We will now begin to proceed through chapter eleven of Daniel.

Sasa tutaanza kuendelea kupitia sura ya kumi na moja ya Danieli.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

لە ساڵی یەکەمی داریۆسی مادی، منیش وەستاوم بۆ ئەوەی پشتگیریی بکەم و بەهێزی بکەم. ئێستاش ڕاستییەکەت پیشان دەدەم. ئەوەتا، هێشتا سێ پاشا لە فارس هەڵدەستن؛ و چوارەم زۆر دەوڵەمەندتر دەبێت لە هەموویان: و بە هێزی خۆی لە ڕێگەی دەوڵەمەندییەکەی هەمووان دەهەژێنێت دژ بە شانشینی یۆنان. و پاشایەکی بەهێز هەڵدەستێت، کە بە دەسەڵاتێکی گەورە فەرمانڕەوایی دەکات، و ئەوەی بیەوێت ئەنجامی دەدات. و کاتێک هەڵستا، شانشینەکەی دەشکێت، و بەرەو چوار بای ئاسمان دابەش دەکرێت؛ نە بۆ نەوەکانی ئەو، نە بە پێی ئەو دەسەڵاتەی کە فەرمانڕەواییی پێوە کرد: چونکە شانشینەکەی هەڵدەکەنرێت، بۆ خەڵکانی دیکە جگە لەوانە. دانیال 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabrieli aanza kwa kumjulisha Danieli kwamba yeye pia alifanya kazi pamoja na Dario katika mwaka wake wa kwanza, nao ndio mwaka ambao mpwa wa Dario, jemadari wake, aliuteka Babeli na kumwua Belshaza. Danieli anapokea maono haya katika mwaka wa tatu wa Koreshi, kwa mujibu wa aya ya kwanza ya sura ya kumi, kwa hiyo Gabrieli anamtambulisha Dario pamoja na Koreshi kuwa alama zinazowakilisha “wakati wa mwisho.” Belshaza na Babeli vilitekwa na Milki ya Umedi na Uajemi katika mwaka wa 538 KK.

“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

“Kairasi alizingira Babeli, nayo akaiteka kwa hila mwaka wa 538 KK, na kwa kifo cha Belshaza, ambaye Waajemi walimuua, ufalme wa Babeli ulikoma kuwako.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Ngwaka gwa 538 BC, Danieri yandikile ishapita ya cyenda.

“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

“Kapitulwe kaatongololo mu kyandiko ekikulembedde [kapitulwe ka munaana] kapwa mu mwaka ka tatu ka Belshaza, MBE 538. Mu mwaka awo wowene, wuwe wakali mpe wa ntete wa Dariyo, byabine byatongololwe mu kapitulwe kano [kapitulwe ka mwandamukwabo] byenzeka.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Mu mwaka wa mbere wa Dario, ambao ulikuwa mwaka wa tatu na wa mwisho wa Belshaza, mwaka wa 538 KK, Bwana aliiadhibu nchi ya Wakaldayo, na akaifanya kuwa ukiwa.

And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

Na inchi chochene chikaabe chya kupongoloka, ni kya kuswisa; kabiji byaalo byabya bikaakwatanga kingi wa Babuloni myaka makumi musanwe. Kabiji bikeya kufikapo, myaka makumi musanwe ne yakwanjikwa, amba Nkekalipila kingi wa Babuloni, ne luno lwalo, amba Yehova, pa byubilo byabo bibi, ne inchi ya Bakaladea, kabiji Nkaikyuba kupongoloka kwa myaka ne myaka. Yeremia 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Mu murongo wa cumi, Umwami akoresha ijambo “inyuma y’aho,” igihe atangiza igihano ca Babuloni. “Inyuma y’aho” Babuloni hahinduwe umusaka, Umwami yoca akorera igikorwa ciwe ciza abantu b’Imana.

For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

ئەوەی پەروەردگار دەفەرموێت: کاتێک حەفتا ساڵ لە بابڵ تەواو بوو، من سەردانتان دەکەم و وشەی چاکی خۆم بۆ ئێوە جێبەجێ دەکەم، بەوەی بگەڕێنمەوەتان بۆ ئەم شوێنە. یەرەمیای 25:10

The captivity of seventy years began in 606 BC.

Ubug captivity bw’emyaka mirongo musanvu bwatangiye mu 606 Mbere ya Kristo.

“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

“Muṅgu wa myaka mirongo irindwi gutangirira mu wa 606 Mbere ya Kristo, Daniyeli yasobanukiwe yuko ubu yari isigaye isohozwa ryayo ryegereje ku iherezo.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Ukusungwa kw’emyaka mirongo musanvu kwatangiye mu mwaka wa 606 mbere ya Kristo, kurangira mu mwaka wa 536 mbere ya Kristo, ni ukuvuga imyaka ibiri nyuma y’urupfu rwa Belushazari n’ikorwa ry’ubutayu rya Babuloni mu mwaka wa 538 mbere ya Kristo. Uwo wari umwaka wa gatatu wa Kuro. Gaburiyeli ashyira ubuhanuzi bw’Umugezi Hidekeli mu mwaka wa gatatu wa Kuro, kandi atangira inkuru y’igice cya cumi na kimwe yerekeza ku mwaka wa mbere wa Dariyo, kandi muri ubwo buryo aba agaragaje imyaka ibiri yihariye. Umwaka wa 538 mbere ya Kristo n’uwa 536 mbere ya Kristo byombi byari ibihe byagenwe; umwaka wa 538 mbere ya Kristo wari igihe cyagenwe kugira ngo ubuhanuzi bw’imyaka mirongo musanvu busohore, kandi umwaka wa 536 mbere ya Kristo wari igihe cy’ubuhanuzi cyagenwe ubwo “nyuma y’”538 mbere ya Kristo, Uwiteka yakoreraga ubwoko Bwe umurimo We mwiza.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

ឆ្នាំ ៥៣៨ មុន គ.ស. និង ឆ្នាំ ៥៣៦ មុន គ.ស. ទាំងពីរគឺជាពេលវេលាដែលបានកំណត់ទុក ហើយពេលវេលាទាំងនេះត្រូវបានតំណាងដោយបុគ្គលប្រវត្តិសាស្ត្រពីររូប គឺ មួយជាស្តេចទីមួយនៃមេឌី និងមួយទៀតជាស្តេចទីមួយនៃពែរ្ស។ ការបញ្ចប់នៃចិតសិបឆ្នាំដែលអ៊ីស្រាអែលតាមព្យញ្ជនៈត្រូវបាននាំទៅជាឈ្លើយនៅបាប៊ីឡូនតាមព្យញ្ជនៈ បានតំណាងឲ្យមួយពាន់ពីររយហុកសិបឆ្នាំដែលអ៊ីស្រាអែលខាងវិញ្ញាណត្រូវបាននាំទៅជាឈ្លើយនៅបាប៊ីឡូនខាងវិញ្ញាណ ចាប់ពីឆ្នាំ គ.ស. ៥៣៨ ដល់ ១៧៩៨។ ឆ្នាំ ១៧៩៨ គឺជា «ពេលវេលាដែលបានកំណត់ទុក» មួយ ហើយបន្ទាប់មក សម័យកាលដែលត្រូវបានកំណត់អត្តសញ្ញាណតាមទំនាយថាជា «គ្រាចុងបញ្ចប់» ក៏បានចាប់ផ្តើម។ ឆ្នាំ ៥៣៨ មុន គ.ស. និង ឆ្នាំ ៥៣៦ មុន គ.ស. ដែលត្រូវបានតំណាងថាជា «ពេលវេលាដែលបានកំណត់ទុក» ក៏សម្គាល់ការចាប់ផ្តើមនៃសម័យកាលមួយដែលត្រូវបានតំណាងថាជា «គ្រាចុងបញ្ចប់» ផងដែរ។

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

«کڵێسای خودا لەسەر زەوی بەڕاستی لەو ماوە درێژەی چەوساندنەوەی بێبەزەییانەدا لە دیلیبووندا بوو، هەروەک چۆن نەوەی ئیسرائیل لە ماوەی ڕاپێچکردندا لە بابڵ دیل کرابوون.» Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Bụ̀ amụma nile na-ekwu kpọmkwem banyere ụbọchị ikpeazụ karịa ụbọchị ndị e buru ụzọ mezuo ha; ya mere, afọ 538 T.K., na eze Darius, tinyere afọ 536 T.K., na eze Saịrọs, na-anọchi anya “oge ọgwụgwụ” n’afọ 1989, ndị eze abụọ ahụ kwa na-anọchite anya Onye isi ala Reagan na Onye isi ala Bush nke mbụ. Afọ 538 T.K. na 536 T.K. na-anọchi anya otu akara ụzọ nke e mezuru, ebe a ghọtara ụbọchị abụọ ahụ abụọ dị ka ndị na-anọchi anya otu akara ụzọ ahụ. Akara ụzọ nke “oge ọgwụgwụ” ahụ nwere akara ngosi abụọ, ma mgbe ụfọdụ, dịka o siri dị n’ihe banyere Reagan na Bush nke mbụ, a na-emezu akara ngosi abụọ ahụ n’otu afọ ahụ. Ma nke ahụ bụ ihe ewezuga iwu ahụ, n’ihi na akara ụzọ nke “oge ọgwụgwụ” n’oge Mosis bụ ọmụmụ nke Eron na Mosis, nke e kewara site n’afọ atọ. N’akụkọ ihe mere eme nke Kraịst, ọ bụ ọmụmụ Jọn Onye Na-eme Baptizim na Kraịst ka e kewara site n’ọnwa isii.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

“Mpito wa umalizio,” mu ilyasi ya mpinga-Kristo, ukáli mwaka 1798 na 1799. Uasi wa Ufaransa ni jambo la unabii, nao ulianza mwaka 1789, na ukaendelea miaka kumi ukamalizika mwaka 1799, kwa wakati wake uliowekwa, kama vile 1798 ulivyokuwa wakati uliowekwa. Kwa pamoja vinatambulisha jeraha la mauti lililopewa mnyama, na pia mwanamke aliyempanda na kutawala juu ya mnyama. Dario alikuwa mfalme aliyemshinda adui yake kwa kuingiza jeshi lake kupitia “ukuta,” naye anamwakilisha Reagan, aliyemshinda adui yake kwa kuuangusha ukuta wa “pazia la chuma.” Koreshi anamwakilisha Bush wa kwanza, kwa maana Koreshi anajulikana kama Koreshi Mkuu, na George Bush wa kwanza ni Bush mkuu zaidi, na Bush wa mwisho ni Bush mdogo.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Kubera abo bami bombi n’amatariki abiri bahagarariye, mu by’ukuri, ari ikimenyetso kimwe. Rimwe rigaragaza imyaka mirongo irindwi u Babuloni bwagombaga gutegeka. Icyo gihe cy’imyaka mirongo irindwi cyageze ku gihe cyagenwe cyacyo mu wa 538 Mbere ya Kristo kandi gihagarariwe na Dariyo. Irangira ry’ubunyage bw’imyaka mirongo irindwi ryageze ku gihe cyagenwe cyaryo mu wa 536 Mbere ya Kristo kandi rihagarariwe na Kuro. Bafatanyije bahagarariye “igihe cy’imperuka,” igihe umucyo w’ubuhanuzi ugomba gukurwaho ikimenyetso. Mu 1798 marayika wa mbere wo mu Ibyahishuwe igice cya cumi na kane yageze ku “gihe cy’imperuka,” kandi Mushiki wa White avuga ko uwo marayika “atari munsi y’undi uwo ari we wese uretse Yesu Kristo.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Ku mwaka gwa gatatu gwa Kuro, Mikaeli, mkuu wa watu wa Mungu, na malaika mkuu kwa malaika, akashuka kushughulika na Kuro na kuthibitisha nuru ambayo ingemwongoza Kuro kutamka amri ya kwanza kati ya amri tatu ambazo zingewarusu watu wa Mungu kurudi Yerusalemu, na kuujenga upya mji, patakatifu, na njia na kuta. Kazi hiyo ilikuwa mfano wa kazi ya malaika wa kwanza na wa pili, iliyoanza katika “wakati wa mwisho” mwaka 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

마지막 때에 다리오와 고레스의 시대에 미가엘이 내려온 것은 1798년에 첫째 천사의 도래를 표상하였으며, 이 둘은 함께 1989년에 “마지막 때”에 동일한 천사의 도래를 나타낸다. 1989년은 “마지막 때”의 기간을 시작하였고, 또한 정한 때이기도 하였다. 정한 때는 예언적 기간의 종결을 가리킨다. 현대 영적 이스라엘의 첫 “가데스”에서 있었던 1863년의 반역은, 1989년 “정한 때”에 끝난 백이십육 년의 기간의 시작이었다. 백이십육은 천이백육십의 십일조, 곧 십분의 일이며, 1798년에 천이백육십 년의 끝에서 첫째 천사의 운동이 역사 속에 도래하였다. 백이십육 년의 끝인 1989년에 셋째 천사의 운동이 역사 속에 도래하였다.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Danyeri isura ya ikumi na imwe, umurongo wa mbere, Gaburiyeli aritonda kandi aranyuranya neza mu kugaragaza ko amateka ahagarariwe aho atangirana na Kuro, mu gihe cy’iherezo mu 1989. Kuro Mukuru aho ahagarariye Bush mukuru, uwo wakurikiwe n’abami batatu, hanyuma hakaza umwami wa kane wari umukire cyane kurusha bo bose. Bityo rero, uwo mwami wa kane umukire, ukangurira Ubugiriki bwose, ni perezida wa gatandatu kuva mu 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Di bûyerên beşa dehemîn de, Daniel wekî yê ku di şîn û matemdariyê de ye tê nîşandan; û di ezmûna wî ya şînê de, gava ku ew dîtinê temaşe dike, ew li ser wêneyê Mesîh tê guhertin. Demjimêra bîst û yek rojan ya şînê, nûneriya demeke mirinê dike ku bi vejînê re bi dawî dibe. Di beşa dehemîn de, Mîkael ji ezmanan hatiye xwarê; û di Yehûda heft de, gava ku Ew dadikeve, Mûsa ji miriyan radike. Di Peyxama Yûhannayê beşa yazdehemîn de, Mûsa (û Îlyas) hatine kuştin, û sê roj û nîvên remzî li kuçeyê mirî dimînin. Paşê Mûsa, (bi Îlyas re) bi “dengêkî mezin” têne vejandin.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Leembo lia matangwa aatatu a hafu, Muyeeyo wa buumi uuzwa kuli Leza wakaingila muli mbabo, alimwi bakaimina aa matende aabo; alimwi kuyoowa kupati kwakaawila aabo bakababona. Alimwi bakamvwa ijwi lipati lyakuzwa kujulu kalibabamba kuti, Amusyuke muno. Aboobo bakasika kujulu mu iguwo; alimwi basinkondonyina bakababona. Chiyubunuzyo 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“دەنگی مەزن” ئەوەی هەڵستانەوە دەکات، دەنگی سەرەفریشتەکەیە، و سەرەفریشتەکە میکائیلە.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Ngokuba iNkosi ngokwayo iya kuhla ivela ezulwini ngokumemeza okukhulu, ngezwi lengelosi enkulu, nangexilongo likaNkulunkulu; njalo abafileyo kuKristu baya kuvuka kuqala. 1 Thesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Musa na Eliya kuuawa na kufufuliwa kwao ni historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Historia hiyo ilianza mnamo Septemba 11, 2001 kwa “sauti ya kwanza” ya malaika wa Ufunuo kumi na nane, ambayo Dada White anaitambulisha kuwa ilifika wakati majengo makubwa ya Jiji la New York yalipobomolewa. “Sauti ya pili” ya Ufunuo sura ya kumi na nane, hutolewa katika sheria ya Jumapili iliyo karibu kuja, Mungu anapoliita kutoka Babeli kundi lake lingine. Ni katika historia hiyo, historia ya kutiwa muhuri, ambapo Danieli anawakilishwa kuwa akibadilishwa na kufanywa katika sura ya Kristo kwa kulitazama ono la “marah,” ambalo ni tamko la kike la ono la “mareh.” Ni ono la “causative,” ambalo “husababisha” sura inayotazamwa kuzalishwa tena ndani ya wale wanaoitazama.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Kaŋ nɛ taariiki yiraandii ndin, nda Daniel barmandiroo sariya tawoy guu tanfu 10 ra, ga da Michael zumbu-zaŋga waati kaŋ a ga Musa, Eliya nda Daniel seedaantey tunandi ka ngi barmandi. A ga tunandiroo tee nda malayka beeroo “jinde beeray” ga, ka noon no a ga “jinde” hinza fo noo jindey fɔlɔ nda koraa game ra, kaŋ i hinka kul ga tee iyyan foo, zama i hinka kul ga tee Wahayi sura 18 jindey. Jinde game-o ra no murutay seedaandi, zama waati kaŋ Michael na Musa tunandi, a mana ceeci ka hoyray nda Sheytaan, baa nda kaŋ Sheytaan, murutay mayga, go nda nongu ka kakaw.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Lakini Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi kuhusu mwili wa Musa, hakuthubutu kumletea shtaka la matukano, bali alisema, Bwana akukemee. Yuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Intangiriro y’igihe cyo gushyirwaho ikimenyetso, cyatangiye ku wa 11 Nzeri 2001 kandi kikazarangirana n’itegeko ryo ku Cyumweru rigiye kuza bidatinze, irangwa n’umukono wa “Ukuri,” kuko hagati muri icyo gihe, muri Nyakanga 2023, ijwi rikomeye ry’umumarayika mukuru ryatangiye umurimo wo kuzura abapfiriye muri Kristo, bahisemo kumva ijwi Rye ryo hagati. Uzirikane ko 2023 ije nyuma y’imyaka makumyabiri n’ibiri nyuma ya 2001, kandi makumyabiri n’ibiri ni kimwe cya cumi cya magana abiri na makumyabiri, kikaba ari ikimenyetso cy’isano iri hagati y’Ubumana n’ubumuntu, kandi na none kikaba ikimenyetso cyo gusubizwaho.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Mu mwezi wa Nyakanga 2023, umumarayika w’ububasha, utari undi muntu uwo ari we wese uretse Yesu Kristo, kandi ari we kuri, ari na we Mikayeli, kandi ari na we Alufa na Omega, amanuka afite ubutumwa mu kuboko kwe. Igitabo gito kiri mu kuboko kwe ni wa mugabane wa Daniyeli wari warafunzwe ikimenyetso kugeza mu minsi ya nyuma.

“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 hari ivyuzuza igitabo ca Daniyeli. Kimwe ni ubuvugishwa; ikindi ni uguhishurwa. Igitabo cashizweko ikidodo si Ibyahishuwe, ahubwo ni ico gice c’ubuvugishwa bwa Daniyeli gifitaniye isano n’imisi y’iherezo. Umumarayika yategetse ati: ‘Ariko wewe, Daniyeli, ugumize ayo majambo, ushire ikidodo ku gitabo, gushitsa mu gihe c’iherezo.’ Daniyeli 12:4.” Ivyakozwe n’Intumwa, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Danyeli prophesi yə ka kuli ma yili maa, wu sura iŋma na yi kɛ. A sura iŋma na ka yelima kurɔwa dɔɔrɔ yeeni wɔ la, n ka bɔli yɛla, wu sura la puɔni ni nyɛtirima ma yɛla n kɛɛri ka yɛli a yelima kurɔwa dɔɔrɔ yeeni wɔ la ni.

“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.” Manuscript Releases, number 13, 394.

“Hatuna wakati wa kupoteza. Nyakati za taabu ziko mbele yetu. Ulimwengu unasukumwa na roho ya vita. Hivi karibuni matukio ya taabu yaliyonenwa katika unabii yatatukia. Unabii katika Danieli sura ya kumi na moja umekaribia sana kufikia utimilifu wake kamili. Sehemu kubwa ya historia iliyotukia katika kutimizwa kwa unabii huu itarudiwa tena.” Manuscript Releases, namba 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

لە ئایەتی شانزەی بەشی یازدەی دانیالدا، مێژوویەک وێنا دەکرێت کە لە ئایەتی چل و یەکدا دووبارە دەبێتەوە، چونکە لەو ئایەتەدا پاشای باکوور لە خاکی شکوهمەند وەستاوە. مێژووی ئایەتی شانزە دیاری دەکات کاتێک ژەنەراڵی ڕۆمانی پۆمپی یەهودا و ئۆرشەلیم بۆ دڵگیری برد.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

Lelo oyo ayei kotelemela ye akosala kolanda mokano na ye moko, mpe moto moko te akotelema liboso na ye; mpe akotelema na mokili ya nkembo, oyo ekobebisama na lobɔkɔ na ye. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ndzi tiyimisele ku tirhisa ndzimana leyi tanihi xisirhelelo xa ku langutisisa ka hina tindzimana leti rhangaka ndzimana leyi, hikwalaho ndzi ta sungula hi ku veka ku twisisa loku endhawini ya kona. Hi tiyimisele ku kombisa leswaku matimu lama landzelaka ku avana ka mfumo wa Alexander the Great eka ndzimana ya vunharhu ni ya vumune, ma sungula hi 1989 kutani ma kombisa Nyimpi ya sweswi ya le Ukraine, ku hlula ka Putin ehenhla ka matimba ya Vupela-dyambu, ni ku hluriwa ka yena loku landzelaka, loku nghenisaka eka ndzimana ya vu-16.

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Nahoč hɨr Misri tiqotmat āntiʔuḵus, šarru ša samālu, āntiʔuḵus lā tiqotmat qdāmāye Rūmāye, dī hāšā ātū ʿalōhi. Lā malkūte medem ʾeškḥā d-tuḇ l-meqām qdām hāden ḥaylā d-sāleq. Sūriyā ʾetkbišt, w-ʾetawsepat l-malkūṯā d-Rūmāye, kad Pompēyōs, BC 65, šaqal men Āntiʔuḵus Āsiyāṭiqōs neḵsawhī, w-aḥtēh l-Sūriyā l-mḏīntā d-Rūmāye.”

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

“ອໍານາດດຽວກັນນັ້ນຈະຕ້ອງຢືນຢູ່ໃນແຜ່ນດິນບໍລິສຸດດ້ວຍ ແລະກືນກິນມັນເສຍ. ໂຣມໄດ້ເຂົ້າຜູກພັນກັບປະຊາຊົນຂອງພຣະເຈົ້າ ຄືພວກຢິວ ໂດຍການເປັນພັນທະມິດ ໃນປີ 161 ກ່ອນ ຄ.ສ., ນັບແຕ່ວັນທີນັ້ນມາ ມັນໄດ້ຖືຄອງຕໍາແໜ່ງອັນໂດດເດັ່ນໃນປະຕິທິນຄໍາພະຍາກອນ. ແຕ່ຢ່າງໃດກໍຕາມ ມັນຍັງບໍ່ໄດ້ຮັບອໍານາດປົກຄອງເໜືອແຂວງຢູເດຍໂດຍການພິຊິດຢ່າງແທ້ຈິງ ຈົນກະທັ້ງປີ 63 ກ່ອນ ຄ.ສ.; ແລະເຫດການນັ້ນໄດ້ເກີດຂຶ້ນໃນລັກສະນະດັ່ງຕໍ່ໄປນີ້.”

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Pompey mïthrïdätes, Pontus wa gumba, ulwa kïlï ya mïle na ku thok pinyë, Judea wa ngïr thin, Hyrcanus ku Aristobulus, käkɔ̈ɔ̈r kɔc ku rin athör. Cï raan këk cïï bï yic ëë jɔl ku Pompey, ku en acï dhil alëu ba nyic athör cï Aristobulus ye cïï lɔ̈m, kɛnɛ acï wël ba cïï gam piny ë piny kënë tïn cï luel röör en ye Arabia, cï en bï rɔt bï weer, ku bï lɔnë jam kenë cïï pial ku cïï raan yenë rötic. Aristobulus, cï nyic pälic cï Pompey ya yiic, acï kiire bï weer Judea, acï kɔc jehoot, ku acï yök raan bï guɔ̈p tɛ̈k, cï en raan bï, ku jam cïï nyuɔth yic, dhïl ba athör kɔ̈k cïï lɔ̈m, yen cï en nyic ba gam bï raan dɛ̈t. Pompey acï bɛ̈n lëu lëu cïï raan tɔ̈u. Tïn cï en ya tiit Jerusalem, Aristobulus, cï ya bäny bï lɔ̈k yen cï en tɛ̈në, acï bɛ̈n piny bï guɔ̈p en, ku acï yök ba jam cïï lɛ̈u ku cïï thok gupiny piny, cï en gam ba pial cïï piny dööt ku ba cïï guap lɔ̈ŋ de mony. Pompey, cï gam jam kënë, acï tuɔɔc Gabinius, ku cï en ya bɛ̈i tënë guöt jɔ̈l, ba bɛ̈n yök mony. Kɛnɛ tïn cï lieutenant-general kënë ya thii Jerusalem, acï yök cï rəŋ guɔ̈p cïï dhuk ya löŋ kenë, ku acï lɛ̈k ku cï raan tɛ̈ŋ yic guɔ̈p tɔ̈p piny ba käk piny acïï lɔ̈m ba yiic ku jam cïï gam.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

“Pompey, mu ndyo ya kudivunikwa kwa njira iyi popanda kulangidwa, anaika Aristobulus, amene anali atamusunga pamodzi naye, m’maunyolo, ndipo pomwepo anayenda motsutsana ndi Yerusalemu ndi gulu lake lonse lankhondo. Otsatira a Aristobulus anali ofuna kuteteza malowo; a Hyrcanus, kutsegula zipata. Otsiriza amenewa, pokhala ambiri, ndipo atapambana, anapatsa Pompey kulowa mwaulere mu mzindawo. Pamenepo omvera a Aristobulus anabwerera ku phiri la kachisi, atatsimikiza kwathunthu kuteteza malo amenewo monga momwe Pompey anatsimikiza kuwagonjetsa. Pakutha pa miyezi itatu, kunapangidwa mpata pa khoma wokwanira kuti pakhale kuukira, ndipo malowo analandidwa ndi lupanga. Pa kuphana koopsa kumene kunatsatira, anthu zikwi khumi ndi ziwiri anaphedwa. Wolemba mbiri akunena kuti chinali chinthu chokhudza mtima kuona ansembe, amene pa nthawiyo anali otanganidwa mu utumiki waumulungu, akupitiriza ntchito yawo yachizolowezi ndi dzanja lokhazikika ndi cholinga chosagwedezeka, monga ngati sakudziwa chipwirikiti choopsa chimene chinali chikuchitika, ngakhale mbali zonse zowazungulira abwenzi awo ankaphedwa, ndiponso ngakhale nthawi zambiri magazi awo omwe ankasakanikirana ndi a nsembe zawo.”

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

“Vita vyaisha kukomeshwa, Pompey akabomoa kuta za Yerusalemu, akahamisha miji kadhaa kutoka chini ya mamlaka ya Yudea na kuiweka chini ya ile ya Shamu, na akawatoza Wayahudi kodi. Hivyo kwa mara ya kwanza Yerusalemu ikawekwa kwa njia ya ushindi mikononi mwa mamlaka ile ambayo ilikuwa ishike “nchi ya utukufu” katika mshiko wake wa chuma hata ilipokuwa imeiteketeza kabisa.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Tukanjutya kyepwekyi kisomesyo muni kisimaninwa kyetu kihya.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

ئەوەی لە نێوان گەلی خودادا هیچ ناکۆکی یان هەژانێک نییە، نابێت وەک بەڵگەیەکی کۆتایی سەیر بکرێت بۆ ئەوەی کە بە دۆگمای دروست بە توندی دەستنیشان ماون. هۆکار هەیە بۆ ئەوەی بترسین کە ڕەنگە بە ڕوونی لەنێوان ڕاستی و هەڵەدا جیاوازی نەکەن. کاتێک بە هۆی لێکۆڵینەوەی نووسراوە پیرۆزەکانەوە هیچ پرسیارێکی نوێ دەست پێ ناکات، کاتێک هیچ جیاوازییەک لە ڕاودا ڕوو نادات کە خەڵک بخاتە گەڕان بە شوێن خۆیاندا لە ئینجیلدا بۆ دڵنیابوون لەوەی کە ڕاستییان هەیە، ئەوا زۆرێک لەوانەی ئێستا، وەک لە سەردەمانی کۆندا، بە نەریتدا دەبنەوە و ئەوە دەپەرستن کە نازانن چییە.

“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

Ndzi kombisiwile leswaku vo tala lava tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi, a va swi tivi leswi va swi pfumelaka. A va byi twisisi vumbhoni bya ripfumelo ra vona. A va na ku tlangela loku lulameke ka ntirho wa nkarhi wa sweswi. Loko nkarhi wa ndzingo wu ta fika, ku ni vavanuna lava sweswi va chumayelaka van’wana lava nga ta kuma, loko va kambisisa swiyimo leswi va yimaka eka swona, leswaku ku ni swilo swo tala leswi va nga kotiki ku nyika xivangelo lexi enerisaka ha swona. Ku fikela loko va ringiwa hi ndlela leyi, a va nga swi tivi ku kala ka vona lokukulu ka vutivi. Nakambe ku ni vo tala ekerekeni lava tekaka hi ku olova leswaku va swi twisisa leswi va swi pfumelaka; kambe, ku fikela loko ku pfuka mpfilumpfilu, a va byi tivi ku tsana ka vona vini. Loko va hambanisiwa ni lava va nga ni ripfumelo leri fanaka kutani va sindzisiwa ku yima un’we-un’we va ri voxe leswaku va hlamusela leswi va swi pfumelaka, va ta hlamala ku vona leswaku miehleketo ya vona yi hlanganekile njhani mayelana ni leswi va swi amukeleke tanihi ntiyiso. I ntiyiso lowu tiyeke leswaku exikarhi ka hina ku ve ni ku hambuka eka Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, hi veka vutlhari bya munhu exivandleni xa vutlhari bya Xikwembu.

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Ku takodza vanhu Vake; kana dzimwe nzira dzikatadza, dzidziso dzokutsauka dzichapinda pakati pavo, dzichivasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko Ravo kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakakodzera nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza njodzi dzava pamusoro pedu chaipo. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nokushingaira uye kukuongorora kwakanyatsotsoropodza kwenzvimbo dzatinobata. Mwari vanoda kuti mativi ose nenzvimbo dzose dzechokwadi zvinyatsotsvakurudzwa zvizere uye nokutsungirira, pamwe chete nokunyengetera nokutsanya. Vatendi havafaniri kuzorora pakungofungidzira uye pamifungo isina kunyatsotsanangurwa pamusoro pezvinoumba chokwadi. Kutenda kwavo kunofanira kusimbiswa zvakasimba pashoko raMwari, kuitira kuti kana nguva yokuedzwa yasvika uye vounzwa pamberi pemakurukota kuti vapindure pamusoro pokutenda kwavo, vagone kupa chikonzero chetariro iri mavari, nounyoro nokutya.”

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

“Zingatia, zingatia, zingatia. Mada tunazowasilisha kwa ulimwengu lazima ziwe kwetu uhalisi ulio hai. Ni muhimu kwamba katika kutetea mafundisho tuyahesabu kuwa ni kanuni za msingi za imani, tusijiruhusu kamwe kutumia hoja ambazo si sahihi kabisa. Huenda hizo zikafaulu kumnyamazisha mpinzani, lakini haziliheshimu kweli. Yapasa tuwasilishe hoja zilizo thabiti, ambazo si tu zitawanyamazisha wapinzani wetu, bali pia zitastahimili uchunguzi wa karibu kabisa na wa kina zaidi. Kwa wale waliojiendeleza kama wabishani, iko hatari kubwa ya kwamba hawatalishughulikia Neno la Mungu kwa uadilifu. Katika kukutana na mpinzani, inatupasa kujitahidi kwa dhati kuwasilisha mada kwa namna itakayozindua usadikisho akilini mwake, badala ya kutafuta tu kuwapa waaminio uthabiti wa kujiamini.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

“Muntu nanshima ukufwailila kwa mano yakwe ukwingi, te kuti atontonkanye nangu panono ukuti tapali ubwikalo bwa kufwaya ifyo Ifyandiko ifya Mushilo mu buryo ubwapwililika kandi ubwa kupepelamo lyonse, pakuti apokelele ulubuto ulukalamba. Nga bantu, twitwa bonse pa muntu no pa muntu ukuba abasambi ba ubusesemo. Tulelingile ukulolesha n’ukukakama, pakuti twingamona akalenge ka ulubuto konse uko Lesa akatwipusha. Tulelingile ukubombela pa kumona ukubalika kwa ntanshi kwa ukuli ukwa cine; kandi ukupitila mu kusoma kwa kupepelamo, ulubuto ulusangulukile lunganopelwa, ulo lwingaleta mu menso ya bambi.

“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

“Nxu vaKúya va Nzambi vele va kuzikama ye va kusepela mu ntemo yawu ya lelu, tukoki kuzaba mbote ti Yandi kalenda kubafuila luzolo ve. Luzolo lwa Yandi kele nde bawu bavanda ntangu yonso na kukwenda na ntwala sambu na kuyamba ntemo yina mebwela mpe yina ke landa kaka na kubwela, yina ke semena sambu na bawu. Mvwandulu ya ntangu yai ya dibundu ke sepisa Nzambi ve. Kukiyindula mpenza me kota, mpe yo me nata bawu na kuwila ti bo kele na mfunu ve ya solo ya nkaka mpe ya ntemo ya kuluta nene. Beto ke zinga na ntangu yina Satana ke sala kisalu na diboko ya kibakala mpe na diboko ya kimoso, na ntwala mpe na nima na beto; kansi beto, bonso bantu, me lala pongi. Nzambi ke zola nde mongongo moko kuwikana, sambu na kulamusa bantu ba Yandi na kusala.” Testimonies, volume 5, 707, 708.