba gukora vuba, tugomba gukomeza kujya mbere tudahwema. Tugomba kuba twitegura umunsi ukomeye w’Umwami. Nta gihe dufite cyo guta, nta gihe dufite cyo kwishora mu migambi y’ubwikunde. Ab’isi bagomba kuburirwa. Twebwe nk’ab’umwe ku giti cye dukora iki kugira ngo tuzanire abandi umucyo? Imana yasigiye umuntu wese umurimo we; buri wese afite uruhare agomba gukora, kandi ntitwashobora kwirengagiza uwo murimo keretse dushyize ubugingo bwacu mu kaga.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“E hoku poʻe hoahānau, e ho‘oha‘aha‘a anei ‘oukou i ka ‘Uhane Hemolele, a e ho‘onele iā ia e ha‘alele? E pani anei ‘oukou i waho i ka Hō‘ola i ho‘omaika‘i ‘ia, no ka mea, ‘a‘ole ‘oukou i mākaukau no kona alo? E waiho anei ‘oukou i nā ‘uhane e make me ka ‘ike ‘ole i ka ‘oia‘i‘o, no ka mea, ua nui loa ko ‘oukou aloha i ka noho mālie i mea e ‘auamo ai i ka ukana a Iesū i ‘auamo ai no ‘oukou? E ala kākou mai ka hiamoe. ‘E kuoonoono, e maka‘ala; no ka mea, ‘o ko ‘oukou ‘enemi, ka Diabolo, me he liona ‘uō lā, ke hele a puni nei, e ‘imi ana i ka mea āna e ale ai.’” Review and Herald, Malaki 22, 1887.