The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.
Muono wa Kristo katika Danieli sura ya kumi ni muono uleule ambao Yohana aliuona katika Ufunuo. Ulikuwa muono wa “marah,” ambao ni usemi wa kike wa muono wa “mareh” wa kutokea kwake Kristo. “Mareh” ni muono wa ile miaka elfu mbili na mia tatu, na maana yake ya msingi ni “kutokea” au “mwonekano.” “Kutokea” kwake Kristo kwa Danieli na kwa Yohana kulikuwa kote miuono ya Kristo aliyetukuzwa.
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. Daniel 10:4–6.
ហើយនៅថ្ងៃទីម្ភៃបួន នៃខែទីមួយ ខណៈដែលខ្ញុំនៅក្បែរទន្លេធំ គឺទន្លេហ៊ីដេកែល នោះខ្ញុំបានលើកភ្នែកឡើង ហើយមើល ហើយមើលចុះ មានបុរសម្នាក់ស្លៀកពាក់ក្រណាត់ទេសឯក ចង្កេះរបស់ទ្រង់បានក្រវាត់ដោយមាសសុទ្ធនៃអ៊ូផាស។ រូបកាយរបស់ទ្រង់ក៏ដូចជាត្បូងបេរីល មុខរបស់ទ្រង់ដូចជារូបរាងនៃផ្លេកបន្ទោរ ភ្នែករបស់ទ្រង់ដូចជាចង្កៀងភ្លើង ដៃ និងជើងរបស់ទ្រង់មានពណ៌ដូចជាលង្ហិនខាត់ឲ្យភ្លឺ ហើយសំឡេងព្រះបន្ទូលរបស់ទ្រង់ដូចជាសំឡេងរបស់មហាជនមួយ។ ដានីយ៉ែល 10:4–6។
The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.
Izwi “mareh,” risobanurwa ngo “ukugaragara,” muri uwo murongo ryahinduwemo ngo “ukugaragara kw’umurabyo.” Iryo jambo rikoreshwa incuro enye mu gice ca cumi; incuro zibiri rigahindurwa ngo “iyerekwa,” izindi ncuro zibiri na zo rigahindurwa ngo “ukugaragara.” Rikoreshwa kandi ahandi hantu hatatu mu mero yaryo y’igitsina-gore. Ijambo “marah” ni imvugo y’igitsina-gore y’iyerekwa ry’“ukugaragara.” Risobanurwa ngo “icirore,” kandi ni umugereka “utera igikorwa” utuma ikintu kiba iyo kibonwe.
A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.
Adverb causative ni neno la kielezi linalotokana na kivumishi kinachosababisha jambo fulani kutokea au kuzalisha athari. Katika lugha na sarufi, mara nyingi hurejelea vitenzi au miundo inayoeleza wazo la kumsababisha mtu au kitu kutenda kitendo au kupitia hali fulani.
For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).
Ngokwesibonelo, emshweni othi “She made him laugh,” isenzo esithi “made” siyimbangela ngoba sibonisa ukuthi umenzi (she) wenza ukuthi umenziwa (him) enze isenzo (ukuhleka).
“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)
「Ndzi lulamisele movha wa mina。」 (Eka xivulwa lexi, nhlokomhaka leyi nge “Ndzi” yi endle leswaku munhu un’wana a endla xiendlo xo lulamisa movha.)
“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)
“Waambisye abafunzwa be kusoma ku bw’ikarata y’okugezesebwa.” (Aha, omutwe gw’ekigambo “Wa” ni we yareetsyeho abafunzwa be kukora ekikorwa ky’okusoma ku bw’ikarata y’okugezesebwa.)
“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)
«Yifashe umusatsi.» (Muri uru rubanza, nyirivugo “We” ni we watumye undi muntu akora igikorwa cyo kumwogosha umusatsi.)
“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)
“Kampuni iliufanya jengo likarabatishwe.” (Katika sentensi hii, kampuni ilisababisha mtu mwingine kutekeleza tendo la kukarabati jengo.)
“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).
“Twamupwaana twaafwa kufwako ku milimo ya pa ng’anda.” (Aha, mutwe wa mutwe “Twa-” ulapanga ukuleeta ukutila abana babombeko mu mulimo wa kufwako ku milimo ya pa ng’anda.) Mu fikope fyonse ifi, ifyakulanda ifya kuleeta ukuti umuntu umbi abombe (had, made, got, get) filelangisha ukutila umutwe wa mutwe alecitisha umuntu umbi ukubomba icintu ciletwa ne cakulanda cikulu (repaired, study, cut, renovated, help).
The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.
Muono wa “mareh” wa mwonekano, unapoelezwa kwa wakati wa kike “marah”, na kufafanuliwa kuwa “kioo cha kujitazamia”, unaonyesha kwamba muono wa Kristo aliyetukuzwa huzalishwa tena ndani ya wale wanaoutazama muono huo. Danieli alipoona “mwonekano” wa Kristo kama umeme, kundi la watu lilikimbia kwa hofu, lakini kwa Danieli ulizalisha badiliko la kimiujiza ndani yake.
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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.
Na ni mimi Danieli peke yangu nikaona maono hayo; kwa maana wale watu waliokuwa pamoja nami hawakuona maono hayo; lakini tetemeko kuu likawaangukia, hata wakakimbia kujificha. Basi nikaachwa peke yangu, nikayaona maono hayo makuu, wala hakukubaki nguvu ndani yangu; kwa maana uzuri wangu uligeuka ndani yangu kuwa uharibifu, nami sikubakiza nguvu yo yote. Danieli 10:7, 8.
The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.
Ukuri kugereranywa n’ijambo ry’Igiheburayo risobanura “ukuri,” rigizwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo. Inyuguti ya mbere n’iya nyuma buri gihe ni zimwe kuri Kristo; kuko Alpha na Omega buri gihe bigaragaza iherezo hamwe n’intangiriro. Inyuguti yo hagati, ari yo ya cumi na gatatu, igereranya ubugome bwo kwigomeka. Daniyeli aravuga ati: “Jyewe Daniyeli jyenyine nabonye iyerekwa,” ariko abagabo bari kumwe na Daniyeli, bariho mu kwigomeka, “ntibabonye iryo yerekwa.” Ni cyo gituma Daniyeli “jyenyine” “yabonye rya yerekwa rikomeye.” Ku ntangiriro no ku iherezo, Daniyeli wenyine ni we wabonye iyerekwa, kandi uko kuvugwa kwa kabiri kwatumye abahunze bagaragaza ukwigomeka kwabo. Daniyeli ahagarariye ubwoko bw’Imana mu minsi ya nyuma, buhindurirwa gusa n’ishusho ya Kristo binyuze mu nzira yo kwitegereza ishusho Ye. Tugomba kureba iyerekwa ry’“indorerwamo.”
“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.
“Tate nzapa kumanya ku luyuka lwa kimoyotu. Kachi twalondelezha kumanya Yehoba, tukamona ukuti kufuma Kwandi kwazhingijilwa nge kusecha kwa mutondo. Kilishitu etwita ukuti twisule na kwisushiwa konse kwa Nzapa. Pano epo twakonsha kwimwimika mu kine kukupwililika kwa lwitabilo lwa bwina Kilishitu. ‘Uyo onse unwa ku meya andi nkamupe,’ Muponeshi watongola ati, ‘katakakumvwa nyota nakalya; lelo ameya andi nkamupe akesaba muli en’a chisulo cha meya achifumya kufika ku bumi bwa myaka ne myaka.’ Kilishitu ufuna ukuti tube bakakutezha pamo Nandi. Kachi twafumishiwa mwine, Akatupa chisomo Chandi kuti tukapeleko ku bambi. Mitavi ibili ya muolife, iyo mu mipipi ibili ya golide ifumyamo mafuta a golide muli yene, nechine ikapelekeza mivitiko itozhiwemo ulubuto lwa musana ne lutangalo ne subilo ne zando ku abo bali mu kukabila. Tate twafwile kupepa Nzapa mulimo ushapita-pita. Lelo twakonsha kuchita echi fye pa kusambilila kuli Yesu, pa kusunga bunyamfwa Bwandi ne kwicefya kwa mutima Kwandi. Aye twifishepo muli Nzapa. Aye twikale ne lwitabilo muli En’a. Aye twikale muli Kilishitu. Pano ifwe bonse, ‘na meso ayalulekile, pakulola nge mu kalasi ubukata bwa Mwina, tusandulwapo mu kifwani kimwe ekyo ukufuma ku bukata ukuya ku bukata,’—ukufuma ku mibele ukuya ku mibele. Nzapa talolela ifyakukana kuchitika ukufuma kuli iwe nangu kuli ine. Pa kumulola, twakonsha kusandulwapo mu kifwani Chandi.” Signs of the Times, April 25, 1900.
In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.
Mumfululuko wa Daniele chapitala teni na chapitala naini, Gabriele alipelako Daniele ubufumushi bwa fyoni ifya bupolofita ifya kunse ne fya mukati; kabili amafunde yakwe ya kutendeka muli vesi wa umo wa chapitala teni, yalishileta ukuti ali no kumfwa fyonsenifye ifyo fyoni fibili, ifyaimininwe nga “icintu” na “ifyoni.” Alipokelele uko kumfwa pa mpela ya nshiku amakumi yabili na cimo, mumo aali mu kulila no kutamfya umutima. Izo nshiku amakumi yabili na cimo capwishishe pa kufika kwa Mikaele malaika mukalamba. Umubala wa myanda ibili na amakumi yabili, no mubala wa amakumi yabili na fibili, uyo uwaba icumi nangu icakumi pa myanda ibili na amakumi yabili, ni cishibilo ca kupandana kwa Bulesa no buntunse; kabili pa bushiku bwa makumi yabili na bubili ni po Daniele alishintilwe mu cipasho cakwa Kristu.
I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.
Ndzi dyile xinkwa lexi nandzihaka; naswona nyama ni vhinyo a swi nghenanga enon’wini wa mina; naswona a ndzi tinyolanganga nikatsongo, ku kondza ku hetiseka mavhiki manharhu lama heleleke. Kutani hi siku ra mune ra vumakume mambirhi ni mune ra n’hweti yo sungula, loko ndzi ri ekusuhi ni nambu lowukulu, lowu vuriwaka Hidekeli; ndzi tlakusa mahlo ya mina, ndzi languta, kutani waswivo, wanuna un’wana la ambaleke ntsembyana, loyi swisutumelo swa yena a swi bohiwile hi nsuku lowunene wa Uphazi. Daniyele 10:3–5.
Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.
Danieli anawakilisha watu wa Mungu wa siku za mwisho ambao, kwa njia ya Neno la Mungu la kinabii, wametambua kwamba wametawanyika, na ambao wanaombolezea hali yao ya kutawanyika na kutafuta nuru. Hali yao ya kutawanyika imeonyeshwa kama bonde la mifupa mikavu iliyokufa katika Ezekieli sura ya thelathini na saba. Mifupa hiyo imekufa, nayo imetawanyika, lakini imetambulishwa kuwa ni nyumba ya Israeli. Nyumba ya Israeli ya siku za mwisho ndiyo wale mia moja na arobaini na nne elfu. Wametawanyika, kama vile Danieli alivyotambua kutokana na vitabu vya Yeremia na Musa. Katika Ezekieli, hao waliokufa wanaonyesha kwamba wanaitambua hali yao.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.
Epaŋi i mi de, Mwana wa muntu, yi miu ni nyua yaŋa ya Isalaele yontsi: tala, ba de, Miu mia beto mi yuma, mpe elikya dia beto di zimbidi: beto bakata beto ya ntetelo yietu. Ezekiele 37:11.
The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.
ਇਸਰਾਏਲ ਦਾ ਘਰਾਨਾ, ਜੋ ਇਹ ਹੱਡੀਆਂ ਹਨ, ਐਲਾਨ ਕਰਦਾ ਹੈ ਕਿ ਉਹ “ਸਾਡੇ ਹਿੱਸਿਆਂ ਲਈ ਕੱਟੇ ਗਏ ਹਾਂ।” ਉਨ੍ਹਾਂ ਨੇ ਆਪਣੀ ਛਿੱਟੀ ਹੋਈ ਹਾਲਤ ਨੂੰ ਪਛਾਣ ਲਿਆ ਹੈ। ਆਖਰੀ ਦਿਨਾਂ ਦਾ ਇਸਰਾਏਲ ਦਾ ਘਰਾਨਾ ਦਸ ਕੁਆਰੀਆਂ ਦੀ ਦ੍ਰਿਸ਼ਟਾਂਤ ਨੂੰ ਅੱਖਰ ਅੱਖਰ ਪੂਰਾ ਕਰਦਾ ਹੈ, ਅਤੇ ਮਿਲਰਾਈਟ ਇਤਿਹਾਸ ਵਿੱਚ ਇਹ ਪੂਰਨਤਾ—ਕਿ ਉਨ੍ਹਾਂ ਨੇ ਪਛਾਣ ਲਿਆ ਕਿ ਉਹ ਆਪਣੇ ਹਿੱਸਿਆਂ ਤੋਂ ਕੱਟੇ ਗਏ ਸਨ—ਉਸ ਵੇਲੇ ਚਿੰਨ੍ਹੀ ਜਾਂਦੀ ਹੈ ਜਦੋਂ ਬੁੱਧੀਮਾਨ ਕੁਆਰੀਆਂ ਇਹ ਸਮਝਣ ਲੱਗੀਆਂ ਕਿ ਉਹ ਦੇਰੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਸਨ, ਅਤੇ ਇਹ ਵੀ ਕਿ ਦੇਰੀ ਦਾ ਸਮਾਂ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦਾ ਇੱਕ ਨਿਰਧਾਰਿਤ ਅਵਧੀ ਸੀ। ਯਹਿਜ਼ਕੀਏਲ ਵਿੱਚ ਜੋ ਆਪਣੇ ਛਿੱਟੇ ਹੋਏ ਹਾਲਾਤ ਨੂੰ ਪਛਾਣਦੇ ਹਨ, ਉਹ ਉਹੀ ਹਨ ਜਿਨ੍ਹਾਂ ਨੇ ਪਹਿਲੀ ਨਿਰਾਸ਼ਾ ਤੋਂ ਬਾਅਦ ਇਹ ਪਛਾਣ ਲਿਆ ਕਿ ਉਹ ਦੇਰੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਸਨ।
Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.
Ezekieli aguhua, kũrĩ na arĩa aũgĩ a ngerekano ya airĩitu ikũmi, marĩkĩrĩrio nĩ kũrira kwa Danieli thĩinĩ wa mĩthenya mĩrongo ĩĩrĩ na ũmwe. Thuutha wa mĩthenya mĩrongo ĩĩrĩ na ũmwe, mũthenya wa mĩrongo ĩĩrĩ na ĩmwe, Mikaeli akĩikũrũka, na Danieli akĩheeo kĩoneki kya Kristũ ũrĩa akenetio, kĩrĩa gĩacambũrĩte Danieli agĩtuĩka mũfanano wa Kristũ. O na airĩitu arĩa aũgĩ hamwe na maguhua marĩa makũũ nĩ marĩ na kũhĩtĩra mũgĩkũyũko ũcio ũrĩa ũhingagĩrĩrio nĩ kĩoneki kĩa gĩthũtha kĩa kwenyona.
Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.
Danieli, mifupa mikavu ya Ezekieli, na wanawali wenye hekima wa historia ya Wamilleri, vyote vinapatana na mashahidi wawili wanaouawa katika Ufunuo sura ya kumi na moja. Musa na Eliya waliuawa, lakini walipaswa kufufuliwa mwishoni mwa siku tatu na nusu za kiunabii. Musa alifufuliwa na Mikaeli kama inavyotambulishwa katika kitabu cha Yuda.
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 1:9.
Arîşta mezin Mîxael jî, dema ku bi Îblîs re têkoşîn dikir û li ser laşê Mûsa nîqaş dikir, nehat ku li dijî wî tawanbarekî şermezar bîne, lê got: “Bila Xudan te gazind bike.” Yehûda 1:9.
In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.
Muna Danieri kapita ya dikumi, Danieri wa tambula monóno ya lukungulu ntangu Mikaele wa kulumuka panyima ya bilumbu makumi yibale na mosi ya mawa. Edi ndi ndinga ya Mikaele yina ke telemisa bafwa.
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.
لەبەر ئەوەی خاوەن پەروەردگار خۆی لە ئاسمانەوە بە هاوارێک، بە دەنگی سەرەفریشتە، و بە کەڕەنای خودا دابەزێت؛ و مردووانی ناو مەسیح یەکەم جار هەڵدەستنەوە. 1 Thessalonians 4:16.
Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.
Danyeri essuula ey’ekkumi kiraga enkyukakyuka okuva mu ntambula ya Laodikiya ey’omubaka ow’okusatu okudda mu ntambula ya Firaderufiya ey’omubaka ow’okusatu. Kikwatagana n’abajulirwa ababiri ab’omu Okubikkulirwa essuula ey’ekkumi n’emu, amagumba amakkalu ag’omu Ezeekyeri essuula amakumi asatu mu musanvu, abawala abagezigezi ab’omu lugero lw’abawala ekkumi, era n’Abamillerite abaatuukiriza olugero olwo. Gabulyeri yawa okuvvuunula okw’okwolesebwa okw’endabirwamu ennene, era bwe yali amaliriza omulimu gw’okuvvuunula gwe yali atandise mu ssuula ey’omwenda. Okuvvuunula kwatuukirizibwa nga Gabulyeri alaga ebyafaayo eby’obunnabbi ebisangibwa mu ssuula ey’ekkumi n’emu, ebigenda mu maaso ddala okutuuka mu nnyiriri esatu ez’olubereberye ez’essuula ey’ekkumi n’ebiri. Awo mu lunyiriri olw’okuna olw’essuula ey’ekkumi n’ebiri, Danyeri agambibwa okuteeka akabonero ku kitabo kye.
In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.
Mu ishuuma ya Daniele ikumi, “olunyiriri ku lunyiriri”, Daniele arikukiikirira abantu ba Ruhanga ab’omu biro eby’enkomerero, nabo abarikwongera kukiikirirwa mu ishuuma ya Daniele ibiri nk’abarikweshengyereza n’obwesimbu (bahangireho akabi k’okufa), kugira ngu basoboroke obutumwa obw’obunabi obw’aheru obukiikirirwa ekishushani ky’ensholo eky’enshita ekyahishirwe kya Nebukadeneza. Kandi arikushaba n’okuteera omutima gusoborokye okworekwa kw’obutumwa obw’obunabi obw’omunda obukiikirirwa ennaku enkumi ibiri n’amagana ashatu. Nyuma y’ennaku makumi abiri n’emu ez’akabonero ez’okuramya n’okuhungaara eziri mu ishuuma ya ikumi, ahamuheru arakikikirirwa nk’owamazire kusoborokya ebyahishwirwe byombi. Okusoboroka kwe kumalirizibwa obwo marayika mukuru arikumanuka, kandi akakwatwaho emirundi eshatu.
His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.
Kumanagana yakwe na Mikaeli, maono ya Mikaeli ambayo yeye peke yake ndiye ayaonayo, humtayarisha kupokea tafsiri kamili ya maono yote mawili ya unabii, ya ndani na ya nje. Uzoefu huo umewekwa wazi, mstari juu ya mstari, kwa namna ya kina sana unapounganishwa na Ezekieli sura ya thelathini na saba, Ufunuo sura ya kumi na moja, na Isaya sura ya sita. Mstari katika sura ya kumi na moja ambapo Gabrieli huleta yale maono mawili pamoja ni mstari wa kumi, kwa kuwa hapo mfalme wa kaskazini husonga mbele hadi ngome, wala si zaidi. Ngome hiyo ni taifa, au mji mkuu, au mfalme wa Misri katika mstari huo, kama alivyofafanua Isaya katika sura ya saba.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Kuko umutwe wa Siriya ari i Damasiko, kandi umutwe wa Damasiko ari Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izamenagurwa, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya. Nimudakomeza kwizera, ni ukuri ntimuzakomezwa. Yesaya 7:8, 9.
In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.
Danyêl 11’ê de, ayeta dehan de, padîşahê bakur tê heta sînorê Misrê, û ayet wê yekê wekî “keleha” Misrê (padîşahê başûr) pênase dike. Dikare were nîşandan ku ayeta dehan sala 1989’an temsîl dike, dema Yekîtiya Sovyetê ji aliyê papatiyê û artêşa wê ya niyabî, Dewletên Yekbûyî, hatibû jêbirin. Ew yekemîn ji sê şerên niyabî bû, yên ku di dawiyê de di şerê niyabî yê sêyemîn de (Panium) dibin Şerê Cîhanê yê Sêyemîn. Şerê niyabî yê duyemîn bi ayetên yanzdehan û diwanzdehan tê temsîl kirin, û niha li Ukraynayê pêk tê, ku li wir Rûsya padîşahê başûr temsîl dike, çawa ku Yekîtiya Sovyetê di têkçûna xwe ya sala 1989’an de padîşahê başûr temsîl dikir.
I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.
Ndzi tirhise xitsariwa lexi nge “nyimpi yo titimela” khale leswaku ndzi kombisa ku hambana exikarhi ka tinyimpi leti tinharhu ta vuyimeri ni tinyimpi ta misava. Entiyisweni, ku na nyimpi ya xiviri leyi nga eku endlekeni e-Ukraine, kutani a hi nyimpi yo titimela hi xiviri, kambe i nyimpi ya vuyimeri exikarhi ka vupapa ni vanghana va byona na Rhaxiya. Kambe ku fanele ku va ni nyimpi ya vunharhu ya misava, laha kwalomu ka matiko hinkwawo ma nga ta tekiwa tanihi swikongomelo.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..
ئەگەر خەڵکی خودا هەستێکیان لە وێرانبوونی نزیکبووی هەزاران شار هەبووایە، ئەو شارانەی ئێستا بە نزیکەیی دراونەتە دەست بتپەرستی!...
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Bujevi bumaze gushikra ku rugero rwabwo rwa nyuma. Akajagari kuzuye isi, kandi ubwoba bukomeye buri hafi kugwira abantu. Iherezo riri hafi cyane. Twebwe tuzi ukuri dukwiriye kuba twitegura ibigiye bidatinze kugwira isi nk’igitunguranye gikomeye kirenze urugero.” Review and Herald, September 10, 1903.
In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.
Mu mirongo ya ikumi na gumu na ikumi na ibiri, Russia, umwami w’amajyepfo, izanesha ingabo z’intumwa za papa, zigereranywa n’ubutegetsi bw’Abanazi buyobora urugamba rw’intambara ya Ukraine, kandi bushyigikiwe n’indi ngabo y’intumwa ya papa yabanje, ari yo Leta Zunze Ubumwe za Amerika. Mu Ntambara ya Kabiri y’Isi Yose, ingabo y’intumwa ya papa, umwami w’amajyaruguru, yarwanyaga Uburusiya bw’Abakomunisiti binyuze ku butegetsi bw’Abanazi bw’Ubudage, kandi iyo ngabo y’intumwa yaratsinzwe, nk’uko izongera gutsindwa kandi muri Ukraine mu gihe cya vuba.
The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.
눅은째代理戰爭은 十三節에서 十五節까지에 나타나 있으며, 고대 역사에서는 파니움 전투로 성취되었다. 그 셋째代理戰爭은 교황권의 代理軍隊인 美國에 의하여 수행될 것이며, 북方의 王은 첫째代理戰爭(冷戰)에서 그러하였던 것처럼 그 전투에서 無神論을 대적하여 승리할 것이다. 첫째와 셋째代理戰爭에서 북方의 王 곧 교황권은 南方의 王(蘇聯)을 패배시키고, 그 다음에는 國際聯合을 패배시킨다. 이 두 전투에서 그 代理軍隊는 美國이었고, 다시 한 번 그러할 것이다.
Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.
Trump atachaguliwa tena kuwa raisi wa nane, yaani mmoja wa wale maraisi saba waliotawala katika Marekani tangu vita ya kwanza ya uwakala (vita baridi) ilipotimizwa mwaka 1989, ambao ulikuwa wakati wa mwisho kwa vuguvugu la matengenezo la malaika wa tatu. Trump anawakilisha pembe ya Kirepublikani juu ya mnyama wa nchi, naye alipata jeraha la mauti kwa mikono ya mnyama wa “woke” usioamini kuwa kuna Mungu mwaka 2020, katika utimilifu wa mashahidi wawili wa sura ya kumi na moja ya Ufunuo kuuawa barabarani.
Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.
Future for America, aynı tarih süreci içinde hakikî Protestan boynuzu temsil eder; ve 2020 yılında Future for America, “woke” ateizmi canavarının elinden ölümcül bir yara aldı. 2023 yılında, 2001’den yirmi iki yıl sonra, Mikael, Hezekiel, Yuhanna, Daniel ve Yeşaya tarafından tasvir edilen, yakında gelecek Pazar yasasında sancak olarak yükseltilecek kudretli bir ordunun diriltilmesi sürecini başlatmak üzere indi.
In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.
Mu mwaka wa 1856, harakati ya Wamillerite wa Filadelfia ilibadilika na kuwa harakati ya Wamillerite wa Laodikia, na hapo ndipo ilikataa maarifa yaliyoongezeka ya zile nyakati saba, kisha ikakamilisha kabisa uasi wake mwaka wa 1863. Wamillerite walitoka katika hali iliyowakilishwa na kanisa la sita la Filadelfia, wakaingia katika uzoefu wa kanisa la saba, na hatua hiyo ya mageuko inalingana na historia ya mwaka wa 2023, wakati harakati ya Laodikia ya Future for America inapotoka katika uzoefu wa kanisa la saba, na kurudi katika uzoefu wa kanisa la sita la Filadelfia. Katika matumizi haya ya kinabii, pembe ya kweli ya Kiprotestanti, kama ilivyo kwa pembe ya Republican, inakuwa ya nane, iliyokuwa ya wale saba.
The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.
بۆ ناسینی ئەوەی جەنگی ئۆکراین دووەمین جەنگی وەکالەتە، کلیلی سەرەکی «قەڵا»ی ئایەتی دە و ئایەتی حەوتە. لە ئایەتی حەوتدا، کە نیشانەی پاپایەتی بوو کاتێک لە ساڵی 1798 برینی کوشندەی خۆی وەرگرت، پاشای باشوور چووە ناو «قەڵا»ی پاشای باکوور، و ئەمە بەوە تەواو بوو کە سەربازی ناپلیۆن چووە ناو ڤاتیکان و پاپای بە دیل گرت. پاشای باشوور چووبووە ناو قەڵاکە. لە ئایەتی دەدا پاشای باکوور، کە نیشانەی پاپایەتی و سوپای وەکالەتیی ئەوی، ویلایەتە یەکگرتووەکانی ئەمریکا، بوو، پێکهاتەی یەکێتیی سۆڤیەتی ڕاماڵی، بەڵام «قەڵا»ی بەهێشتەوە وەستاو. «قەڵا»کە سەر بوو، پایتەخت بوو—ڕووسیا بوو.
But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.
Lê “ser,” an jî keleh, tenê bi du an sê şahîdan dikare were sazkirin bi karanîna Îşaya beşa heft, ayetên heft û heşt. Îşaya heft, ayetên heşt û neh, xala bingehîn a referansê bû ji bo rêza gotarên Hiram Edson li ser “heft deman” ku di sala 1856-an de hatin weşandin. Her du ayetên ku destnîşan dikin ku Rûsya ew keleha ye ku di şerê niha yê Ukraynayê de serdest dibe, her weha ew her du ayet in ku xala destpêkê ji bo her du “heft deman” saz dikin, li dijî padîşahiyên bakurî û başûrî yên Îsraêlê. Ayeta deh a beşa yanzdehan dîtina derveyî nas dike, ku Xwişka White hîn dike ku li ser rabûn û ketina padîşahiyan hatiye avakirin.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Ebyalo by’amawanga n’okugwa kwago, nga bwe kyategeezebwa bulungi mu bitabo bya Danyeri n’Okubikkulirwa, kitugwanira okuyigiramu obutaliimu mugaso bwonna obw’ekitiibwa eky’ebweru n’eky’ensi obukya. Babulooni, n’amaanyi gaayo gonna n’obukulu bwayo bwonna, ensi yaffe bwe kitannaba kulabako nate ekyenkana obwo,—amaanyi n’obukulu ebyalabikanga eri abantu b’omu biro ebyo ng’ebinywevu era eby’olubeerera,—ng’obulamba bwabyo bwaggwawo ddala! Ng’“ekimuli ky’omuddo,” kyazikirira. Yakobo 1:10. Bw’atyo Obwakabaka bw’Abameedi n’Abaperusi bwazikirira, era n’obwakabaka bwa Buyonaani n’obwa Rooma. Era bwe butyo bwe kizikirira buli kintu ekitali na Katonda ng’omusingi gwakyo. Ekisigala kyokka kye kiri ekisiddwa n’omulamwa gwe, era ekiraga empisa ze, kye kisobola okuwangaala. Emisingi gye gyokka bye bintu ebinywevu ensi yaffe by’emanyi.” Prophets and Kings, 548.
The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.
Ɨnjĩra ithatũ cia mbaara cia arũgongo nĩ “ciarĩkĩtio wega thĩinĩ wa ibuku rĩa Danieli na rĩa Ɨkũrũkĩrio,” na funguo ya ũhoro ũcio nĩ “ngome” ya mũstari wa ikũmi, wa Danieli ikũmi na ĩmwe. No mũstari wa ikũmi o nao ũrĩaaragia ũhoro wa kũhonia kwa ndani, nĩgũkorwo kĩambĩrĩria gĩa “hinda mũgwanja” ciothe igĩrĩ nĩgĩonanyitwo o kĩrĩa kĩrĩa thĩinĩ wa Isaia mũrango wa mũgwanja mĩstari ya kenda na ikũmi. Kĩonwa gĩa nja na gĩa ndani ndingĩgaihanĩrio, na ihinda inĩa igĩrĩ cia myaka ngiri magana ĩtano na mĩrongo ĩĩrĩ nacio nĩ ciande igĩrĩ cia Ezekieli, iria rĩrĩa ciũnganĩtio hamwe, ciũmĩrĩra gũtigĩrwo mũhuri kwa andũ elfu igana na mĩrongo ĩna na ĩna, nĩguo gũtũngatanio kwa Ũrũngu hamwe na ũndũ.
Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.
Danieri azali ya emononeli ya “marah” oyo ezali na ndimbola ya kosalema ete likambo esalema ezali komonisa molongo ya esakweli epai Mikaele akiti mpe asekwisi bato na Ye ya mikolo ya nsuka. Bosekwi wana ezali komonisa matambe oyo Klisto akokisaka mpo na kosangisa Bonzambe na Ye na bomoto ya bato na Ye ya mikolo ya nsuka. Esalemaka na nzela ya kosangana ya makanisi ya Bonzambe na makanisi ya bomoto mpo ete bazala na makanisi moko, mpe esalemaka na ndako ya kiti ya bokonzi, na Esika Eleki Bosantu, oyo ezali “ndako makasi” oyo Ndeko mwasi White azali kolakisa lokola “engumba makasi” (ndako makasi) ya molimo.
In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.
Mumba ya Kiti kya Enzi, watu wa Mungu wa siku za mwisho hupokea nia ya Kristo, kisha huketishwa pamoja na Kristo katika mahali pa mbinguni. Mahali pa mbinguni ambamo Kristo ameketi ni ngome, au kichwa cha hekalu. Hekalu la mwili lina asili ya chini, nayo ni mwili wa nyama, yaani mwili. Pia lina asili ya juu, nayo ni nia. Katika aya ya kumi ya Danieli sura ya kumi na moja, ufunguo unaoitambulisha ngome ya maono ya nje, pia huoitambulisha ngome ya maono ya ndani, na kwa kufanya hivyo hutambulisha historia ambayo ndani yake pembe za Urepublicani na za Uprotestanti hubadilika na kuwa sanamu ya mnyama (Urepublicani), au sanamu ya Mungu (Uprotestanti wa kweli). Kisha pembe zote mbili huwa ya nane iliyo ya wale saba.
The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.
Omponkyɛw no nokware pɛpɛɛpɛ wɔ Protestantfo mu ne Filadelfia abɛn no, a ɛne Hesekiel asraafo kɛse no, na ɛsan yɛ Yesaia frankaa no a wɔama so wɔ akodi a wɔko tia aboa no honi no mu, mfiase wɔ United States, na ɛno akyi wɔ wiase nyinaa. Daniel ti dubaako, nkyekyɛm du, kyerɛ beae a nkronkron abakɔsɛm mu na mfonini no abom no fi ase. Ukraine ko no fii ase wɔ 2014 mu, nanso ɛyɛɛ 2022 mu ansa na Russia fii ase tow hyɛɛ Ukraine so. Wɔ 2023 mu, mfe aduonu abien akyi fi 2001, Mikael fii Ne dwumadi ase de nyan wɔn a wɔfaa wɔn awerɛhow a edi kan no mu wɔ mmra a ɛbaa mmra mu wɔ mmabun asia no bɛ no mu wɔ 2020 mu no. Ɔde “nne” bi sii hɔ kan, a afei ɛresu frɛ wɔ sare so. Wɔ July 2023 mu no, saa nne no fii ase su frɛe, na ɛyɛɛ saa nne koro no ara a wɔmaa so wɔ ɔsakyera kuw a ɛfa ɔbɔfo a ɔto so abiɛsa no ho no mfiase wɔ 1989 mu no, efisɛ Yesu taa de awiei no yɛ mfatoho nam mfiase no so.
The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.
“Озондо кыйкырган үн” Аян китебинин биринчи бөлүмүн сунуш кылуу аркылуу жаңыра баштаган; анда Кудайлык менен адамзаттын айкалышы Иса Машаяктын Аяны катары көрсөтүлөт, сыноо мөөнөтү жабылар алдында ачылып берилүүчү аян катары. Даниел ошол аянды онунчу бөлүмдө, “себеп кылуучу” көрүнүш менен баштан өткөргөн. Аян китебинин алгачкы аяттарындагы Кудайлык менен адамзаттын айкалышы, биринчи эскерүү эрежесине негизделген эң маанилүү чындыкты билдирет. Кудайлык менен адамзаттын айкалышы, башкача айтканда жүз кырк төрт миңдин мөөрлөнүшү, Кудайдын Сөзү аркылуу жүзөгө ашырылат. Ал Сөз Атадан Уулга берилет, Уул аны Өз периштесине берет, андан соң ал периште кабарды адамдык өкүлгө берет. Алгачкы эки баскыч Кудайлык аркылуу көрсөтүлгөн. Ошол эки баскычтын өзгөчө айырмасы бар: Кудайлыктын экинчи баскычы бардык нерсени жараткан Кудайлыкты билдирет. Кийинки эки баскыч Кудайдын жаратылгандары аркылуу көрсөтүлөт. Биринчи баскыч — кулабаган периште, ал эми Кудайдын жаратуусунун экинчи көрүнүшү өз тегине жараша кайра жаратуу күчү берилген адам болгон. Андан кийин адамзатты билдирген ошол төртүнчү баскыч бул кабарды алып, жыйындарга жөнөтүүгө тийиш эле, ошондо жыйындар анда жазылган нерселерди “окуп жана угушу” үчүн.
We will continue this study in the next article.
ئەم لێکۆڵینەوەیە لە وتارەی داهاتوودا بەردەوام دەبین.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.
Yesu Kristu wa Kuswekulilwa, uko Nguluvi akamupile, kuvilangisa kuvatumwa vake ifindu ifyaswile ukwisa ukubonekela nkani; naye akatuma malaika wake akafifanya vimanyike ku mutumwa wake Yohane; uwene alya uwafakazile ilyovi lya Nguluvi, nu buhoti bwa Yesu Kristu, na fyosa ifyo aonile. Abarikiwa ywene asoma, na barya abeva amalyovi ga buhoti ubu, no kusunga ifyandikwe muli bwo; pantu inshita ili karibu. Yohane ku makanisa saba agali mu Asia: Inkumbu na mutende fibe kuli umwe, ukufuma kuli wene uwaliho, kandi uwalipo, kandi uwakwisa; na kufuma ku Mipashi saba ili pantanshi ya cipuna cake ca bufumu; kandi na kufuma kuli Yesu Kristu, uwafakazi uwesubikwa, kabalwe wa kutangila ukufuma mu bafwe, kandi umutungulushi wa bene va mafumu ga pa nsi. Kuli wene uwatukundile, kandi akatusambya ku mpapwa shitu mu mulopa wake mwine, kandi akatufyanya ukuba mafumu na bapriste kuli Nguluvi na She; kuli wene kube ubukata no bukalamba imyaka ne myaka. Ameni. Lolesheni, esa ni mapunde; na menso gosa gakamumona, na barya nabo abamulemile; kandi imiryango yosa iya pa nsi gikalila pa mulandu wake. Ee, Ameni. “Nie Alpha na Omega, intendekelo no mpela,” efyo asosa Shikulu, uwaliho, kandi uwalipo, kandi uwakwisa, Wamaka yonse. Nine Yohane, uwenso ndi munyina wenu, kandi mupalamano wenu mu malanda, no mu bufumu, no mu kupilila kwa Yesu Kristu, nali ku cizinga ico citwa Patmo, pa mulandu wa lyovi lya Nguluvi, na pa mulandu wa buhoti bwa Yesu Kristu. Nali mu Mupashi pa bushiku bwa Shikulu, kandi nkumfwa kunyuma yandi ishiwi likulu nga lya cilimba, likuti, “Nine Alpha na Omega, wa kutangila kandi wa kulekelesha”; kandi, “Ico ulemona, cilembe mu buku, no kutuma ku makanisa saba agali mu Asia; ku Efeso, na ku Simurna, na ku Pergamo, na ku Tiatira, na ku Sardi, na ku Filadelifia, na ku Laodikea.” Kuswekulilwa 1:1–11.