Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Mu gice cya cumi, Daniyeli agaragazwa nk’uwazuwe avanywe mu minsi y’icyunamo binyuze mu nzira y’intambwe eshatu y’ubutumwa bwiza bw’iteka ryose. Hanyuma Gaburiyeli aha Daniyeli amateka y’ubuhanuzi yo mu gice cya cumi na kimwe, bityo akagaragaza amateka y’umucyo w’Uruzi runini Hiddekel.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Han mkpa nke ịmụ Okwu Chineke nke ọma karịa. Karịsịa, Daniel na Mkpughe kwesịrị inweta nlebara anya dịka ọ dịtụbeghị mbụ n’akụkọ ọrụ anyị. Anyị pụrụ inwe obere ihe anyị ga-ekwu n’ụfọdụ akụkụ banyere ike Rom na papacy, ma anyị kwesịrị ịdọ aka ná ntị n’ihe ndị amụma na ndịozi dere n’okpuru mmụọ nsọ nke Mmụọ Chineke. Mmụọ Nsọ ahaziela ihe dị otu a, ma n’inye amụma ahụ, ma n’ihe omume ndị e gosipụtara, iji kuzie na a ghaghị ime ka onye ọrụ mmadụ ghara ịpụta ìhè, zoo n’ime Kraịst, nakwa na a ga-ebuli Jehova Chineke nke eluigwe na iwu Ya elu.
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Danyeri kitabho soma. Theya pratidarshit rajyakhonggi itihas point by point kougatlu. Mapham pumnamakta leiriba rajneitigi thawai mi-sing, sabha-sing, amapung phaba lanmee khudingmak adu yeng-u; amasung nupa-misinggi chaoraba yumpham aphaba mapanda Tengban Mapu-na kari matamda thabak toukhibage, amasung mi-gi mahousagi phurup adu leipakta leihankhibage, adu thajabani. Achouba oiba adu Tengban Mapu amatanina phangjare. Atingba mibagi mangal aduda Mahakna amadi anouba mapu ama thadok-i, aduga ama tougat-i haibasi yenglare. Mahakpu malem pumnamakki Ningthou oina phongdok-i, Mahakki mateng piba nungaiba ningthou leibak adu thabaktuna leplagani—Numit Khongchatpa Ahallup, ahingba Tengban Mapu, pumnamakki ningthiba phibam, houjik leiriba matamgi Punsiba Mapu, lakpagi matam phongdokpa. Soma-u, amasung khang-u: mi-na mahakki thamoibu aphaba maramda yakairaga chatpa aduda, mahak kari haina nungsitpa, kari haina natraga mapung phaba, kari haina matam khara khaktagi eigi, kari haina lallaba, kari haina maram chaba oiba adu.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
Umoya Oyingcwele ngo-Isaya usikhomba kuNkulunkulu, uNkulunkulu ophilayo, njengento eyinhloko okufanele ibhekwe—kuNkulunkulu njengoba embuliwe kuKristu. “Ngokuba sizalelwe umntwana, siphiwe indodana; nombuso uyakuba semahlombe ayo; igama layo liyakuthiwa uMangaliso, uMeluleki, uNkulunkulu onamandla, uYise ongunaphakade, iNkosi Yokuthula” [Isaya 9:6].
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Ulumuli ulu Daniel apokele bulungulu ukufuma kuli Leza, lwapelwe sana-sana pa nshiku ishi sha ku mpela. Ifimonwa ifyo amwene ku mbali sha Ulai na Hiddekel, imilonga ikulu iya mu Shinari, nomba fili mu kusambilila ukwa kufikilishiwa, kabili ifintu fyonse ifyalandilwe libela fikaya ku fikilishiwa bwangu.” Manuscript Releases, volume 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
A Balaneya Nzambi “wafwikishe mambu mutindu yina” na kupesama ya profesi “mpe mambu yina salamaki” ya emononeli ya nsuka ya Daniele, mpasi te kapu ya ntete (zomi), kele kumonisa nzinga ya bantu ya Nzambi na bilumbu ya nsuka, mutindu mosi mpe kapu ya nsuka (zomi na zole). Kulongama ya bakapu yina tatu yina kele kusala nsemo ya Mvula ya Hidekele, yina “pesamaka mingi-mingi samu na bilumbu yayi ya nsuka,” salamaka samu na kunata ndimbola ya “kieleka” ya bitambi tatu. Na ntete yina kele kuwakana na nsuka, mpe na kati-kati yina kele kumonisa ntomboki, beto kele na yo kaka ve nzingulu ya ndinga ya Baebele ya “kieleka,” yina salamaka na nkanda ya ntete, ya kumi na tatu, mpe ya nsuka ya alfabete ya Baebele, kansi beto kele mpe kumona kidimbu ya Alfa mpe Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Danyeli ishuumi ya ikumi yerekana abantu ibihumbi ijana na mirongo ine na bine, bumva neza iyerekwa rya “chazon” ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri, kandi n’iyerekwa rya “mareh” ry’imyaka ibihumbi bibiri na magana atatu. Si uko gusa basobanukiwe ayo mayerekwa yombi, ahubwo bafite n’ubunararibonye bwo gutsindishirizwa kubwo kwizera bukomoka ku iyerekwa rya “marah” ry’umugore kandi ritera igikorwa, ari ryo “ryo kuboneka.”
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Ku yàachik’ le puksi’ik’al yéetel le óolal, bey xan ku yàachik’ le wíinklil, leti’ u leyil Dios u beelilil waats’utsil yaantal tumen meyaj. Le ejercisioo’ leti’ ku tsolok. Tu paach u meyajil le leyiloo’, Dios ts’aik ti’ yéetel u t’aan le medioso’ob ti’ u nojoch kuxtalil u tuukul yéetel u pixan.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bibilia ina kanuni zote ambazo wanadamu wanahitaji kuelewa ili wawe wamefaa ama kwa maisha haya au kwa uzima ujao. Nazo kanuni hizi zaweza kueleweka na wote. Hakuna mtu mwenye roho ya kuthamini mafundisho yake awezaye kusoma hata kifungu kimoja cha Bibilia bila kupata humo wazo fulani lenye msaada. Lakini mafundisho ya Bibilia yaliyo ya thamani kuu hayapatikani kwa kusoma mara chache-chache au kusiko na mpangilio. Mfumo wake mkuu wa kweli haujawasilishwa kwa namna ya kuweza kutambuliwa na msomaji wa haraka au asiyejali. Hazina zake nyingi ziko mbali chini ya uso, nazo zaweza kupatikana kwa utafiti wa bidii na juhudi ya kudumu pekee. Kweli zinazounda ule ukamilifu mkuu zapaswa kutafutwa na kukusanywa, ‘hapa kidogo, na pale kidogo.’ Isaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Yabyo vyo ivho weko ukesengululwa na kukumbanwa pamwenga, vikafwaninwa kufikilila umwafya umo ku muyake. Buli Injili yakwe yungafwa kuli zino zya muyake, ubusokololo bonse bwumobwene bulondolola ubwa bumbi, ichine conse cakulungamika ukutwalilila kwa chine chimbi. Ififwanikisho fya ntambi ya Chiyuda filengeshywa ukumfwikwa bwino ku njili. Buli cishinte mu Cebo ca kwa Lesa cakwata icifulo caco, buli cintu cimo cakwata ico cicisenda. Kabili icimwangala conse, mu mapange na mu kucita kwaco, cileshimikila pa Mulengi wa ciko. Imwangala iili fi te kuti iletwa mu mano nangu ukubumbwa ku mano yambi kanofye aya Uwa Muyayaya.
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“Mu kunoonaa no kusomejeza ebicweka eby’enjawulo era nga bayiga enkolagana yaabyo, obusobozi obusinga obw’amagezi g’omuntu buyitibwa okukolera mu maanyi amangi ennyo. Tewali n’omu ayinza okwenyigira mu kusoma okw’engeri eyo nga tatumbula maanyi ag’amagezi.”
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Na si katika kutafuta ukweli na kuuleta pamoja peke yake ndimo thamani ya kiakili ya kujifunza Biblia ilipo. Ipo pia katika jitihada inayohitajika ili kufahamu mada zinazowasilishwa. Akili inayoshughulishwa na mambo ya kawaida tu, hudumaa na kudhoofika. Ikiwa haijawahi kupewa kazi ya kuelewa kweli kuu na zenye kufikia mbali, baada ya muda hupoteza uwezo wa kukua. Kama kinga dhidi ya uharibifu huu, na kichocheo cha maendeleo, hakuna kitu kingine kinachoweza kulinganishwa na kujifunza neno la Mungu. Kama njia ya mafunzo ya kiakili, Biblia ina ufanisi zaidi kuliko kitabu kingine chochote, au vitabu vingine vyote kwa pamoja. Ukuu wa mada zake, usahili wenye hadhi wa matamshi yake, uzuri wa taswira zake, huamsha na kuinua mawazo kwa namna ambayo hakuna kitu kingine kinachoweza. Hakuna somo jingine linaloweza kutoa nguvu kama hizo za akili kama zinavyotolewa na jitihada ya kufahamu kweli kuu ajabu za ufunuo. Akili iletwayo hivyo kuwasiliana na mawazo ya Yule Asiye na Kikomo haiwezi ila kupanuka na kutiwa nguvu.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“သမ္မာကျမ်းစာ၏ တန်ခိုးသည် ဝိညာဉ်ရေးသဘောသဘာဝ၏ ဖွံ့ဖြိုးတိုးတက်မှု၌ ထို့ထက်ပင် ကြီးမားလှ၏။ လူသည် ဘုရားသခင်နှင့် မိတ်သဟာယဖွဲ့ရန် ဖန်ဆင်းခံရသောကြောင့်၊ ထိုသို့သော မိတ်သဟာယအတွင်း၌သာ မိမိ၏ အမှန်တကယ်အသက်တာနှင့် ဖွံ့ဖြိုးတိုးတက်မှုကို တွေ့ရှိနိုင်၏။ မိမိ၏ အမြင့်ဆုံးသော ဝမ်းမြောက်ခြင်းကို ဘုရားသခင်၌ တွေ့ရှိရန် ဖန်ဆင်းခံရသောကြောင့်၊ နှလုံး၏ တောင့်တမှုများကို ငြိမ်သက်စေနိုင်သောအရာ၊ စိတ်ဝိညာဉ်၏ ဆာလောင်မှုနှင့် ရေငတ်မှုကို ပြည့်စုံစေနိုင်သောအရာကို အခြားမည်သည့်အရာ၌မျှ မတွေ့နိုင်။ စိတ်ရင်းမှန်၍ သင်ယူလိုစိတ်ရှိသော စိတ်ဓာတ်ဖြင့် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို လေ့လာ၍၊ ၎င်း၏ သမ္မာတရားများကို နားလည်သဘောပေါက်ရန် ရှာဖွေသောသူသည်၊ ၎င်း၏ အရှင်ရေးသားတော်မူသောအရှင်နှင့် ထိတွေ့ဆက်ဆံခြင်းသို့ ပို့ဆောင်ခြင်းခံရမည်။ မိမိကိုယ်တိုင် ရွေးချယ်သောအရာမှတစ်ပါး၊ သူ၏ ဖွံ့ဖြိုးတိုးတက်နိုင်ခြေများအပေါ်တွင် ကန့်သတ်ချက်မရှိချေ။”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Kuandikua kuli kutalaku kwa mtindo na mafunzo yakwe, Biblia ina jambo lya kuvutia kila akili na kugusa kila moyo. Mu kurasa zayo munapatikana historia ya kale sana; habari za maisha zilizo za kweli kabisa kwa uhalisia wa maisha; kanuni za utawala kwa kuiongoza nchi, na kwa kuipanga nyumba—kanuni ambazo hekima ya mwanadamu haijapata kamwe kuzilinganisha. Ina falsafa iliyo ya ndani sana, ushairi ulio mtamu zaidi na ulio wa juu sana, uliojaa hisia nyingi zaidi na wenye huzuni ya kugusa moyo kuliko yote. Hata zikizingatiwa kwa namna hiyo tu, maandiko ya Biblia ni makuu mno kwa thamani kuliko maandishi ya mwandishi yeyote wa kibinadamu; lakini yana upeo mpana usio na kipimo zaidi, na yana thamani kubwa zaidi isiyo na mwisho, yanapotazamwa katika uhusiano wake na wazo kuu la katikati. Yakitazamwa katika nuru ya wazo hili, kila somo hupata maana mpya. Ndani ya kweli zilizoelezwa kwa namna iliyo rahisi sana mnaingizwa kanuni zilizo juu kama mbingu na zinazozunguka umilele.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Biíbeliì tɛ́rɛ̀ tɛ́rɛ̀ gbɛ̀sɛ̀gbɛ̀sɛ̀ kɔ̀ɔ̀rɔ̀ yáa, wàa gbɛ̀sɛ̀gbɛ̀sɛ̀ mɛ́ɛ́ sì bɛ̀ɛ̀ tɛ́rɛ̀ kɛ̀ɛ̀ lɛ́ lɔ́ɔ̀rɔ̀ kù, à yáa mɛ̀nùmùhũ̀ tì ɓàràkà tɛ́rɛ̀ yáa, kɛ̀ à Màŋgala tɛ̀rɛ̀ yíi mùsɔ̀ɔ̀rɔ̀ kù mɔ̀ɔ̀ kà kɛ̀ nɛ̀. Kà à yíi sígìrì tɛ́rɛ̀ kù ɲààmù yáa tì à pɔ̀nɔ̀ lɛ́ Eden kù, hã̀ à tì à láa dɔ̀ɔ̀rɔ̀ kɔ̀rɔ̀ glorieux tì Révélation yáa, ‘Bàá yíi ŋwɔ̀ à yàa; kà à tɔ́gɔ̀ yáa síi bà kùnùmùsɔ̀rɔ̀ kù’ (Révélation 22:4), Biíbeliì tɛ́rɛ̀ kɛ̀ɛ̀ tɛ́rɛ̀ kùsɔ̀ɔ̀rɔ̀ kɛ̀ɛ̀ kà à tìrɛ̀ kɛ̀ɛ̀ yáa mɛ̀nùmùhũ̀ yáa à tì ɲɛ̀gɛ̀rɛ̀ yáa, — mɔ̀ɔ̀ màákɔ̀rɔ̀ yáa, — Màŋgala sɛ́nbɛ̀ yáa, ‘mɛ́ɛ́ bɛ̀ɛ̀ sɔ̀tɔ̀ sɛ̀nɛ̀ tì à tɛ̀rɛ̀ nù Yesu Kristi fɛ́ kɛ́rɛ́.’ 1 Corinthiens 15:57.” Education, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Aayata evi vaayeluka ge akima changba ga haksa ge khangni je Bible ga, kalaam ge kaning kaningna niatchakna nanggenba matamta, mi ge dakgipa sakani ra·chakna bate dingtang dingtangna chu·sokbate nanga. Sister White indine aganaha, “Uni jakgiparang o pangnanama skangbatsranggipa itihas, janggi tangani baksa batea ning·tubegipa jiban-charit, sorkarni sasonna aro nokdangko niamrakkana sorkarni niamrang—mandeni gisikni chanchianiko pangnanama pilakkugija donggipa niamrang donga. Uni ning·o chu·sokbatsranggipa tattwagnan, ka·dongbatsranggipa aro chu·gimik rungtubegipa padya, batea ka·sachakgipa aro ka·sagrikbatsranggipa lekka donga,” aro “indake songgipa dakbewalako Jringjrotni gisikna agre gipin gisik darangba chanchina ba tarina amja.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Mibeko nyonso ya bato oyo endimami, oyo emonisaka mibeko epesaka mokili ya mikanda ebongiseli na yango, Biblia eleki yango nyonso. Miponeli oyo eteyamaka na biteyelo minene ya bato, oyo emonisaka bokeseni kati na mikanda ya mpamba to ya se mpe misala minene ya bokomi ya bato, Biblia eleki yango nyonso. Lokola ezali bongo, ebongi koyeba ete nsuka ya likoló, bosukisi monene ya litatoli ya esakweli ya Biblia mobimba, emonisami na emonaneli ya nsuka ya Daniele. Yango nde libanga ya motole ya litatoli ya esakweli, mpe na mikanda ya bato nyonso ezali te na nsuka moko ya likoló oyo ekoki kopusana pene na litatoli ya Daniele mokapo ya zomi na moko, kobanda na molongo ya liboso mpe kokoba kino na mokapo ya zomi na mibale molongo ya minei.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Mu kitabu ky’Okubikkulirwa, ebitabo byonna eby’omu Bayibuli we bisisinkanira era we bikomera; era mu kubikkulirwa, emisono gye gimu egy’obunnabbi gyeyongera okutwalibwa nga bwe giri mu kitabu kya Danyeri, naye mu nkolagana yaabyo ne birala, ekitabu kya Danyeri kye kisoose okwogerwako, ate Okubikkulirwa kye kisembayo. Buli kintu kiri mu kwogerwa okusooka, era buli kintu kiri mu kitabu kya Danyeri, era entikko y’ekitabu ye kwolesebwa okwaaweebwa ku Mugga Kidekeli. Entikko y’ebigambo ebikiikirirwa mu kwolesebwa okwo etandika ku lunyiriri olw’amakumi ana, era ne yeeyongera okutuuka okutuusa ekitabu lwe kiteekebwako akabonero mu lunyiriri olw’okuna olw’essuula ey’ekkumi n’ebiri. Ennyiriri ezo zikiikirira enkomerero ennene ey’amazima gonna ag’obunnabbi gonna agaali gaayogerwako oba agaawandiikibwa abasajja abatukuvu ab’edda, nga mw’otwalidde ne Mwannyinaffe White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Eky'ole kyene kikuhikya ku mwisho ogwo omu sula ya ikumi na emwe ni ebyafaayo ebiri omunda omu sula eyo ebihayo obujulizi obw’okutegeera okukyamu kutaliyo okw’ebinyiriri mukaaga eby’enkomerero eby’omusula ya ikumi na emwe, ahu abazigu basatu b’ogwo musota, ensolo, n’omuraguzi w’ebisuba hati nibebembera ensi kugihikya ku nkomerero y’ekiseera ky’okuganyibwa kw’abantu. Mukaaga White ayoreka butunu omusingi ogu ogw’omunda.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Em êdî demê wenda bikin. Demên teng û aloz li pêşiya me ne. Cîhan bi ruhê şer tê hejandin. Di demeke nêz de dîmenên tengasiyê yên ku di pêxemberiyan de hatine gotin dê pêk bên. Pêxemberiya di beşa yanzdehemîn a Daniel de hema hema gihîştiye bicihanîna xwe ya temam. Gelek ji wê dîrokê ku di bicihanîna vê pêxemberiyê de qewimîye, dê dîsa were dubarekirin. Di aya sîhê de ji hêzeke tê axaftin ku ‘dê bê xemgînkirin, û vegere, û li dijî peymana pîroz hêrsê bike: û wisa bike; belê, dê vegere, û bi wan re têkilî û têgihiştinê bike ku peymana pîroz dihêlin. Û leşker dê li aliyê wî rawestin, û wan dê pîrozgeha hêzê pîs bikin, û qurbaniya rojane rakevin, û wan dê kerêtiya wêranker saz bikin. Û yên ku bi şeraretê li dijî peymanê tevdigerin, wê bi xweşbêjiyê wan xirab bike: lê gelê ku Xwedayê xwe nas dikin dê bihêz bin, û karên mezin bikin. Û yên ku di nav gel de têdigihîjin dê gelek kesan fêr bikin: lê dîsa, ew dê bi شمشêr, û bi agir, û bi dîlgirtin, û bi talanê, gelek rojan bikevin. Niha dema ku ew bikevin, wê bi alîkariyek hindik bêne alîkarkirin: lê gelek kes dê bi xweşbêjiyan bi wan ve girêbidin. Û hinek ji wan ên ku têdigihîjin dê bikevin, da ku ew werin ceribandin, û paqijkirin, û spîkirin, heta dema dawiyê: ji ber ku hîn jî ji bo demek diyarkirî ye. Û padîşah dê li gorî xwestina xwe tevbigere; û dê xwe bilind bike, û xwe li ser her xwedayekî mezin bike, û li dijî Xwedayê xwedayan tiştên ecêb bibêje, û dê serkeftî bibe heta ku hêrs bê temamkirin: çimkî ya ku hatiye destnîşankirin dê pêk were.’ Daniel 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“एतेषु वाक्येषु वर्णितदृश्यसदृशाः घटनाः भविष्यन्ति। वयं पश्यामः यत् येषां मनुष्याणां समक्षं परमेश्वरभयम् नास्ति, तेषां मनांसि शैतानः शीघ्रमेव स्ववशे कर्तुं प्रवर्तते। सर्वे एतस्य ग्रन्थस्य भविष्यवाण्यः पठन्तु, बोधयन्तु च; यतः वयं इदानीं तस्य सङ्कटकालस्य प्रवेशे स्थिताः स्मः, यः उक्तः अस्ति:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Û wê demê de Mîkaêl, ew mîrê mezin yê ku ji bo zarokên gelê te radiweste, dê rabibe; û dê demeke tengasiyê hebe ku ji dema ku netewek heye heta wê demê qet mîna wê nebûye; û di wê demê de gelê te dê were rizgarkirin, her yekê ku navê wî di pirtûkê de hatibe dîtin. Û gelek ji wan ên ku di toza erdê de razan in dê hişyar bibin, hinek bo jiyana herheyî û hinek bo şerm û heqareta herheyî. Û wan ên ku bi aqil in dê wek ronahiya ezmên bibiriqin; û wan ên ku gelek kesan ber bi rastdariyê ve dibin, wek stêrkan heta her û her. Lê tu, ey Danîêl, gotinan bigire û pirtûkê mohr bike heta dema dawiyê: gelek dê herin û bên, û zanîn dê zêde bibe.’ Danîêl 12:1–4.” Manuscript Releases, jimare 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Mu kifungu hiki, Dada White kwanza anarejelea Danieli sura ya kumi na moja, kisha anabainisha kanuni kwamba “sehemu kubwa ya historia ambayo imetukia katika utimizo wa unabii huu itarudiwa.” Kisha ananukuu moja kwa moja aya ya thelathini hadi thelathini na sita, na kufuatisha kwa kauli kwamba, “matukio yanayofanana na yale yaliyoelezwa katika maneno haya yatatukia.” Baada ya kubainisha aya ya thelathini hadi thelathini na sita, na kusema kwamba matukio yanayofanana na aya hizo yatatukia, ndipo anapotaja kufungwa kwa muda wa rehema, wakati Mikaeli anaposimama katika aya ya kwanza ya sura ya kumi na mbili. Kwa kufanya hivyo, anazitenga aya hizo saba, na kuziweka katika historia inayotangulia mara moja kusimama kwa Mikaeli.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Utraïza nti mu nshuro zirenze imwe twavuze ku mateka y’imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu, n’uko ihura n’imirongo ya mirongo ine kugeza kuri mirongo ine n’itanu yo muri Daniyeli cumi n’umwe, none ubu tugiye gutangira kwitegereza ibindi bihe by’amateka y’ubuhanuzi biri mu gice cya cumi n’umwe bisubirwamo muri iyo mirongo itandatu ya nyuma. Ariko mbere y’uko tubikora, tuzongera gutanga incamake ngufi y’ihuzabikorwa ry’imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu n’imirongo ya mirongo ine kugeza kuri mirongo ine n’itanu.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Vesi ya makumi tatu inaashiria mpito kutoka Roma ya kipagani hadi Roma ya kipapa. Historia hiyo ya mpito inatajwa katika vifungu mbalimbali vya unabii vinavyobainisha tarehe kama miaka 330, 508, 533, na 538. Zipo alama nyingine za kinabii katika mpito kutoka ufalme wa nne hadi ufalme wa tano wa unabii wa Biblia, lakini katika vesi ya makumi tatu na moja Roma ya kipagani inasimama kwa ajili ya upapa, kama anavyowakilisha Clovis katika mwaka 496. Mamlaka za kipagani zilizowakilishwa kwanza na Clovis katika vesi hiyo zinatimiza kazi ya kuondoa upinzani wowote wa kipagani (wa daima) dhidi ya kuinuka kwa upapa kufikia mwaka 508. Vita vya nyakati hizo vinaleta uharibifu dhidi ya Jiji la Roma katika historia hiyo kama linavyowakilishwa na “patakatifu pa nguvu”, na kufikia mwaka 538, mamlaka za kipagani zinamweka upapa juu ya kiti cha enzi cha dunia, naye ndipo anapitisha sheria ya Jumapili katika Baraza la Orleans.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Verse ya makumyabiri na ibiri kugera kuri makumyabiri na gatandatu irerekana intambara y’ubwicanyi ubupapa bwahise buzana kurwanya abizerwa b’Imana mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu y’Ibihe by’Umwijima. Ku iherezo, ubupapa bugera ku mperuka yabwo muri verse ya makumyabiri na gatandatu. Muri verse ya mirongo ine, Reagan yakoze isezerano ry’ibanga n’umwanzi wa Kristo, bigaragaza igihe ukurwaho kwo kurwanya kwa Protestantisimu kwari kwamaze kubaho, nk’uko byagereranyijwe n’umwaka wa 508. Ukwiyemeza kwa Reagan gutanga imari n’imbaraga za gisirikare kwari kwarashushanyijwe mbere n’“ingabo” zahagurukiye gushyigikira ubupapa mu mwaka wa 496. Kurimburwa kw’ubuturo bukomeye bw’i Roma ya gipagani, bugereranywa n’umujyi wa Roma, gushushanya kurimburwa kw’Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika mu itegeko ryo ku Cyumweru rigiye kuza vuba, kuko Itegeko Nshinga ari ryo buturo bw’imbaraga bwa Leta Zunze Ubumwe z’Amerika. Ku itegeko ryo ku Cyumweru, ubupapa buzongera gushyirwa ku ntebe y’ubwami bw’isi, nk’uko byagereranyijwe n’umwaka wa 538.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Rĩrĩa nĩguo gũkaambĩrĩria ihinda rĩa mũthia rĩa kũnyitithia na kwĩragia andũ rĩrĩa rĩkũrehwo nĩ upapa kũrĩ arĩa aaminifu a Ngai, o ta ũrĩa kwarĩ mũgĩkũyũ-inĩ wa Mĩaka ya Nduma kuuma 538 nginya 1798. Rĩrĩa rĩno nĩrĩgũtuĩka mũthia wa ihinda rĩa kĩhooto kĩa andũ, rĩrĩa Mikaeli arĩimama, ta ũrĩa kwonanyirio na 1798, rĩrĩa upapa, ũrĩa ũgĩakoragwo ũgũcũma ihinda rĩa mĩaka ngiri imwe magana mataanathatũ na mĩrongo itandatũ, wakĩhĩtũkĩra kũrĩ ũrĩa wa igũrũ wa igonda rĩrĩa rĩa rũhiũ rwa gĩkuyũ.
We will continue this study in the next article.
Tukatyeka n’okugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“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.
“Ku nguva kumwe, pandakanga ndiri muGuta reNew York, ndakadanwa mumwaka weusiku kuti ndione zvivako zvichisimuka, uriri pamusoro peuriri, zvakananga kudenga. Zvivako izvi zvainzi zvakavimbiswa kuti hazvibatwi nomoto, uye zvakanga zvichivakwa kuti zvikudze varidzi vazvo navakavaki vazvo. Zvivako izvi zvakaramba zvichikwira, zvichikwira kupfuura ipapo, uye mazviri makashandiswa zvinhu zvinodhura zvikuru. Avo vaiva varidzi vezvivako izvi vakanga vasingazvibvunzi kuti: ‘Tingakudza sei Mwari zvakanakisisa?’ Ishe vakanga vasiri mundangariro dzavo.
“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 anakanya ndzi ku: ‘Loko ntsena lava va vekaka rifuwo ra vona hi ndlela leyi va nga vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta miako leyikulu ya ku saseka, kambe ku kunguhata ni ku boha ka vona i vuphukuphuku njhani emahlweni ka Mufumi wa vuako hinkwabyo. A va dyondzi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga dzunisa Xikwembu njhani. Va lahlekeriwile hi ku vona leswi, 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.
“Čhiṁg-ei khairel ama kharatna ningsingna semgatpa adu mēklabada, mapu oiriba-singna mahakki khudingmakta nupa nungaiba khunai-ngamba maramna eigi mayam adu makhoigi matik chāna mapokpi ama ama oirabani haibadu nungaijari, aduga makhoigi yumphamgi mi-singna irikpa piba ngamgadabani haiba ama pukning thok-i. Makhoina adumna lōiba selgi marakta amuk kharadi namthakpa maramna, aduga phajabani haiduna mingcha thadokpa maramna, leinungshi-singbu nattraga phajabasingbu nungaibadagi thajabana phangjari. Makhoina ningshingdre madudi swargada thabak pumnamakki maramdagi phangba lairik ama leir-i; achouba leiba pumnamak, aduga loukhatpa nattraga chingba mapung phaba thabak pumnamak mapham aduda irammi. Matam ama lakle, aduda makhoigi loukhatpa aduga chaoba-ngamba maramdagi mi-singna mapu Yahovah-na chatpa yabra haiba punsi ama phaobada ngamdraba mapham ama phaogani, aduga makhoina thajabagi yathangda matamgi pumnamakta leiba khudam ama leir-i haibadu kawmgani.”
“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.
“Esiima ekyaddirira ekyayita mu maaso gange kyali kya ntiisa ya muliro. Abasajja baatunuulira ebizimbe ebiwanvu era ebibalibwa okuba ebitaayokebwa muliro ne bagamba nti: ‘Binywevu ddala; tebirina kabi konna.’ Naye ebizimbe ebyo byaasaanawo omuliro ng’ate ebikolebwa mu nva. Emmotoka ezizikiza omuliro tezaayinza kukoma ku kuzikiriza. Abazikiza omuliro tebaasobola kukozesa mbyuma ebyo.
“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.
Ndzidzisiwa leswaku loko nkarhi wa Hosi wu fika, loko ku nga va ku nga si va ni ku cinca etimbilwini ta vanhu lava tikukumuxaka, lava navelaka 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 sivelaka voko ra Xikwembu. A ku na nchumu wa swilo leswi vonakaka lowu nga tirhisiwaka eku akiweni ka swakhiwo leswaku wu ta swi hlayisa ekulovisiweni loko nkarhi lowu vekiweke hi Xikwembu wu fika wo rhumela ku avanyisa ka xona ehenhla ka vanhu hikwalaho ka ku honisa ka vona nawu wa xona ni hikwalaho ka ku navela ka vona ka vumina ku tlakuka.
“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.
“Si wengi, hata miongoni mwa waelimishaji na viongozi wa dola, wanaofahamu sababu zinazolala msingi wa hali ya sasa ya jamii. Wale washikao hatamu za serikali hawawezi kutatua tatizo la uozo wa maadili, umaskini, ufukara, na kuongezeka kwa uhalifu. Wanajitahidi bure kuweka shughuli za biashara juu ya msingi ulio salama zaidi. Kama wanadamu wangezingatia 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.
“Makandiko mana malela mpo na lolenge ya mokili kaka liboso ya boyei ya mibale ya Klisto. Mpo na bato oyo bazali kosangisa bozwi monene na moyibi mpe na bopunji, ekomami boye: ‘Bosangisi bomengo elongo mpo na mikolo ya nsuka. Tala, lifuti ya basali oyo babukaki bilanga na bino, oyo bino bobombi na bokosi, ezali koganga: mpe koganga ya bango oyo babukaki bilanga ekoti na matoi ya Nkolo ya Sabaote. Bozalaki na esengo na mokili, mpe bomipesaki na mposa ya nzoto; boleisi mitema na bino, lokola na mokolo ya koboma banyama. Bosambisi mpe bobomi moto ya sembo; mpe atelemeli bino te.’ 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.
“But ku nani asoma maonyo yaliyotolewa na ishara za nyakati zinazotimia upesi? Ni athari gani inayofanywa juu ya watu wa ulimwengu? Ni badiliko gani linaloonekana katika mtazamo wao? Si zaidi ya lile lililoonekana katika mtazamo wa wenyeji wa ulimwengu wa Nuhu. Wakiwa wamezama katika shughuli za kidunia na anasa, watu wa kabla ya gharika ‘hawakujua hata Gharika ilipokuja, ikawachukua wote.’ Mathayo 24:39. Walikuwa na maonyo yaliyotumwa kutoka mbinguni, lakini walikataa kusikiliza. Na leo ulimwengu, bila kujali kabisa sauti ya onyo ya Mungu, unakimbilia upesi uangamivu 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.” Testimonies, volume 9, 12–14.
“Gihugu kirakanguriwe n’umwuka w’intambara. Ubuhanuzi bwo mu gice cya cumi na kimwe cya Daniyeli buri hafi kugera ku gusohozwa kwabwo kuzuye. Vuba ibihe by’amakuba byavuzwe mu buhanuzi bizabaho.” Testimonies, volume 9, 12–14.