Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Danyeli, sura ya kumi na moja, mstari wa kumi, unaunganisha pamoja ujumbe wa ndani na wa nje kwa neno “ngome.” Uhusiano unaoufanya na unabii wa Isaya wa miaka sitini na mitano, unatambulisha “ngome” ya unabii wa nje kuwa ni Urusi, na “ngome” ya ndani ya hekalu ambalo Kristo hulisimamisha katika historia iyo hiyo. Ngome ya nje, iliyo katika mstari wa thelathini na moja na inayotambuliwa kuwa “patakatifu pa nguvu,” inawakilisha mfalme wa duniani au ufalme wa duniani. Ngome ya ndani, au patakatifu pa nguvu la ndani, ni hekalu ambalo Mjumbe wa Agano hulisimamisha katika miaka arobaini na sita.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Enka'nga Eteleşan E Nginyei nena hekalu (engarriata), Ngai aing'uaa te sipata e keper.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Mu gitabo ca Daniyeli, hari amajambo abiri y’Igiheburayo yose ahindurwa ngo “aheranda.” Rimwe ni “miqdash,” irindi na ryo ni “qodesh.” “Miqdash” ishobora kwerekana aheranda h’abapagani, canke aheranda h’Imana, canke mbere igihome. “Qodesh” ikoreshwa gusa mu kwerekana aheranda h’Imana muri Bibiliya. “Aheranda” (miqdash) h’inkomezi (igihome), mu murongo wa mirongo itatu n’umwe wo mu gice ca cumi na kimwe ca Daniyeli, hahindurwa ngo “aheranda h’inkomezi”; kandi ijambo ry’Igiheburayo ryahinduwemwo aheranda aho ni “miqdash,” ryerekana Umujyi wa Roma, ari wo kimenyetso c’inkomezi z’Abaroma mu mateka ya Roma y’abapagani no ya Roma y’ubupapa. Daniyeli yakoresheje ayo majambo abiri y’Igiheburayo mu buryo bwitondewe cane. Mu mirongo ari yo nkingi nyamukuru y’Ubwadiventisti, dusangamwo ijambo “aheranda.”

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 na nikasikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu fulani aliyesema, Hata lini itakuwa njozi hii kuhusu dhabihu ya daima, na uasi unaosababisha ukiwa, 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 Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Amagama y’Igiheburayo yahinduwemo ngo “Ahera,” muri ayo magambo yombi, ni “qodesh,” kandi akoreshwa gusa kwerekana Ahera h’Imana. Mu murongo wa cumi n’umwe, herekana Roma ya gipagani, by’umwihariko urusengero rwa Pantheon mu Murwa wa Roma, dusangamo ijambo “ahera”, ariko muri uwo murongo ni ijambo ry’Igiheburayo “miqdash.”

Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

Ee, ayekulisa ubwakhe kwaze kwaba kuMlawuli webutho; njalo umhlatshelo wansuku zonke wasuswa ngaye, lendawo yendawo yakhe engcwele yadilizwa. Danyeli 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

Danyeri ikumi na moja, mstari wa thelathini na moja, “patakatifu pa nguvu” ni neno la Kiebrania “miqdash,” nalo linatokea kwa uhusiano na neno la Kiebrania linalotafsiriwa kuwa “ngome” katika mistari ya saba na ya kumi ya sura ya kumi na moja. Katika mstari wa saba mfalme wa kusini aliingia moja kwa moja katika mji wa Rumi na kumchukua mfalme wa kaskazini mateka, kwa maana aliingia ndani ya ngome yake; lakini katika mstari wa kumi, mfalme wa kaskazini hupanda tu “hadi” kwenye “ngome,” kwa kuwa alisimama kwenye mpaka wa ufalme wake na Misri. Ni kwenye mpaka wa Rafia ndipo mstari unaofuata ulipaswa kulieleza. “Patakatifu pa nguvu” katika mstari wa thelathini na moja ni “miqdash” ya “ngome.”

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Kurwa kwa mpakani huko Raphia ni kielelezo cha kurwa kwa mpakani huko Ukraine. Historia hiyo ya kinabii hutambuliwa kwa kufahamu ya kuwa “kichwa” ni ufalme au mfalme; ndicho ngome ya nguvu zake, lakini unabii huo unahusu kweli ya ndani na ya nje. “Patakatifu pa nguvu” kwa mstari wa nje huwakilishwa na patakatifu la “miqdash,” na patakatifu pa nguvu kwa mstari wa ndani huwakilishwa na patakatifu la “qodesh.”

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 rudi 1863 rwimirira umurongo w’amateka y’ubuhanuzi ugaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane. Imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gutatanywa kwahagurukiye ubwami bw’amajyaruguru yarangiye mu 1798, kandi uwo murongo nyine w’imyaka ibihumbi bibiri na magana atanu na makumyabiri wahagurukiye ubwami bw’amajyepfo warangiye mu 1844. Iyo mirongo yombi igereranya kamere yo hasi y’umuntu na kamere yo hejuru y’umuntu. Kamere yo hasi, igereranwa n’ubwami bw’amajyaruguru, ni umubiri, naho kamere yo hejuru ni umutwe. Umutwe ni wo murwa mukuru w’ubwami, kandi ni wo mwami. Kuri icyo kigereranyo Kristo yahisemo Yuda, ubwami bw’amajyepfo, kugira ngo ahashyire izina Rye, kandi umurwa mukuru ni Yerusalemu. Yerusalemu ni ho ahera nyakuri h’imbaraga haherereye, kandi muri urwo rusengero harimo icyumba cy’intebe y’ubwami cy’umwami, ari we mutwe.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

Lawi Ngamî kîa 26 “mahinda mũgwanja” nĩwe maũndũ ma kũhingwo mũhianano marĩa maumĩrĩrio mũaka wa 1856, marĩa magenderetwo kũhe hinya mũriango wa bendera akũhõthia wĩra. Kuuma 1844 nginya 1863, Kristũ nĩagenderetie gũtang’ania Uũ-Ngai wake na andũ nginya tene na tene, no andũ magacemerera.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Ategerezebwaho guhindura kamere yo hasi y’umuntu muri icyo gihe, kuko ibyo bibaho mu kuza kwe kwa kabiri. Icyo gihe azahindura kamere yo hejuru y’umuntu ayihindure ishusho ye, ahuza umutwe w’abantu n’Umutwe w’Ubumana. Umutwe wari umurwa mukuru w’ubwami. Umutwe wari umwami, kandi ubwo Kristo asohoza ihinduka ryo guhuza Ubumana n’ubumuntu, ahuza umutwe w’ubumuntu n’uw’Ubumana aherereye mu buturo bwera i Yerusalemu, ahera cyane, aho Kristo yicaye hamwe na Se.

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

Ku ye akwasa, nza mupe kye kikala na mwene pa kitanda kyami kya bwami, nge namwine pe naakwasa, ne nshikala pamo ne Tata wami pa kitanda kyandi kya bwami. Udi ne matwi, omfwe ibyo Mupashi abwira amakanisa. Kusokolola 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristo asubiza ko abo (ba Laodikea), abanesha nge ngushu nga Yena anesha (kandi babe ba Filadelifiya), bakutelelwa hamwe na Yena, ahantu ho mw’ijuru.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

Akyatrezye muri Kristo, ubwo yamuzuraga mu bapfuye, kandi akamwicarisha iburyo bwe mu ijuru, … kandi natwe yaraduzuranye, atwicazanya na we mu ijuru muri Kristo Yesu. Abefeso 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Ezekiel-in qep’a marluk ataasioqatigiinnerat (inuiassuseq Guutilluunniit Peqatiginera) naammassineqartarpoq Guutip nukiata illernartuutaani (qodesh), piffissami tassani nukiup illersugaqarfia (miqdash) ilisarnaatigineqarmat siulittuummik paasissutissatut pingaarnerusutut, siulittuummi iluani avataanilu titartakkanik marlunnik ataqatigiilersitsisumik, Gabrielip Daniel paasitikkumallugu tikiuttup, Guutip innuttaanut qanoq pisoqarumaarnersoq pillugu, ataatsip hundredinik sisama-nik qulit sisamaasullu arfinillit akornanniittut naqissuserneqarnerisa nalaanni. Kristusip suliaq taanna Millerite-t oqaluttuarisaaneranni naammassiniarsimavaa, kisianni suliaq 1863-imi pikitsinerup akornuserpaa; taamaattorli 1844-miit 1863-mut oqaluttuarisaaneq suli titartakkatut atorpoq, suliamik tassanngaanniit misilinneqartumik ersersitsisumik.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Danyeli chaputala ya khumi ndi chimodzi, vesi la khumi, lili ndi mfungulo yotithandiza kumvetsa uthenga wamkati ndi wakunja wa mavesi la khumi ndi limodzi kufikira la khumi ndi chisanu, amene analowa m’mbiri yathu ya uneneri mu chaka cha 2014. Vesi la khumi limazindikiritsa chaka cha 1989, chimene chili nthawi ya mapeto mu kayendedwe ka kukonzanso ka anthu zikwi zana limodzi ndi makumi anayi ndi anayi, koma lilinso ndi mfungulo yolola kuti chaka cha 2014 chizindikiridwe monga chizindikiro cha njira m’mbiri ya kusindikizidwa.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Ku wa 22 mukwezi kwa 10, 1844, Intumwa y’Isezerano yaje giturumbuka mu rusengero Yari yarubakishije. Icyo kimenyetso cy’inzira gishushanya ku wa 11 Nzeri 2001, ubwo marayika wa gatatu yongeye kuza, kandi impanda ya karindwi yongera gutangira kuvuga. Hanyuma amateka yo kuva mu 1840 kugeza mu 1844 na yo yagombaga kongera gusubirwamo, kuko marayika wamanutse ku wa 11 Kanama 1840 atari undi muntu usanzwe utari Yesu Kristo ubwe, kandi umurimo We wari uwo kumurikisha isi ikuzo Rye.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 흥 1844 까지의 역사도 2001년 9월 11일부터 장차 속히 이를 일요일 법까지를 표상하며, 1844 흥 1863 까지의 역사 역시 2001년 9월 11일부터 장차 속히 이를 일요일 법까지를 표상한다. 화잇 자매는 1844년의 역사를 십자가의 역사와 일치시키며, 십자가는 각각 서로 일치하는 삼 년 반의 두 역사를 가르는 분기점을 나타낸다. 십자가는 1840년에 시작하여 1844년에 끝나는 선행하는 역사와, 그 이후 1863년에 이르는 후속하는 역사가 서로 평행한 두 역사임을 확증하며, 이 두 역사 모두 인침의 기간을 표상한다.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

1840-1844 ꯂꯣꯝ ꯄꯨꯝꯅꯃꯛ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯌꯥꯝ ꯄ꯭ꯔꯇꯤꯅ ꯐꯤꯂꯥꯗꯦꯂꯐꯤꯌꯥꯅ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯇꯁꯤꯡꯒꯤ ꯃꯤꯄꯨꯝ ꯄꯨꯝꯅ ꯃꯪꯍꯟꯕ ꯑꯁꯤ ꯎꯠꯄꯤ, 1844-1863 ꯂꯣꯝ ꯄꯨꯝꯅꯃꯛ ꯑꯇꯣꯞꯄ ꯂꯥꯏꯟ ꯑꯁꯤꯅ ꯂꯥꯎꯗꯤꯁꯤꯌꯥꯅ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯇꯁꯤꯡꯒꯤ ꯃꯥꯌꯐꯝ ꯂꯩꯇꯕ ꯑꯁꯤ ꯎꯠꯄꯤ꯫ ꯑꯍꯨꯝꯕ ꯃꯈꯥ ꯑꯅꯤꯃꯛ ꯑꯁꯤ ꯗꯥꯅꯤꯌꯦꯜ ꯁꯥꯄꯇꯔ 10 ꯑꯗꯨꯒ ꯑꯣꯏꯅ ꯎꯠꯂꯤ, ꯃꯔꯝꯗꯤ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯃꯥꯏꯁꯥ ꯄꯨꯝꯅ ꯃꯪꯍꯟꯕ ꯅꯨꯄꯤ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯃꯈꯥ ꯑꯣꯏꯅ, ꯃꯁꯥꯒꯤ ꯑꯃꯥ ꯂꯤꯁꯤꯡ ꯃꯔꯤ ꯃꯔꯤ ꯍꯥꯛ ꯃꯀꯥ ꯑꯁꯤꯒꯤ ꯁꯤꯜꯂꯤꯡ ꯇꯥꯏꯝꯗ, ꯗ꯭ꯔꯤꯁꯟ ꯑꯗꯨ ꯎꯠꯈꯤ; ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯄꯨ ꯂꯣꯏꯅ ꯂꯩꯔꯤꯕꯁꯤꯡꯅ ꯗ꯭ꯔꯤꯁꯟ ꯑꯗꯨꯗꯒꯤ ꯆꯠꯈꯤ꯫

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

Na mu lumbu ya makumi ibale na minei ya ngonda ya ntete, ntangu muvwânda pene-pene ya nzadi ya nene, yina kele Hidekele; bongo natombolaka meso ma mono, natala, mpe tala, muntu mosi ya lwatá lino; luketo lwandi lwalembamaka na wolo ya mbote ya Ufaz. Nzutu andi vandaka bonso berile; kizizi kiandi bonso monikinu ya nsemo ya nzasi; meso mandi bonso minda ya tiya; maboko na makulu mandi bonso kisengo ya motane ya kupetama; mpe ndinga ya masono mandi bonso ndinga ya ebele ya bantu. Mpe mono Daniele kaka yina monaka kimono yina; sambu bantu yina vandaka ti mono bamonaka ve kimono yina. Kansi kunikuka ya nene kubwilaka bo, mpidina bakimaka sambu na kubumbama. Daniele 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Mu kitabu kya Daniyeli, esuula ey’omusanvu, oluvannyuma lwa Daniyeli okulaba okwolesebwa okw’ensolo ez’amayinja, Gabulyeri n’ajja okunnyonnyola okwolesebwa okwo.

I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

Ene Daniel, esiriti yange yahungabanaga omunda y’omubiri gwange, kandi okwolesibwa kw’omutwe gwange kwanteganyaga. Nanyikirira hali omu ahari abo abaali bemereire haihi, kandi namubuuza amazima g’ebintu ebi byona. Kityo yambwira, kandi yandeetera kumanya okuhindura kw’ebintu ebyo. Daniel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Di Daniela, kapitulu 8, manima ti Daniel a nakakit iti sirmata maipapan kadagiti animal ti santuario, immay ni Gabriel tapno ilawlawagna dayta sirmata.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Na ikawa, mimi, naam, mimi Danieli, nilipoiona ile njozi na kutafuta maana yake, tazama, akasimama mbele yangu mmoja aliyekuwa na mfano wa mtu. Nami nikasikia sauti ya mtu katikati ya kingo za Ulai, iliyoliita na kusema, Gabrieli, mfanye mtu huyu kuifahamu hiyo njozi. Danieli 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Mu Daniel chiputulu cha tanu na fumbili, panyuma pakuba Daniele amwene bwinshi bwa mivule ya myaka ya kuambulwa kuli Yeremia ne ya kusonwa mu mikanda ya Mose nga i mbili—ekilapo ne cisa ca Lesa—Gabrieli aishile mukulondolola ukumwenwa.

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

Na motango nazalaki nanu koloba, mpe kobondela, mpe kondima lisumu na ngai mpe lisumu ya bato na ngai Yisraele, mpe kolakisa libondeli na ngai liboso ya Yehova Nzambe na ngai mpo na ngomba mosantu ya Nzambe na ngai; ee, wana nazalaki nanu koloba na libondeli, moto wana Gabriele, oyo namonaki na emonaneli na ebandeli, wana azalaki koya na mbangu monene na kopumbwa, asimbaki ngai pene na ntango ya likabo ya mpokwa. Mpe ayebisaki ngai, mpe asololaki na ngai, mpe alobaki ete: O Daniele, sikawa nabimi mpo na kopesa yo mayele mpe bososoli. Daniele 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Aniha, paké bitò si tatlú a saksi, amin a naggapu iti libru ni Daniel, idi kunana ni Gabriel kenni Daniel iti kapitulo a sangapulo, a dimteng isuna tapno ipaawatna kenni Daniel no ania ti mapasamak kadagiti tattao ti Dios kadagiti maudi nga aldaw, ni Gabriel ket ipalawagna ti babai a “marah,” ti pannakapaay a sirmata a nakita ni Daniel ken a ti sabali a bunggoy ket nagtalaw manipud iti dayta.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Henu eno nâ, o ku nā hīau chaīha hīhāi nā bo hî, khâbâi nupaikî ngâi nābo nangmâk laireikhramda karigumba thoklagadabano; maramdi, mityeng adu hairiba numit kayā amagi phangbada lei. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Umuboni Daniyeli yari yarabonye, kandi watumye habaho itandukanywa hagati y’abizera, wari umuboni wo kuboneka kwa Kristo, umuboni w’imyaka ibihumbi bibiri na magana atatu; nyamara wari imvugo y’ubugore y’uwo muboni. Gusobanukirwa n’umuboni wo kuboneka gutunguranye kwa Kristo nk’Intumwa y’Isezerano ni ko kwahinduye Daniyeli (n’abagereranywa na Daniyeli) ngo bahinduke ishusho ya Kristo. Ibyo “bizabaho ku bwoko bw’Imana mu minsi y’imperuka” bigaragazwa n’amateka y’Abamileri kuva mu 1840 kugeza mu 1844, kandi nanone n’Abamileri kuva mu 1844 kugeza mu 1863. Icyiciro kimwe gihunga uwo muboni mu bugome bwo kwigomeka, naho ikindi cyiciro gikurikira Kristo kubwo kwizera kikamwinjirana Ahera Cyane, kugira ngo bicaranwe na We mu ijuru.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Naye Gabriel alipoifasiri njozi ile ambamo watu wa Mungu wa siku za mwisho wanabadilishwa kuwa katika mfano wa Kristo, aliweka wazi historia ya nje ya ulimwengu. Njozi ya Danieli ya Kristo ilifasiriwa na Gabriel kuwa historia ya nje ya wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu. Historia ya Septemba 11, 2001, katika tafsiri ya Gabriel, ifikiwapo, historia inayosisitizwa kuwa inatangulia sheria ya Jumapili ya mstari wa kumi na sita, hutambuliwa tu kwa ufunguo wa ufahamu unaowakilishwa kama “ngome” katika mstari wa kumi. Tarehe 11 Septemba, 2001, athari ya kila njozi ilianza kufunuliwa kama magurudumu ndani ya magurudumu.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Kai te kupu a te Ariki i puta mai ki ahau, i mea mai, E tama a te tangata, he aha tena whakatauki e mau na i a koutou i te whenua o Iharaira, e ki ana, Kua whakaroaina nga ra, a kua kore noa iho nga kite katoa? Na reira mea atu ki a ratou, Ko te kupu tenei a te Ariki, a Ihowa; Ka whakamutua e ahau tenei whakatauki, a e kore e whakamahia ano e ratou hei whakatauki i roto i a Iharaira; engari mea atu ki a ratou, Kua tata nga ra, me te tutukitanga o nga kite katoa. No te mea e kore ake he kite horihori, he matakite whakapati ranei i roto i te whare o Iharaira. Ko ahau hoki a Ihowa: ka korero ahau, a ko te kupu e korerotia e ahau ka oti; e kore ano e whakaroaina: no te mea i o koutou ra, e te whare whakakeke, ka korerotia e ahau te kupu, a ka whakatutukitia e ahau, e ai ta te Ariki, ta Ihowa. Na ka puta mai ano te kupu a Ihowa ki ahau, ka mea mai, E tama a te tangata, nana, e mea ana ratou o te whare o Iharaira, Ko te kite e kitea nei e ia, mo nga ra maha kei te haere mai, a e poropiti ana ia mo nga wa i tawhiti atu. Na reira mea atu ki a ratou, Ko te kupu tenei a te Ariki, a Ihowa; E kore tetahi o aku kupu e whakaroaina a muri ake nei, engari ko te kupu kua korerotia e ahau ka oti, e ai ta te Ariki, ta Ihowa. Ezekiel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Mu butu butu bwa mapayi yā buprofeti ādi azunguluka munda mwa makwabo mapayi a buprofeti mu dyôdi ditanta, kùdi dipayi dimwe dìdì dipetulwila bânǎ ba buprofeti ba matuku a ndeke ne, ku diyi dibùmbwila, ne dipayi adi n’diô dìdì ne ku dimanyina kwabo kwa cyendèlèlè nekùsàmbakajwe. Mulongo pa mulongo, dipayi adi ne dîngǎ diikàle padi emu dìmonèkà dyakàmonà Danyele dyakamushintulula ku cimfwànyì cya Kilisto, bwalu n’diô dimonèkà dìdì dimanyisha cìdì cikùmbana bantu ba Nzambi mu matuku a ndeke.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Omukama andaze bulungi nga ekifaananyi ky’ensolo kirikukorwa omugisha gw’okwegarukira gutakafunzire; ahakuba nikigenda kuba ekigezo kikuru ahabw’abantu ba Ruhanga, ekirikuhamya okucwa omugisha gwabo ogw’obutahwaho. Ekirooto kyawe nikiba ekirundo ky’obutahikirizana, omuke munonga ni bo bonka abaribihabirwa.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Mubusakule 13 kigambo kino kibonéshebwa bulungi; [Mubusakule 13:11–17, kyahandiikibwe].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Lino oyeso likumweneso lyo bantu ba Leza baswa kuba nalyo mbere lintu batilikwa ekimanyilo. Bonse abaishileesha ubwesu bwabo kuli Leza pa kusungila amafunde Yakwe, no kukana ukutambula isabata ya bufi, bakeminina panshi ya bendera ya Mfumu Leza Yehova, kabili bakatambula ekimanyilo kya Leza wa mweo. Abo abaleka ukuli kwa ku mwulu no kutambula isabata ya pa Mulungu, bakatambula akamanyilo ka ciswango.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

പശുവിന്റെ പ്രതിമയുടെ പരീക്ഷ എന്നു തിരിച്ചറിയപ്പെടുന്ന പരീക്ഷ ഇരട്ടസ്വഭാവമുള്ളതാണ്. പ്രവചനത്തിന്റെ വിദ്യാർത്ഥി ഞായറാഴ്ചാനിയമത്തിനു മുൻപായി അമേരിക്കൻ ഐക്യനാടുകളിൽ സഭയും രാജ്യവും ചേർന്നുള്ള സംയോജനമായ പശുവിന്റെ പ്രതിമയുടെ വികാസം തിരിച്ചറിയേണ്ടതുണ്ടെന്ന് ആവശ്യപ്പെടുന്ന പരീക്ഷയാണത്. അതുപോലെതന്നെ, ദാനിയേൽ മുഖാന്തരം പ്രതിനിധീകരിക്കപ്പെടുന്നവരിലോ ഓടിപ്പോയവരിലോ, പശുവിന്റെ പ്രതിമയെയോ ക്രിസ്തുവിന്റെ പ്രതിമയെയോ അവരുടെ ഉള്ളിൽ സൃഷ്ടിക്കുന്ന പരീക്ഷയും അതുതന്നെയാണ്. ആ വേർതിരിവ്, ആ കന്യകമാർ ദാനിയേൽ ചെയ്തതുപോലെ “ഈ മഹാദർശനം കാണുന്നുവോ,” അല്ലെങ്കിൽ അവർ ആ ദർശനത്തിൽനിന്ന് ഓടിപ്പോകുന്നുവോ എന്നതിനെ അടിസ്ഥാനമാക്കിയുള്ളതാണ്. ഈ മഹാദർശനം കാണുന്നതിനുള്ള താക്കോൽ “കോട്ട” എന്ന വാക്ക് മുഖാന്തരം പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നു.

We will continue this study in the next article.

Tukwenda kurembeka n’oku kusoma mu kiwandiiko ekindi ekirikukira.

“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

“Yule malaika mwenye nguvu aliyemwelekeza Yohana hakuwa mwingine ila Yesu Kristo. Kuweka mguu Wake wa kuume juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha sehemu anayoitekeleza katika matukio ya mwisho ya pambano kuu na Shetani. Msimamo huu unaashiria uwezo Wake mkuu na mamlaka Yake juu ya dunia yote. Pambano hilo limezidi kuwa kali na thabiti zaidi kutoka kizazi hadi kizazi, nalo litaendelea kuwa hivyo hata kufikia matukio ya mwisho, wakati utendaji wa ustadi wa mamlaka za giza utakapofikia kilele chake. Shetani, akiwa ameungana na watu waovu, ataupotosha ulimwengu wote na makanisa yale yasiyoupokea upendo wa kweli. Lakini yule malaika mwenye nguvu anataka asikizwe. Analia kwa sauti kuu. Atawaonyesha nguvu na mamlaka ya sauti Yake wale waliojiunga na Shetani ili kuipinga kweli.”

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

“ဂဃုဟ်ကောံတအ်သှ်ေသုင် သံခုနစ်ပါးအံင် အရံင်သ္ဂုတ်ရေဝ်တော်မူပြီးနောက်၊ စာစောင်ငယ်နှင့်စပ်လျဉ်း၍ ဒံယေလထံသို့ပေးခဲ့သကဲ့သို့ ယောဟန်ထံသို့လည်း အမိန့်ပေးတော်မူသည်— ‘ဂဃုဟ်ကောံ သံခုနစ်ပါးက မိန့်ဆိုခဲ့သောအရာတို့ကို တံဆိပ်ခတ်၍ထားလော့။’ ဤအရာတို့သည် အနာဂတ်အဖြစ်အပျက်များနှင့်ဆိုင်ပြီး၊ မိမိတို့၏အစဉ်အတိုင်း ဖော်ပြခံရမည့်အရာများဖြစ်သည်။ ဒံယေလသည် နေ့ရက်များ၏အဆုံး၌ မိမိအမွေဝေစု၌ ရပ်တည်ရလိမ့်မည်။ ယောဟန်သည် တံဆိပ်မခတ်ဘဲဖွင့်ထားသော စာစောင်ငယ်ကို မြင်ရသည်။ ထိုအခါ ဒံယေလ၏ပရောဖက်ပြုချက်များသည် လောကသို့ပေးရမည့် ပထမ၊ ဒုတိယ၊ တတိယ ကောင်းကင်တမန်သုံးပါး၏ သတင်းစကားများအတွင်း မိမိတို့နှင့်သင့်လျော်သော နေရာကို ရရှိကြသည်။ စာစောင်ငယ်ကို တံဆိပ်ဖြည်ခြင်းသည် အချိန်နှင့်စပ်လျဉ်းသော သတင်းစကားဖြစ်သည်။”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

Ebitabo bya Daniyeli n’Okubikkulirwa bimu. Ekyo kimu bwa nnabbi, ate ekirala kubikkulirwa; ekimu kitabo ekiteekeddwako akabonero, ate ekirala kitabo ekibikkuddwawo. Yokaana yawulira ebyama ebibwatuka bye byayogera, naye yalagirwa obutabuwandiika.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ulumuli lwihariye Yohani yaherewe, rwagaragajwe mu nkuba ndwi, rwari urushushanyo rw’ibyabaye byari kuzabaho munsi y’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.