We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Tukabangila kusungula kufwila chilengwa ca kulekelesha ca Daniele pa kusontelela Daniele ngo cimanyikilo ca bantu ba cipangano ca kwa Lesa ba mu nshiku sha kulekelesha, kabili twaloleshekesha pa vesi yakwe ya ntanshi pamo ne cipandwa ca kulekelesha ukutendeka ukusontelela imibelele ya bupolofita iya bantu abo ba mu nshiku sha kulekelesha abaimininwa na Belteshazzar. Bantu ba cipangano ca kwa Lesa ba mu nshiku sha kulekelesha baimininako baMillerite ba mu cilangililo ca malaika wa ntanshi, kabili na bamwe ne nkana ine ne myanda ine na bane ba mu cilangililo ca malaika wa butatu. BaMillerite bafikilishe umulumbe wa bafyakashi ikumi, kabili uwo mulumbe ulebwekeshwapo na pa kalata konse mu nshiku sha kulekelesha.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kongomisiwa eka xifaniso xa tinghwendza ta khume, ntlhanu wa tona a ti tlharihile, kutani ntlhanu ti ri ta vuphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka ku ya hi rito rin’wana ni rin’wana, hikuva xi tirha hi ndlela yo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta tshama xi ri ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Phetoho ea mekgatlo ka bobedi ya matsatsi a bofelo ke phetoho ya Bo-Advente.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«لەم مەتەلەی دە خوێندنەوەی متا 25، سەرچاوەی ئەزموونی گەلی ئەدفێنتیستیش ڕووندەکاتەوە.» The Great Controversy, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Vamilleri vakamela līnga lya mūnyanyike wa kwanza, nendī mavao gāvo gakavakilwanga lōli na kanisa lya Filadelfia. Mwaka wa 1856, līnga lya Vamilleri va Filadelfia lyahāmile kuja mu līnga lya Laodikia, nendī mu uasi wa 1863, lyahāmile kangi kuja mu kanisa lya Waadventista wa Siku ya Saba la Laodikia.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Abantu abali ikhulu limwe namakumi amane lane lenkulungwane bamele intshukumo yengelosi yesithathu, futhi amava abo nawo amelwa libandla laseFiladefiya. Ngo-1989, incwadi kaDaniyeli yavululwa ebandleni lama-Adventist oSuku lwesiXhenxe laseLawodike, njalo ngoSepthemba 11, 2001, kwaqala intshukumo yama-Adventist yaseLawodike; kuthi ngoJulayi ka-2023, kwafika uguquko lokubuyela entshukumweni yaseFiladefiya.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Belteshazzar, au Daniel amesaririka Philadelphian iyiruguru mu misi y’iherezo, gisubiramo amaserukira y’Abafiladelifiya y’Abamilerite “ku nyuguti yayo yose.” Umurongo wa mbere w’iyerekwa rya nyuma ugereranya abo bantu bo mu misi y’iherezo, kandi ubuhamya bwa nyuma bw’iyerekwa rya nyuma bugomba guhura n’ubuhamya bwa mbere bw’iyerekwa rya nyuma. Igikorwa cyo kwezwa cyo muri Daniyeli igice cya cumi na kabiri kigaragaza ukwiyongera kw’ubumenyi, n’amatsinda abiri avamo kubera uko. Belteshazzar ni yo shusho ya nyuma kandi isumba izindi y’abanyabwenge bo mu misi y’iherezo. Muri Daniyeli igice cya cumi na kabiri harimo nibura ukuri gutanu k’ubuhanuzi kwabaye inkingi z’amajanja z’umutwe w’Abamilerite, kandi bigomba gusubirwamo mu murimo wa marayika wa gatatu.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Telek ni mchakato wa utakaso unaozalisha makundi mawili ya waabudu, na kwa hiyo hutimiza mfano wa mabikira kumi katika harakati za mwanzo na za mwisho.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:4, 9, 10.
Naye wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka.... Akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Abalimba wakati w’abantu babiganya (ab’amage), bishingiye ku kumenya kwabo (gucagagura mu bwenge) ukwiyongera kw’ubumenyi guhishurwa mu gihe cy’iherezo, haba mu wa 1798 ku ba-Millerite, cyangwa mu wa 1989 ku bihumbi ijana na mirongo ine na bine. Abantu b’Imana basabwa kumenya yuko U-Adventisme ari ubunararibonye bw’umugani w’abakobwa cumi b’inkumi, kuko hatariho uko kumenya ntibazashaka gusobanukirwa igihe “cy’iherezo” cy’igisekuru cya nyuma cyageze, cyangwa ubutumwa bwari bwarafunguwe icyo gihe. Hatariho gusobanukirwa yuko ubunararibonye bw’Abadiventisti ari igikorwa cy’igeragezwa ry’intambwe eshatu, gishingiye ku iterambere rigenda ry’ukuri, rikageza ku ngaruka y’“ubugingo cyangwa urupfu,” ntibishoboka kumenya umuhamagaro wo hejuru wa buri Mudiventisti w’Umunsi wa Karindwi. Belteshazzar ashushanya abantu bazi ko banyuze mu gikorwa cyo kwezwa kigereranywa no “kwezwa, kugirwa abazungu, no kugeragezwa.” Icyo gikorwa nyine cyo kwezwa cy’intambwe eshatu kigaragazwa mu buryo bwihariye ko ari umurimo wa Mwuka Wera.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Lelo kane nangu mweeleza kweli; ni vema kwenu mimi niondoke: kwa maana nisipoondoka, Mfariji hatakuja kwenu; bali nikienda zangu, nitamtuma kwenu. Naye atakapokuja, atauhakikisha ulimwengu kwa habari ya dhambi, na ya haki, na ya hukumu: kwa habari ya dhambi, kwa sababu hawaniamini mimi; kwa habari ya haki, kwa sababu mimi naenda kwa Baba yangu, wala ninyi hamnioni tena; kwa habari ya hukumu, kwa sababu mkuu wa ulimwengu huu amekwisha kuhukumiwa. Bado ninayo mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa. Lakini atakapokuja yeye, Roho wa kweli, atawaongoza awatie kwenye kweli yote; kwa maana hatanena kwa shauri lake mwenyewe; lakini yote atakayoyasikia, hayo ndiyo atakayoyanena; naye atawapasha habari ya mambo yajayo. Yohana 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Omulimu gw’Omwoyo Omutukuvu mu kukulembera abawala abagezi okuyingira mu “mazima gonna,” gwetaagisa nti abuulirire, kwe kugamba okunenya oba okukkakkanya omusango, ensi olw’ekibi, n’obutuukirivu, n’omusango, nga zino ze ntambula zennyini essatu ezireeta omuwala omugezi oba omusirusiru mu Daniyeri essuula ey’ekkumi n’ebiri. Obubaka Yesu bwe yalaga ng’omulimu gw’Omwoyo Omutukuvu bwe “mafuta,” agabikkula enjawulo wakati w’abagezi n’ababi mu Daniyeri 12. Abantu ba Katonda ab’ennaku ez’enkomerero bateekwa okutegeera okwongerako kw’okumanya okw’omulembe gwabwe, era okumanya okwo kuliimu okutegeera kwabwe nti mu lugero lwa Matayo essuula ey’amakumi abiri mu etaano, bo oba basirusiru oba bagezi.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
Yohana alionyeshwa mambo haya katika maono matakatifu. Aliliona kundi linalowakilishwa na wale wanawali watano wenye hekima, taa zao zikiwa zimerekebishwa na kuwaka, naye akasema kwa mshangao wa furaha, “Hapa ndipo ilipo saburi ya watakatifu; hapa ndipo walipo wale wazishikao amri za Mungu na imani ya Yesu. Nami nikasikia sauti kutoka mbinguni ikiniambia, Andika, Heri wafu wafao katika Bwana tangu sasa: Naam, asema Roho, ili wapate kupumzika kutokana na taabu zao; na matendo yao huwafuata.”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Angelos mbili za kwanza ziliposikika, wengi waliokuwa wamezisikia walidhani kwamba wangeishi hata kuuona ujio wa Kristo katika mawingu ya mbinguni. Lau wote waliodai kuiamini kweli wangekuwa wametimiza wajibu wao kama mabikira wenye hekima, ujumbe huu ungekuwa tayari umetangazwa kwa kila taifa, jamaa, lugha, na watu. Lakini watano walikuwa na hekima na watano walikuwa wapumbavu. Kweli ilipaswa kutangazwa na wale mabikira kumi, lakini ni watano tu waliokuwa wamefanya maandalizi yaliyo ya lazima ili kujiunga na kundi lile lililotembea katika nuru iliyokuwa imewajia. Ujumbe wa malaika wa tatu ulihitajika. Tangazo hili lilipaswa kutolewa. Wengi waliotoka kwenda kumlaki Bwana-arusi chini ya ujumbe wa malaika wa kwanza na wa pili, waliukataa ujumbe wa malaika wa tatu, ujumbe wa mwisho wa kuujaribu ulimwengu utakaotolewa kwa dunia.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].
“Omulimo ogufaananako guti gulituukirizibwa malayika oyo omulala, akiikiriddwa mu Kubikkulirwa 18, bw’aliwa obubaka bwe. Obubaka bwa bamalayika ow’olubereberye, ow’okubiri, n’ow’okusatu bulina okuddibwamu. Okuyitibwa kuliba kuweebwa ekkanisa nti, ‘Muve mu ye, mmwe abantu bange, muleme okussa ekimu mu bibii bye.’ ‘Babulooni ekkulu egudde, egudde, era efuuse ekifo kya badayimooni okubeera, n’ekkomera lya buli mwoyo omubi, era akasolya ka buli nnyonyi etali nnongoofu era egy’omuzizo. Kubanga amawanga gonna ganywedde ku mwenge ogw’obusungu bw’obwenzi bwe, ne bakabaka b’ensi baayenda naye, n’abasuubuzi b’ensi bagaggawalidde olw’obungi bw’eby’okwewunda bye…. Muve mu ye, mmwe abantu bange, muleme okussa ekimu mu bibii bye, era muleme okufuna ku bibonyoobonyo bye: kubanga ebibi bye bituuse okutuuka mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe’ [Kubikkulirwa 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Eto nyonso ya mokapo oyo moko na moko, mpe bótánga yango na bokebi monene, koleka nyonso miwátá mibale ya nsuka: ‘Mpe pole ya mwinda ekongenga lisusu ata moke te kati na yo; mpe mongongo ya mobálani mpe ya mwasi ya libála ekoyokama lisusu ata moke te kati na yo: mpo bato na yo ya mombongo bazalaki bato minene ya mabelé; mpo bikólo nyonso ekosamaki na kindoki na yo. Mpe kati na ye emonanaki makila ya basakoli, mpe ya basantu, mpe ya bato nyonso oyo babomamaki na mabelé.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
"مێژووی دە کچانی پاکیزە لەلایەن مەسیح خۆیەوە دراوە، و پێویستە هەر تایبەتمەندییەک بە وریاییەوە بخوێندرێت. کاتێک دێت کە دەرگا دادەخرێت. ئێمە یان بە کچانی دانا نمایەندە دەکرێین یان بە کچانی نەزان. ئێستا ناتوانین جیاوازییان بکەین، و دەسەڵاتمان نییە بڵێین کێ دانایە و کێ نەزانە. هەندێک هەن کە ڕاستی بە ناڕاستی دەگرنەخۆ، و ئەمانە لە دەرەوە وەک داناکان دیار دەکەون." Manuscript Releases, volume 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Nabuadventista, kumwita wanaume na wanawake watoke Babeli wakati wa sheria ya Jumapili inayokuja upesi, “tunawakilishwa ama na wanawali wenye hekima au na wapumbavu.” Kundi ambalo Yohana aliliona “likiwakilishwa na wanawali watano wenye hekima, taa zao zimeandaliwa na kuwaka,” ambao Yohana aliwatambulisha zaidi kuwa ni wale walio na “sabr ya watakatifu,” na ambao “huzishika amri za Mungu na imani ya Yesu,” ndio wale laki moja na arobaini na nne elfu wanaotakiwa kuzishika amri za Mungu, kuitenda imani ya Yesu, na kujua kwamba wao ndio wanawali katika mfano wa Mathayo ishirini na tano. Si kwamba tu wanahitaji kufahamu kuwa wao ni ama wanawali wenye hekima au wapumbavu, bali ni lazima warudie uzoefu uliowakilishwa na Danieli kuwa “wamesafishwa, wamefanywa weupe, na wamejaribiwa.”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Na baimbile, kumpala ya lukalamo, ne kumpala ya banyang’anzi bane, ne bakalamba, ulwimbo lwa musango ngo lwa cipya; kabili takwali umuntu uwalingile ukusambilila urwo lwimbo kano impu milongo ine na bane, ne nkana zine, abo abasombolwelwe ukufuma pe sonde. Aba ni bo abashitafisibwe na banakashi; pantu ni bafiololo. Aba ni bo abakonka Umwana wa mpanga konse akwenda. Aba basombolwelwe ukufuma mu bantu, ukuba amatanda yakubalilapo kuli Lesa na ku Mwana wa mpanga. Kabili mu kanwa kabo tamwasangilwemo ubufi; pantu tabalina akanenwa kumpala ya lukalamo lwa kwa Lesa. Ukusokolola 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
هەیە کەمینە پێنج ڕاستی لە دانیال بەشی دوازدەهەمدا نیشان دراون، کە ڕاستیگەلێکن پەیوەندیدار بە بزوتنەوەی میلەریتەکانی پەیامی فریشتەی یەکەم، کە لەلایەن بزوتنەوەی سەد و چل و چوار هەزارەکەوە دووبارە دەکرێنەوە و بە تەواوتری تێدەگەندرێن. یەکێک لەو ڕاستیانە، پرۆسەی پاککردنەوەی سێ هەنگاویە کە پەیوەستە بە مەتەڵی دە کچە پاکیزەکەوە. یەکەم ڕاستییەک کە ویلیام میلەر لە بوارەی کاتی پێشبینییەوە تێگەیشت، «حەوت کات»ی لاویان ٢٦ بوو، و ئەو ڕاستییە لە دانیال ١٢ ناسێنراوە، و ئەوە یەکەم ڕاستییە لە مێژووی میلەرییە کە لەوێدا باس کراوە.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:4–10.
Lakini wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho; wengi watapita huku na huko, na maarifa yataongezeka. Kisha mimi, Danieli, nikatazama, na tazama, wakasimama wawili wengine, mmoja upande huu wa ukingo wa mto, na mwingine upande wa pili wa ukingo wa mto. Mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Itakuwa hata lini kufikia mwisho wa mambo haya ya ajabu? Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aliye hai milele na milele kwamba itakuwa kwa wakati, na nyakati, na nusu; na atakapokuwa amekamilisha kuvunja-vunja nguvu za watu watakatifu, hayo yote yatatimizwa. Nami nikasikia, lakini sikuelewa; ndipo nikasema, Ee bwana wangu, mwisho wa mambo haya utakuwa nini? Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watasafishwa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Ekyeswa kino kitandika n’ekitabo kya Danyeri okusibibwa okutuusa mu kiseera eky’enkomerero, era ekyeswa kino kiggwa nga ekitabo kya Danyeri kisibiddwa okutuusa mu kiseera eky’enkomerero. Wakati w’okusibibwa okw’olubereberye n’okw’enkomerero okw’ebigambo bya Danyeri, obujulirwa obw’ekirayiro obwa “Oyo, abeera omulamu emirembe n’emirembe,” bwali nti “kiribaawo okumala ekiseera, n’ebiseera, n’ekitundu ky’ekiseera; era bw’alimala okusaasaanya amaanyi g’abantu abatukuvu, ebyo byonna birituukirizibwa.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
ئەوەی ئەم شایەتییەی سوێندخواردوی دابین کرد، ئەوە بوو کە لە سەر ئاوەکان بوو و کتانی لەبەردا بوو. دانیال فریشتەیەکی لەسەر یەک کەناری ڕووباری حیددەکیل بینی و فریشتەیەکی دیکە لەسەر ئەو کەنارەی دیکە، و یەکێک لەو فریشتانە پرسیارێکی کرد، کە ئەوەی لە سەر ئاوەکان بوو وەڵامی دایەوە. پرسیارەکە ئەمە بوو: «هەتا کەی؟» ئەمە هەمان دوو وشەی یەکەمی ئەو پرسیارەیە کە لە ئایەتی سێزدەی بەشی هەشتی دانیالدا پرسیار کراوە.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Basi ni kasikia mtakatifu mmoja akinena, naye mtakatifu mwingine akamwambia yule mtakatifu fulani aliyenena, Hata lini itakuwa maono hayo kuhusu sadaka ya kila siku, na lile kosa la uharibifu, hata patakatifu pamoja na jeshi kutiwa chini ya miguu? Naye akaniambia, Hata siku elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa. Danieli 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
mo imbiadi luwi lwa buanudi lufwa mu mazungumzo yombi, isipokuwa kwamba katika sura ya nane, Danieli alikuwa kando ya Mto Ulai, wala si Mto Hiddekel. Katika sura ya nane malaika (mtakatifu) “akamwuliza yule mtakatifu fulani aliyesema, hata lini.” Neno la Kiebrania lililotafsiriwa kuwa “yule mtakatifu fulani,” ni neno la Kiebrania “Palmoni,” lenye maana ya Mhesabuji wa Ajabu, au Mhesabuji wa Siri. Katika sura ya nane Yesu (Mhesabuji wa Ajabu) alikuwa akisema, naye mtakatifu mwingine akamwuliza Yesu (yule mtakatifu fulani), “hata lini.”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Mwikulu gwa dikumi na ibili, Ula udi mwenze pa mulu wa meema wamusungilwa kudi mwanjelo udi ku luseke lumwe lwa mwele wa Hiddekel ne: “kuikala too?” Iyi mipangilu ibili yela kufuanyikijiibwa pamo, mulongo pa mulongo. Dipangadiko dya kumpala dya mwikulu gwa mwandamukwawu ne: “bimwina kuikala too embaji wa dimumwenenu wa kupondwa kwa kaaba kasweete ne cilwilo, cidi cikumbana dyambedi ku buhedeni, ne paanyuma ku bupaapa?” Dipangadiko dya mwikulu gwa dikumi na ibili ne: “bimwina kuikala too too ne ku mpela wa bya kumona ebi byansamuna?” Pashiishe dyandamuna dya difungila didi dipanwa kudi Palmoni, Mulanguli wa Mibala wa Kusemesa, udi uvwale bilamba bya lineni ne mwimane pa mulu wa meema ne: “cikala bwa ciibi, ne biibi, ne citupa; ne padiye mamana kumwaja musinga wa bukole bwa bantu basweete, byebi byonso bikamane.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Ulai na Hiddekel mifu yamiŋa ni ayi: “mefii ni henaŋa ɓeŋa ɓeŋa yaṅa ma lumu yaŋa ŋwene na ŋaŋga a Nyambe, li lɛ paganisimi, na mbusu papalisimi, wɛsi ba tita nsiŋga Ɔsanctuary na host?” Mvutu ni ete, ŋgandɛ ya titaki nsi esili mu 1798, tango mosala wa Palmoni wa koŋgɔla tempelo ya Millerite ebandi, mpe na nsuka ya mbula tuku nne na motoba na nsima, mu 1844, tango sanctuary esengelaki kopetolama.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Mukanda ya dikumi na mibale, Daniele waka lulamanu luvwahananga, “kadi nang’umvwijileko to.” Daniele alombwele luse luakumvwa, bu muena kulombola kwake Klisto. “E Mukalenge wanyi, bintu ebi bikapwisha bishi?” Kulombola kwake luse luakumvwa kwalombolanga luse lua bakengele ba mayele luakumvwa, pantu lulamanu lonso lwapangilwe pankaci pa biambilu bibidi bia kubanga ne kubanga bialeja ne mukanda wa Daniele uvudijibwe too ne dîba dia mpelu. Daniele walombolanga luse luakapetshibwa William Miller lua kumvwa bushuwa bualu buakavudijibwa mu 1798, ne bushuwa bua kumpala buakamutangijibwa ku dimanya bualaadi bua kupondopwa kua nzubu wa busantu ne musumba wenda, kumpala ku bupagani ne pashishe ku bupapa, mu tshikondo tshia bukole bua bantu ba busantu buakabalanganishiibwa, mu kujaadika kua “misangu mufitu,” ya Lewi mukapu wa makumi abidi ne mutanda.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
မిల్లာ၏ အမှန်တရားကို သိလိုသော ဆန္ဒကို ဒံယေလ၏ ဆန္ဒဖြင့် ကိုယ်စားပြုထားသော်လည်း၊ မిల్లာ၏ နားလည်မှုမှာ မပြည့်စုံသေးခဲ့သည်။ ဒံယေလသည် မिल्लာ၏ ဆန္ဒကို ကိုယ်စားပြု၍၊ ဗေလတရှဇ္ဇာသည် ထိုအရာနှင့် ရူပါရုံကို ပြည့်စုံစွာ နားလည်သောသူများကို ကိုယ်စားပြုသည်။ ဒံယေလ အခန်းကြီး ၁၂ တွင် မిల్లာရိုက်များ၏ အတွေ့အကြုံတွင် ပါဝင်ခဲ့သော အရေးကြီးသည့် အမှန်တရားများ အနည်းဆုံး ငါးခုရှိပြီး၊ ထိုအရာများသည် တစ်သိန်းလေးသောင်းလေးထောင်၏ သမိုင်းတွင် တူညီသည့် အပြိုင်ဆိုင်ရာ တန်ဖိုးတူဖြစ်ရပ်တစ်ခုကို တွေ့ရမည်ဖြစ်သည်။ တစ်ခုမှာ၊ သူတို့သည် အဆင့်သုံးဆင့်ပါသော စမ်းသပ်မှု လုပ်ငန်းစဉ်နှင့်အတူ သတို့သမီးကညာ ဆယ်ယောက်၏ ဥပမာကို မိမိတို့ ပြည့်စုံစေခဲ့ကြောင်းကို ပြည့်စုံစွာ နားလည်ခဲ့ကြသည်။ နောက်တစ်ခုမှာ၊ သူတို့သည် ဝတ်ပြုရာကျမ်း အခန်းကြီး ၂၆ ထဲရှိ “ခုနစ်ကြိမ်” ၏ အခြေခံကျောက်တိုင်ကို နားလည်ကြသည်။
We will continue this study in our next article.
Tuza gukomeza iri somo mu nyandiko yacu ikurikira.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“‘Nĩrĩa ũthamaki wa igũrũ ũkaheananishio na airĩtu ikũmi a ndumirĩri, arĩa maatooire taa ciao, makiuma mathiĩ kũrutanĩra na mũgũrũki. Na atano a o maarĩ a ndũngata, na atano maarĩ mabũru. Arĩa mabũru maatooire taa ciao, no matiakuuha maguta hamwe nayo; no arĩa a ndũngata maatooire maguta thĩinĩ wa nyũngũ ciao hamwe na taa ciao. Na rĩrĩa mũgũrũki ekererete, othe magĩkoma, magĩona tũrũ. Na gatagatĩ ka ũtukũ gũkĩgwatwo mũrĩrio, rũkai! mũgũrũki nĩarooka; umanai mũthiĩ kũmũrutanĩra. Hĩndĩ ĩyo airĩtu acio othe magĩũkĩra, magĩthondeka taa ciao. Na arĩa mabũru makĩĩra arĩa a ndũngata atĩrĩ, Tũheei maguta manyu; nĩgũkorwo taa ciitũ nĩikinyirĩte. No arĩa a ndũngata makĩcookia, makiuga atĩrĩ, Ti ũguo; nĩguo gũtikĩhaane ithuĩ na inyuĩ: no rĩrĩ, thiĩi kũrĩ arĩa mooragia, mwĩgurĩre inyue ene. Na rĩrĩa mathiĩte kũgũra, mũgũrũki akiũka; na arĩa maarĩ mehaarĩirie makĩingĩra hamwe nake kũrĩ iruga; na mũrango ũgĩhingwo. Thuutha wa ũguo airĩtu arĩa angĩ nao magĩũka, makiuga atĩrĩ, Mwathani, Mwathani, tũhingũrĩre. No agĩcookia akiuga atĩrĩ, Tiitherũ ndamwĩra, niĩ ndĩmũmenyĩ. Nĩ ũndũ ũcio taamĩrĩrai; nĩgũkorwo mũtirĩ kuũmenya mũthenya kana ihinda rĩrĩa Mwana wa Mũndũ arũka.’”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Kwetu twayikala lelo mu biro bya bulanda bukatampe nganshi, kabili takuli nangu umo pakati kesu uwafwile ukucelela mu kufwaya ukwiteyanya ku kwisa kwa kwa Kristu. Takufwile ukuba nangu umo uwalondela icilangililo ca ba namwali bapumbafu no kucetekela ukuti cikaba icakutekanya ukulolela ukufika pa nshita ya mapusho ilyo talapokelela ukwiteyanya kwa mibele yakwe ukuti eme muli iyo nshita. Cikaba calelulwa nganshi ukufwaya ukulungama kwa kwa Kristu ilyo abeni bakaletwa mukati no kupimwa. Lelo ni nshita ya kufwala ukulungama kwa kwa Kristu,—umwingila wa bucupo uukamulinganya ukwingila mu cakulya ca bucupo ca Mwana wa mpanga. Mu cifwanikiso, ba namwali bapumbafu balangililwa nga balelomba amafuta, no kufilwa ukuyapokelela pa kulomba kwabo. Ici cilesosa mu cifwafwa pa abo abashiteyenye beka ku kwikula imibele iyo ingema mu nshita ya mapusho. Cili nge fyo benga ya ku bena mupalamano no kuti, Mpeni imibele yenu, nangu ninshi nkaloba. Abo abali aba mano tabaishile ukupela amafuta yabo ku nyali ishalebemba isha ba namwali bapumbafu. Imibele tayifwailwa ukutwalilwa ukufuma ku muntu umo ukuya ku muo; tayakulwa ku kushita nangu ku kushitishe; ifwile ukupokelelwa. Shikulu alipela ku muntu onse ishuko lya kupokelela imibele iyalungama mu maora ya kuyeshiwa; lelo tashitile inshila iyo umuntu umo anga pela ku mubiye imibele iyo akwete no kwikula mu kupita mu fyakosa, mu kusambilila amasambililo ukufuma ku Kasambilisha Mukalamba, pakuti alangishe ukutekanya pa mayesho, no kusansa icitetekelo pakuti asendeleko impili sha bulefi. Cishinka ukuti tekuti umuntu apase ukununkhila kwa kutemwa,—ukupela ku mubiye ubutekanye, amano ya kucita ifintu, no kukakatika. Cishinka ukuti tekuti umutima wa muntu umo upongolwele mu wumbi ukutemwa kwa kwa Lesa no kwa buntu.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Nguni amatembeho, eanina he onduka hi tuhokoloka pamwe, ko esimbu dya oikutu yosi yondunge oya kala ya hololwa kongeleka yomyeseko ya yooloka. Awa taya kala va yuka komudi waayele, awa taya longifa eitavelo nafiyo kehelela, ova li ovo va hololwa va yuka momayeselo nomomahombolo momatango ga piti gohupumhulo wavo, ndele va nyola ondunge yavo momufaneko waKristus. Ova li ovo va kulika oudano wa pofingo naKristus, ava, mokutya eendunge deni nomusa gweni, ova longithwa pamwe moukwatya wowanhu waKalunga. Ndele kape na omunhu ta dulu okuninga mukwawo okuhepa kwomutima nomaundu ga zilikwa gopamwene, ndele a mu pe omaludi geni momapuko geni nouladi wowanhu. Keshe umwe wetu ota dulu okuninga oshinima shihapu komukwetu mokupa ovanhu oshiholekwa shokufana naKristus, ndele mokuvapundulula va ye kuKristus molwa eyukipalifo olo vehe naalo itava dulu okuyemena momatumbulo. Ovanhu ova na okufikama mokulomba molwa oshinima oshinene shokutunga ondunge, ndele va tunge eendunge davo momudelolongo waKalunga.” The Youth Instructor, January 16, 1896.