Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

مۇ دا نيێل پاشکەوتی یازدەدا، چەندین هێڵی پێشبینی هەن کە هەموویان لەگەڵ شەش ئایەتی دواى بەشەکە یەکدەگرنەوە. ئەو بەشەی کە لەگەڵ مێژووی ئایەتی چل لە «کاتی کۆتایی»دا لە ساڵی 1989ەوە تا یاسای یەکشەممەی ئایەتی چل و یەک یەکدەگرێتەوە، ئەو بەشەی پێشبینییە کە هەتا ڕۆژانی دوا sealed بوو. ئەوە تەواوکەری دانیالە بۆ «ئاشکراکردنی عیسای مەسیح» کە کەمێک پێش داخستنی ماوەی تاقیکردنەوە unsealed دەبێت. ئایەتی دوو ترەمپ ناساندن دەکات، کۆتایی پڕێزیدەنتی کۆماری، دوا پڕێزیدەنت، ئەو پڕێزیدەنتەی کە هەشتەمە و لە حەوتەکەیە، و ئەو دەوڵەمەندترین پڕێزیدەنتەیە کە کاتێک لە ساڵی 2015 خۆی بۆ پاڵپشتی دەستپێکرد، جیهانییەکانى بەرزکردەوە. ئایەتی دە 1989 ناساندن دەکات، و ئایەتەکانی یازدە و دوازدە جەنگی ئۆکرایین ناساندن دەکەن کە لە ساڵی 2014 دەستی پێکرد، لەگەڵ سەرکەوتنی پوتین و لەدوایدا لەناوچوونی.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Vaarsi kumi na tatu hadi kumi na tano zinaeleza vita vya tatu kati ya vile vita vitatu vya aya ya arobaini, vikianza kwa kuanguka kwa Umoja wa Kisovieti mwaka 1989, kisha Vita vya Ukrainia, na kufuatiwa na Vita vya Panium, vinavyowakilisha mapambano ya nje ya Uprotestanti ulioasi nchini Marekani dhidi ya wautandawazi wa ulimwengu.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Vaprotesitanti wa kuasi hutawala, nao huanzisha uhusiano wa kiuongozi wa muungano huo wa sehemu tatu, ambao utatekelezwa katika sheria ya Jumapili inayokuja upesi. Mnyama ni Ukatoliki, naye ndiye kichwa cha zile mamlaka tatu, akiwakilishwa kama Yezebeli na kwa umati wa alama nyingine nyingi. Yeye ndiye kahaba anayelitawala na kulipanda yule mnyama.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Wêxandina derewîn Dewletên Yekbûyî ye, ku bi mêrê xwe Ahab tê nîşandan; ew serê padîşahiya deh-qatî ya ejdehayê ye. Şerê Paniumê di sala 200 BZ de, têpîkek ji têkoşîna derveyî ya di navbera globalîzmê û Protestanîzma apostat de ye. Têkoşîna hundirîn bi serhildana di sala 167 BZ de tê nîşandan, ku paşê bi nû-veqetandina perestgehê, wekî ku di Hanukkahê de di sala 164 BZ de tê bîranîn, hate şopandin; ev jî paşê bi serdemek ji 161 BZ heta 158 BZ hate şopandin, ku têpîk dike cihê ku Dewletên Yekbûyî wêneyek ji yekîtiya dêr û dewletê ya Katolîsîzmê ava dike, wekî ku bi “league” tê nîşandan.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Mu murongo wa cumi n’itatu, Uriah Smith atumenyesha ko nyuma y’imyaka cumi n’ine kuva ku Ntambara ya Raphia, Ptolemy yapfuye azize “ubusindyi n’ubusambanyi, maze asimburwa n’umuhungu we, Ptolemy Epiphanes, wari umwana w’imyaka ine cyangwa itanu icyo gihe. Antiochus, muri icyo gihe nyine, amaze guhashya ubugome bw’ubwigomeke mu bwami bwe, kandi amaze kugabanya no gutuza ibice byo mu burasirazuba mu kubigumisha mu kumvira kwe, yari afite umwanya wo kwiyegurira igikorwa icyo ari cyo cyose igihe Epiphanes ukiri muto yicaraga ku ntebe y’ubwami ya Egiputa.” Nyuma y’uko intsinzi ya Putin yamaze igihe gito irangiye, Trump azaba yiteguye guhangana n’umwami mushya w’uruhinja wa Egiputa. Mbere y’uko abikora, azaba amaze “guhashya ubugome bw’ubwigomeke” mu gihugu cya Leta Zunze Ubumwe za Amerika.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Na Trump achagulwa, atasimika sheria ambazo zimefananishwa kwa mfano na Sheria za Wageni na Uchochezi za mwaka 1798, pamoja na kusimamisha “habeas corpus,” kama alivyofanya rais wa kwanza wa Chama cha Republican kwa kuitikia Vita vya wenyewe kwa wenyewe. Matendo yake pia yamefananishwa kwa mfano na matendo ya rais Grant aliposhughulika na Ku Klux Klan, na F. D. Roosevelt alipowafunga Wajapani na wengineo wakati wa Vita Kuu ya Pili ya Dunia, na Patriot Act ya George Bush wa mwisho.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Yena, nga Seleucus, akabohoora obujemo omu United States, kandi hanyuma ahindukire areebe aha “mugabe omwana” wa Egypt. Omu kukora atyo, aryegaita na Philip wa Macedon, ahabw’okuba Smith ahandiika ati, “Omu bwire nibwo bumwe, Philip, omugabe wa Macedon, yaataaha omu ndagaano na Antiochus okugabana obutegyeki bwa Ptolemy hagati yaabo, buri omwe n’ateekateeka kutwara ebitundu ebyari biri haihi kandi ebyamworohera muno. Aha niho habaho okuhindukira kurwanisa omugabe w’obukiikera ekirikumara kuhikiiriza obunabi, kandi nibyo byabayeho byonyini, hatariho kubanganisa, ebyo obunabi bwari bugenderire.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump aliansi thabiti mwikulu na mataifa ya NATO (United Nations), kikalonga kuhusiana na Russia, na ugumu wa kusuluhisha matokeo ya kuanguka kwa Putin. Mu kipindi hicho, kulingana na fungu la kumi na nne, na ufafanuzi wa Smith, “nguvu mpya yaingizwa.” Upapa utaingilia kati kuilinda Russia na satelaiti zake dhidi ya mamlaka ya NATO na ya Marekani, au kama ufafanuzi wa Smith unavyonukuu, “Roma ilinena; na Syria na Makedonia upesi zikaanza kuona mabadiliko yakija juu ya sura ya ndoto yao. Waroma waliingilia kati kwa niaba ya mfalme mchanga wa Misri, wakiwa wameazimia kwamba alindwe dhidi ya maangamizi yaliyopangwa na Antioko na Filipo. Hii ilikuwa 200 KK, nayo ilikuwa mojawapo ya hatua za kwanza muhimu za Waroma kuingilia mambo ya Syria na Misri.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, kahaba ya Tiro, basi aanza kuimba nyimbo zake na kufanya uasherati pamoja na wafalme wa dunia, kabla ya wafalme hao kuja katika utiifu kamili kwake, aya mbili tu baadaye. Wakati huo huo, Vita vya Panium vilitukia. Mwaka wa 200 KK unatambulisha kahaba ya Tiro akianza kuimba, naye afanya hivyo kwa habari ya kuilinda Urusi, ambayo Marekani na Umoja wa Mataifa wamekubaliana hivi punde kuigawanya kwa manufaa yao ya pamoja. Kahaba huyo awashinda wote wawili, lakini “vita” vya Panium ndipo hutokea, na Marekani huushinda Umoja wa Mataifa.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

لە ڕووی هێمایییەوە، سی و سێ ساڵ دواتر شۆڕشی مۆدەین لە وڵاتە یەکگرتووەکانی ئەمریکا دەست پێ دەکات. لە ڕووی هێمایییەوە، سێ ساڵی دواتر لە دوای ئەوە، دووبارە تەرخانکردنەوەی ئەوەی بەناوی پرۆتستانتیزم ناسراوە و کۆماری دەستووری دامەزرێنرێت، وەک لە هانوکەدا نوێنەرایەتی دەکرێت. لە ڕووی هێمایییەوە، سێ ساڵی دواتر لە دوای ئەوەش، ئەو ماوەیە دەست پێ دەکات کە بە هاوپەیمانی جولەکەکان لەگەڵ ڕۆما نوێنەرایەتی دەکرێت.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Mikendo ya mwisho itakuwa ya haraka, kwa hiyo historia inayowakilishwa na miaka arobaini na minane katika aya hizo inaeleza mfululizo wa matukio ya haraka ambayo unabii umeyaainisha kwa wazi kuwa yanaanza wakati wa mwisho mwaka 1989, yakifuatiwa na vita ya pili ya aya ya kumi na moja na ya kumi na mbili mwaka 2014, kisha mwaka 2015, wakati Trump alipotangaza kugombea urais, na hivyo akaanza kazi yake ya kinabii ya kuichochea dunia kuelekea utandawazi. Mara tu Trump atakapoanza kazi ya kuukandamiza Vita vya Kiraia ambavyo tayari vinaendelea, atajaribu kufanya muungano na Umoja wa Mataifa (NATO—Philip wa Makedonia), na Roma itaanza kuimba. Muungano huo unaojaribiwa hugeuka kuwa pambano la ukuu kati ya nguvu hizo mbili ambalo linawakilishwa na Vita vya Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Panium niyo bupima bwa murongo wa kumi na tatu, ahatangirira ibikorwa bya nyuma byihuta bibanziriza itegeko ryo ku Cyumweru. Abahanuzi bose bavuze cyane ku iherezo ry’isi kuruta ku gihe babayemo, kandi birumvikana ko Yesu yari urusha bose kuba umuhanuzi mukuru. Hafi mbere y’umusaraba, ushusanya itegeko ryo ku Cyumweru, ari wo ugaragazwa n’umurongo wa cumi na gatandatu, Yesu yajyanye n’abigishwa Be i Panium. Igihe yamazeyo, n’inyigisho yahashyize ahagaragara, bihura n’Intambara ya Panium yegereje kuza. Mu mateka yose Panium yagiye igira amazina menshi, kandi mu gihe cya Kristo izina Panium yitwaga ryari Kayisariya ya Filipo.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

“Yesu na wanafunzi Wake walikuwa sasa wamefika katika mojawapo ya miji iliyo karibu na Kaisaria Filipi. Walikuwa wamevuka mipaka ya Galilaya, katika eneo ambamo ibada ya sanamu ilitawala. Hapa wanafunzi waliondolewa kutoka chini ya ushawishi unaotawala wa Uyahudi, na kuletwa katika mawasiliano ya karibu zaidi na ibada ya kipagani. Kuwazunguka kulikuwa na mifumo ya ushirikina iliyokuwapo katika sehemu zote za ulimwengu. Yesu alitamani kwamba kuyaona mambo hayo kungewaongoza kuhisi wajibu wao kwa watu wa mataifa. Wakati wa kukaa Kwake katika eneo hilo, alijitahidi kujiondoa katika kuwafundisha watu, na kujitoa Mwenyewe kwa ukamilifu zaidi kwa wanafunzi Wake.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Yê berê xwe dida ku ji wan re behsa êş û azarên ku li benda Wî bûn bike. Lê pêşî, Ew tenê dûr ket û dua kir da ku dilên wan ji bo qebûlkirina peyvên Wî amadekirî bibin. Gava ku dîsa bi wan re bû, di cih de tiştê ku dixwest ragihîne, ragihandine wan nekir. Berî ku vî tiştî bike, Ew fersendek da wan ku baweriya xwe bi Wî re îqrar bikin, da ku ji bo ceribandina ku dihatin, bihêz bibin. Wî pirsî, ‘Mirov dibêjin ku Ez, Kurê Mirov, kî me?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

Kwa huzuni wanafunzi walilazimika kukiri kwamba Israeli ilikuwa imeshindwa kumtambua Masihi wao. Baadhi kweli, walipoziona miujiza Yake, walimtangaza kuwa Mwana wa Daudi. Makutano yale yaliyokuwa yamelishwa huko Bethsaida yalitamani kumtangaza kuwa mfalme wa Israeli. Wengi walikuwa tayari kumkubali kama nabii; lakini hawakumwamini kuwa ndiye Masihi.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Yesu wakabaza rero ikibazo ca kabiri, kijanye n’abigishwa ubwabo ati: ‘Ariko mwe, muvuga ko ndi nde?’ Petero yishura ati: ‘Uri Kristo, Umwana w’Imana Nzima.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

“Ku ng’andi kwa kwandamuna, Petelo waketekelele ukuti Yesu e Mesaya. Bambi abengi abo basuubilwe ku bulondoloshi bwa Yoane Kabatizi, kabili abapokelele Kristu, baatendeke kukankanya pa bupeleshi bwa Yoane ilyo afungilwe mu nkombo no kwipaiwa; kabili nomba na bo baakankenye ukuti Yesu e Mesaya, uwo bali balolela imyaka iitali. Abafundi abengi abaali no mulilo wa kulolela ukuti Yesu akasende icifulo Cakwe pa cipuna ca bufumu bwa kwa Davidi baamulekele ilyo bamwene ukuti taali no mulandu wa kucita ifyo. Lelo Petelo na banankwe tabapilibwike ku bwakapatulula bwabo. Imibele ya kutensha ya balya abaumfwile amalumbo mailo no kuposelapo ulubembu ilelo tayonaile icitetekelo ca mulandilili wa cine wa Mupusushi. Petelo alandile ati, ‘Imwe ni Kristu, Umwana wakwa Lesa uwa mweo.’ Taalindile amalumbo ya bufumu ukuti yengulule Shikulu wakwe, lelo aamupokelele mu kwicefya Kwakwe.”

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“Peetulo ayyoota takka ku gimbaa yonteeddii. Shin erisshshaa kiristoosi mishshaa akeekkanau eti haakkettaa giddon de’iyo. Qeesotaanne halaqotabaa morkkiyaa fi xishshaa, eti Kiristoosappe shaakkanau danddayonna gidikkonne, gita wozanaa eti bolla ehiis. Eti ogiyaa geeshshaadan be’ibbokkona. Eti kase tamaarido wogaa, rabbota timirttiyaa, aadaa minotaa, tumatettaa be’ishin eti aifiyaa gochchayis. Wodee wodee Yesuusappe bonchcho poo’iyaa xobbee eti bolli phaadhdhis; shin daro wode eti xuma giddon bilbilo oottiya asatadan de’iyo. Shin hachchiya gallassaa, eti ammanuwaa gita paaxaa sinttan sintti aadhdhanaappe kase, Geeshsha Ayyaanaa wolqqaadan eti bolla wottis. Guuttaa wodiyaassii, eti aifeti ‘beettida yohotappe’ simmidi ‘beettiboonna yohota’ xeellanaadan kessettis. 2 Qorontos 4:18. Asa meretaappe garssaara, Xoossaa Na’aa bonchchuwaa eti akeekkiis.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

Yesu akajibu Petro, akisema, “Heri wewe, Simoni Bar-yona; kwa maana nyama na damu havikukufunulia jambo hili, bali Baba Yangu aliye mbinguni.”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Pietro alok lat ta ai htaia cu a phuan mi thu dik cu zumtu ih zumnak lungphun a si. Cuih cu Khrih amah rori in kumkhaw nunnak a si tiah a phuan mi a si. Asinain, hi theihnak nei hi mah le mah thangṭhatnak hrang ih bungrua a si lo. Amah hrimhrim ih fimnak asilole ṭhatnak ruangah Pietro hnenah a phuangsuak mi a si lo. Minung nih amahten Pathian lam theihnak ngah thei dah lo. ‘Van tluk ih sang a si; nang ziang na tuah thei ding? Hremram tluk in thuk a si; nang ziang na thei thei ding?’ Job 11:8. Fapa sinak cohlan thlarau lawng in Pathian ih thuknak pawl, miṭhi in a hmuh dah lo, hna in a theih dah lo, minung thinlung sungah khal a lut dah lo mi pawl cu kan hnenah a phuang thei. ‘Pathian nih a Thlarau thawngin cu pawl cu kan hnenah a phuang a si: ziangahtile Thlarau cun thil vialte, Pathian ih thuknak pawl khal a zohfelnak a nei.’ 1 Corinthians 2:9, 10. ‘Bawipa ih thuthup cu Amah tihzahtu pawl hnenah a um;’ cun Pietro in Khrih ropiaknak a hmuhthei hi Pathian sin ih ‘zirh’ mi a si timi langternak a si. Psalm 25:14; John 6:45. Aw, ngaingaiin, ‘Simon Bar-jona, na donghnak a si: ziangahtile taksa le thisen in hi thu hi nang hnenah an phuang lo.’”

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Yesu akaenderera mberi achiti: “Iniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke Yangu; uye masuo egehena haangakundi iyo.” Shoko rokuti Petro rinoreva ibwe,—ibwe rinokunguruka. Petro haasi iro dombo rakavakirwa kereke pamusoro paro. Masuo egehena akamukunda paakaramba Ishe wake nokutuka nokupika. Kereke yakavakwa pamusoro poMumwe uyo masuo egehena aisagona kumukunda.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“Jisu mbela nu Ntunyi’a kwiza, Musa akaba yarerekanye Ibuye ry’agakiza ka Isirayeli. Umwanditsi wa Zaburi yaririmbye ati: ‘Igitare cy’imbaraga zanjye.’ Yesaya yari yaranditse ati: ‘Uku ni ko Uwiteka Imana ivuga iti: Dore nshyize i Siyoni ibuye ryo kuba urufatiro, ibuye ryageragejwe, ibuye rikomeza imfuruka ry’igiciro cyinshi, urufatiro rukomeye rwizewe.’ Gutegeka kwa Kabiri 32:4; Zaburi 62:7; Yesaya 28:16. Petero ubwe, yandika ahumekewe, akoresha ubu buhanuzi kuri Yesu. Aravuga ati: ‘Niba mwarasogongeye mukamenya yuko Umwami ari mwiza; ni we muza ho, ari ibuye rizima, ryanzwe rwose n’abantu, ariko ku Mana ryaratoranijwe, ni iry’igiciro cyinshi; namwe, nk’amabuye mazima, mwubakwa ngo mube inzu y’umwuka.’ 1 Petero 2:3–5, R. V.”

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

“‘Msingi mwingine hapana awezaye mtu kuuweka ila ule uliokwisha kuwekwa, nao ni Yesu Kristo.’ 1 Wakorintho 3:11. ‘Juu ya mwamba huu,’ Yesu alisema, ‘Nitalijenga kanisa Langu.’ Mbele za Mungu, na mbele ya viumbe vyote vya mbinguni vyenye akili, mbele ya jeshi lisiloonekana la kuzimu, Kristo alilijenga kanisa Lake juu ya Mwamba ulio hai. Mwamba huo ni Yeye mwenyewe,—mwili Wake mwenyewe, uliovunjwa na kupondeka kwa ajili yetu. Na juu ya kanisa lililojengwa juu ya msingi huu, malango ya kuzimu hayatashinda.”

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

“Mbunge wa Kristo alionekana dhaifu mno Kristo aliposema maneno haya! Palikuwa na waamini wachache tu, ambao juu yao nguvu zote za pepo wabaya na za watu waovu zingeelekezwa; hata hivyo, wafuasi wa Kristo hawakupaswa kuogopa. Wakiwa wamejengwa juu ya Mwamba wa nguvu zao, wasingeweza kuangushwa.

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Nyaka ibihumbi bitandatu, ukwizera kwubatswe kuri Kristo. Nyaka ibihumbi bitandatu, imyuzure n’imivumba y’umujinya wa Satani byakubise ku Rutare rw’agakiza kacu; ariko ruhagaze rutanyeganyezwa.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Petro akamanyika ukine waoloka, wo uri ukwo kwitikiria kwa ekanisa kwomberekerweho, kandi rero Yesu yamushemerezia nk’omutahya wa omubiri gwona gw’abaitikiriza. Akamugambira ati, ‘Ndyakuha emfunguo z’Obukama obw’omu iguru: kandi kyonakyona ky’oryasibira omu nsi kiryasibirwa omu iguru: kandi kyonakyona ky’orishumurura omu nsi kiryashumururwa omu iguru.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

“‘مەڵکەلەکانی شانشینی ئاسمان’ وشەکانی مەسیحەن. هەموو وشەکانی نووسراوی پیرۆز هی ئەون، و لێرەدا هەموویان لەخۆدەگرێت. ئەم وشانە هێزیان هەیە بۆ کردنەوە و داخستنی ئاسمان. ئەوان مەرجەکانی ئەوە ڕادەگەیەنن کە بەسەر ئەواندا مرۆڤ وەردەگیرێت یان ڕەتدەکرێتەوە. بەم شێوەیە، کاری ئەوانەی وشەی خودا ڕادەگەیەنن بۆنێکی ژیانە بۆ ژیان، یان بۆنێکی مردنە بۆ مردن. ئەرکیان پەیامێکە کە بە ئەنجامە هەتاهەتاییەکان قورس کراوە.”

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

“Lo Mupusang did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. Koyo the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

“Pala pa kusadika umwi ukuba abe mutwe wabo, Klisto wakambile bafundi ukuti, ‘Mwitwawe Rabbi;’ ‘kabiji mwitwawe bakamwina: pakuuba umo ye Mwina wenu, ye Klisto.’ Mateo 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

“‘Buli muntu wa mutwe ni Kristo.’ Katonda, eyassa ebintu byonna wansi w’ebigere by’Omulokozi, ‘yamuwa okuba Omutwe ku byonna eri ekkanisa, ye mubiri gwe, obujjuvu bw’Oyo ajjuza byonna mu byonna.’ 1 Abakkolinso 11:3; Abaefeso 1:22, 23. Ekkanisa ezimbiddwa ku Kristo ng’omusingi gwayo; erina okugondera Kristo ng’Omutwe gwayo. Teerina kwesigama ku muntu, newaakubadde okufugibwa omuntu. Bangi bagamba nti ekifo eky’obwesige mu kkanisa kibawa obuyinza okulagira abantu abalala kye balina okukkiriza ne kye balina okukola. Eki Katonda takikkiriza. Omulokozi alangirira nti, ‘Mmwe mwenna muli ba luganda.’ Bonna boolekagana n’okukemebwa, era basobola okugwa mu nsobi. Tewali kitonde kya kkomo kye tuyinza kwesigamako okutulungamya. Olwazi lw’okukkiriza bwe bubeerawo bwa Kristo omulamu mu kkanisa. Ku kino n’asinga obunafu asobola okwesigama, era abo abeerowooza okuba ab’amaanyi ennyo balikakasa okuba abasinga obunafu, okuggyako nga bafuula Kristo amaanyi gaabwe. ‘Akolimirwa omuntu eyeesiga omuntu, era afuula omubiri okuba omukono gwe.’ Mukama ‘ye Lwazi, omulimu gwe gutuukiridde.’ ‘Balina omukisa bonna abamwesiga.’ Yeremiya 17:5; Ekyamateeka Olwokubiri 32:4; Zabbuli 2:12.”

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“Petro aungame ka ang pangina’aton, Jesus ing nagbilin kadagiti adalan a saanda nga ibaga iti siasinoman a Isuna ti Cristo. Naipaay daytoy a bilin gapu iti naurnos ken natibker a panangsuppiat dagiti escriba ken Fariseo. Saan laeng a dayta, no di ket dagiti tattao, ken uray dagiti adalan, ket kasta unay ti biddut a pannakaawatda maipanggep iti Mesias a no maipakdaar Isuna iti publiko, awan ti maited dayta kadakuada a pudno a kapanunotan maipanggep iti kababalinna wenno iti trabahona. Ngem inaldaw-aldaw Isuna ket ipadpaduyakyakna ti Bagbagina kadakuada a kas Mangisalakan, ket iti kasta kinayatna a mangited kadakuada iti pudno a pannakaawat maipanggep Kenkuana a kas Mesias.

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Abegesibwa baali bakyasuubira Kristo okufuga ng’omulangira ow’omu nsi. Newakubadde ng’amaze ekiseera ekiwanvu ng’akweka enteekateeka ye, baakkiriza nti teyandisigadde ennaku zonna mu bwavu ne mu butamanyibwa; ekiseera kyali kinaatera okutuuka lwe yandinyweza obwakabaka bwe. Naye nti obukyayi bwa bakabona ne balabbi tebwalyaliwanguddwa, nti Kristo yandigaanyiddwa eggwanga lye yeennyini, nasingisibwa omusango ng’omulimba, era nkomerwa ku musaalaba ng’omukozi w’ebibi,—endowooza ng’eyo abayigirizwa tebaali bagifunyeeko n’akatono. Naye essaawa ey’amaanyi g’ekizikiza yali enaatera okutuuka, era Yesu yalina okubikkulira abayigirizwa be olutalo olwali mu maaso gaabwe. Yali munakuwavu bwe yali alowooza ku kugezaako.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Kuru ya kumi na sita ya Danieli kumi na moja inawakilisha sheria ya Jumapili itakayokuja upesi katika Marekani. Mara tu kabla ya saa ya “tetemeko la nchi” hilo, wale wanaotafuta kuwa miongoni mwa wale laki moja na arobaini na nne elfu wanaamshwa kutoka usingizini mwao. Kile kinachowaamsha ni ujumbe wa kinabii. Wakati huo madaraja mawili yanafunuliwa, na kama ilivyoonyeshwa katika mfano wa mabikira kumi, daraja moja lina mafuta katika vyombo, na daraja jingine halina. Kuru za kumi na tatu hadi kumi na tano za Danieli kumi na moja haziwakilishi tu historia ya kinabii inayotangulia sheria ya Jumapili; zinawakilisha pia “ujumbe” ambao, katika muktadha wa mfano wa mabikira kumi, ndiyo “mafuta” ambayo wenye hekima watakuwa nayo ili kuipokea muhuri wa Mungu na kuinuliwa kama bendera kwa saa ya tetemeko kuu la nchi. Makala hizi sasa zimefikia kilele cha makala zote, kwa maana ujumbe unaowakilishwa ndani ya kuru hizi ndiyo mafuta ya dhahabu yanayomiminwa chini kupitia mabomba mawili ya dhahabu.

We will continue this study in the next article.

Tusakwendelea na somo hili katika makala inayofuata.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“குச்சி உஹோ குவாவாலாமா வாலே வானாலிவெதேயா உக்வெலி, பவாசேபென்செலா உசாதானா, இத்துன்சி லாகே எலிசெஹெலாயோ லியோகுன்கினா இமிபோனோ யாபோ ந்குவெங்குலுங்குலு நெஸுலு. பாயாகுபா ஞெங்காலாபோ அபாலாஹ்லெகெலுவெ உதாண்டோ ல்வாபோ ல்வோகுக்சாலா. அபானகுபுகேகா உகுபோனா இசின்டோ செபகாடே ந்ஜெங்கெஜின்குலு சாபகடே. லோக்ஹோ உங்குலுங்குலு அசிலுங்கிசெலே கிதினா குவெச்வே ஸிமெலெலுவே கு-சகரியா, இசாஹ்லுகோ 3 நெ-4, கான்யே நெ-4:12–14: ‘ந்தாசே ஞிபுயிசெ காங்கோ, ந்காதி குவேயே, இசினி லேஜி மாகடாங்கா எமின்குவா அபிலி லா-ஒலிவே, லாபோ ந்கெமிபோம்போ எமிபொன்டோ அபிலி அகிபா அமாஃபுதா எகோலிடே குபோ ந்குவாவோ? வேசே வான்ஜிபுலா, வாதி குவாமி, காந்தி, அவுகுவாஜி யினி லோக்ஹு? நாமி ந்காதி, சா, இங்கோசி யாமி. குவாசே வாதி, லாபா யிலாபோ அபாகோத்ஷிவெயோ அபாபிலி, அபேமி ந்குசோன்டெலா இங்கோசி யோம்ஹ்லாபா வொங்கே.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Bwana amejaa rasilimali. Yeye hana upungufu wa njia wala uwezo. Ni kwa sababu ya upungufu wetu wa imani, hali yetu ya kidunia, maneno yetu mepesi, kutokuamini kwetu, kunakoonekana katika mazungumzo yetu, ndipo vivuli vya giza hukusanyika kutuzunguka. Kristo hafunuliwi katika neno wala katika tabia kama Yeye aliye mzuri kabisa, na mkuu kuliko elfu kumi. Nafsi inaporidhika kujiinua yenyewe kuelekea ubatili, Roho wa Bwana hawezi kuitendea mengi. Maono yetu mafupi huona kivuli, lakini hayawezi kuona utukufu ulioko ng’ambo yake. Malaika wanazizuia pepo nne, zikifananishwa na farasi mwenye hasira anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Ma em ê li ser hema-berîya cîhana ebedî razên? Ma em bêhest û sard û miriye bimînin? Ax, ka di dêrên me de Ruh û hewayê Xwedê hebe, ku ew di gelê Wî de bê tefandin, da ku ew li ser lingên xwe rawestin û bijîn. Divê em bibînin ku rê teng e, û dergeh teng e. Lê gava em ji dergehê teng derbas dibin, firehiya wê bê sînor e.” Manuscript Releases, volume 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Abasīgīrwe abahagaze iruhande rw’Umwami w’isi yose bafite umwanya wahoze uhawe Satani nk’umukerubi utwikira. Binyuze mu byaremwe byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho rihoraho n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomezanya amatabaza y’abizera, kugira ngo atazazima cyangwa ngo apagase. Iyo bitaba ayo mavuta yera asukwa ava mu ijuru mu butumwa bwa Mwuka w’Imana, ibikoresho by’ikibi byari kugira ubutegetsi bwose ku bantu.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Bujan ishimwa ubwo tutakira ubutumwa atwoherereza. Ni ko kwanga amavuta y’izahabu yashaka gusuka mu bugingo bwacu kugira ngo ashyikirizwe abari mu mwijima. Igihe ijwi rizavuga riti: ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ abatarakiriye ayo mavuta yera, abatabikiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfapfa, ko batiteguye gusanganira Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irangiritse. Ariko niba dusabye Mwuka Wera w’Imana, niba twinginze nk’uko Mose yinginze ati: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro y’izahabu, ayo mavuta y’izahabu azatugeraho. ‘Si ku bushobozi, cyangwa ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Kubwo kwakira imirasire ibengerana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.