The last article ended with a passage that included the paragraph that said, “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.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Ako la mwisho lilimalizika kwa kifungu kilichojumuisha aya iliyosema, “Uasi umekaribia kufikia kikomo chake. Mkanganyiko umeijaza dunia, na hofu kuu inakaribia kuja juu ya wanadamu. Mwisho uko karibu sana. Sisi tuijuao kweli tunapaswa kuwa tunajiandaa kwa ajili ya kile kitakachoupata ulimwengu hivi karibuni kwa mshangao mkuu usiozuilika.” “Uasi” hufikia kikomo chake kikombe cha wakati wa rehema kinapojazwa, na kikomo hicho hufikiwa kwa Marekani katika sheria ya Jumapili.

“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

“Kristo alitangaza kwamba hata yodi moja wala nukta moja ya sheria haitabatilika hata mbingu na nchi zitakapopita. Kazi yenyewe aliyokuja kuifanya ilikuwa kuitukuza sheria, na kuonyesha kwa ulimwengu yote iliyoumbwa na kwa mbingu kwamba Mungu ni mwenye haki, na kwamba sheria yake haina haja ya kubadilishwa. Lakini hapa yupo mtu wa mkono wa kuume wa Shetani, aliye tayari kuendeleza kazi ambayo Shetani alianza mbinguni, yaani, kujaribu kuirekebisha sheria ya Mungu. Nao ulimwengu wa Kikristo umeidhinisha jitihada zake kwa kuukubali mtoto huyu wa upapa,—taasisi ya Jumapili. Wameilea, nao wataendelea kuilea, mpaka Uprotestanti utakaposhikana mkono wa ushirika na mamlaka ya Kirumi. Ndipo kutakapokuwapo sheria dhidi ya Sabato ya uumbaji wa Mungu, na hapo ndipo Mungu ‘atafanya kazi ya ajabu duniani.’ Amevumilia kwa muda mrefu upotovu wa jamii ya wanadamu; amejitahidi kuwavuta kwake. Lakini wakati utakuja ambapo watakuwa wamekijaza kipimo chao cha uovu; na hapo ndipo Mungu atakapotenda. Wakati huu umekaribia sana. Mungu huweka kumbukumbu pamoja na mataifa: hesabu zinawaongezeka dhidi yao katika vitabu vya mbinguni; na itakapokuwa sheria kwamba uvunjaji wa siku ya kwanza ya juma utakabiliwa na adhabu, ndipo kikombe chao kitakuwa kimejaa.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

일요일 법이 제정될 때에 미국은 그 잔을 가득 채우게 될 것이며, 국가적 배도 뒤에는 국가적 파멸이 뒤따를 것이다. 우리가 살펴보고 있는 그 문단은 “범법이 거의 그 한계에 이르렀”으며, “큰 공포가 곧 인간들에게 임하려 한다”고 말한다. 요한계시록 11장에서 “큰 지진의 때”인 일요일 법의 시점에, “성의 십분의 일이 무너졌”으며, “보라, 셋째 화가 속히 이르는도다” 하였고, 또 “일곱째 천사가 나팔을 불”었다. 셋째 화는 일곱째 나팔이며, 그것은 일요일 법의 때에 이르러 “큰 공포”를 가져온다. 그 시점에 “끝이 매우 가깝”고, 그것은 “압도적인 뜻밖의 일”로 다가온다. 일요일 법의 때에는 은혜의 유예 기간의 잔도 교황권을 위하여 가득 차게 되나니, 이는 그때에 요한계시록 18장의 둘째 음성이 선포하기를, “내 백성아, 거기서 나와 그의 죄에 참여하지 말고 그가 받을 재앙들을 받지 말라. 그의 죄는 하늘에 사무쳤으며 하나님은 그의 불의한 일을 기억하신지라. 그가 준 그대로 그에게 갚아 주고 그의 행위대로 갑절이나 갑절로 갚아 주라. 그가 가득 채운 잔에 그에게 갑절로 채워 주라”고 하기 때문이다.

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Uyo hisitoria uvunguka pa Mupango gwa Jumapili, na ulanga ikipindi kya mfano kya wakati ambapo upapa “atoka kwa hasira kuu kuharibu, na kuwaondoa kabisa wengi,” kwa maana “katika siku za mwisho kutakuwa na wafia-dini wengi.” Kile kimwikasirishacho upapa ni “habari zitokazo mashariki na kaskazini” ambazo “zitamsumbua,” lakini “atafika mwisho wake, wala hapana atakayemsaidia.” Tangu Mupango gwa Jumapili hata mwisho wa upapa, awamu ya kwanza ya hukumu ya utekelezaji ya Mungu huanza. Hiyo hufuatwa na awamu ya pili, nayo ni mapigo saba ya mwisho, na hatimaye uangamivu wa milele wa waovu mwishoni mwa milenia ya miaka elfu moja. Historia ya hukumu ya utekelezaji ya Mungu imewekwa ndani ya muktadha wa vita.

“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

“Re matira te tahata anga i runga i te ngutupa o te au tupuanga maata e te tapu tikai. Te tupu nei te au totou. Te tataia ra te tuatua tu ke e te puapinga maata ki roto i te au buka o te rangi. Te ngarue nei te au mea katoatoa i roto i to tatou nei ao. Te vai nei te tamaki, e te tuatua rongo no te tamaki. Kua riri te au pa enua, e kua tae mai te tuatau o te aronga mate, kia akavaia ratou. Te taui nei te au tupuanga ei akatupu i te rā o te Atua, tei vave maata i te tae mai. Okotai rai manga poto o te tuatau te toe nei, mei te mea ra. Inara, iaianei rai te tu nei tetai pa enua i tetai pa enua, e tetai basileia i tetai basileia, kare akenei i tae ki te tamaki maata a te katoatoa. Kare akenei te au matangi e a e tukuia, e tae ua atu kia akairoia te au tavini a te Atua ki runga i to ratou rae. Ei reira te au mana o te enua e akaputuputu ei i to ratou au nuku no te tamaki maata openga.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Өзиниң йүз қириқ төрт миңини мөһүрләйду, андин Өзиниң башқа падисини Бабилдин чиқишқа чақириду; башқа падиму Худаниң мөһүрини қобул қилиду, һәрчә улар йүз қириқ төрт миңға қарши селиштурмада «чоң топ» сүпитидә тәсвирләнгән болса‑да. Алдинқи иқтибастин көрүлүши керәк болған асасий нуқта шуки, «Худаниң хизмәтчилири пешанилириде мөһүрлинип болғучә төрт шамал тутуп турилиду.» Йәкшәнбә қануни вақтида йүз қириқ төрт миң мөһүрлинип болған болиду, «вә мана, үчинчи вай тез кәлмәктә»; бирақ төрт шамал толуқ қоюп берилгичә, бу иш Худаниң башқа падисиниң ахирқи әзаси ҳам мөһүрни қобул қилғандин кейинла болиду.

“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

“अब जातियाँ क्रोधित हो रही हैं, परन्तु जब हमारे महायाजक ने पवित्रस्थान में अपना कार्य पूरा कर लिया होगा, तब वह उठ खड़ा होगा, प्रतिशोध के वस्त्र धारण करेगा, और तब अन्तिम सात विपत्तियाँ उण्डेली जाएँगी। मैंने देखा कि वे चार स्वर्गदूत चारों पवनों को तब तक थामे रखेंगे जब तक यीशु का कार्य पवित्रस्थान में पूरा न हो जाए, और तब अन्तिम सात विपत्तियाँ आएँगी।” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

“ታላላቅና ግሩም ክስተቶች” እኛ “በደጃፋቸው ላይ ቆመን ያለን” እንደ “ጦርነቶችና የጦርነት ወሬዎች” ተወክለው ቀርበዋል። ይህም “በዓለማችን ውስጥ ያለ ነገር ሁሉ በብጥብጥ ውስጥ ባለበት ጊዜ” እንደሚፈጸም፣ አሕዛብም “አስቀድመው በአሕዛብ ላይ እየተነሱ ባሉበት ጊዜ” እንደሆነ ተመልክቶ ቀርቧል። ፓኒየም በዳንኤል ምዕራፍ አሥራ አንድ ቁጥር አሥራ አምስት ውስጥ ያለውን “እንግዳና ክስተቶች የተሞላበት ታሪክ” ይወክላል፤ ይህም ወደ ቁጥር አሥራ ስድስት የሚያስገባና የሚከፍት ሲሆን፣ እርሱም የእሁድ ሕግ ነው፤ በዚያም “አጠቃላይ ግጭት” ይኖራል፣ በዚህም ውስጥ “የምድር ኃይሎች ሁሉ” ለመጨረሻው ታላቅ ጦርነት ኃይላቸውን ያሰለፋሉ። ያ “የመጨረሻው ታላቅ ጦርነት” ሦስተኛው የዓለም ጦርነት ነው፣ እናም በ31 ዓ.ዓ.በ. በአክቲየም ጦርነት ይወከላል።

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Mavhesi ḽa u thoma na ḽa vhuvhili, na mavhesi 10 u swika kha 15, a imela ḓivhazwakale yo dzumbamaho ya vhesi 40 kha Daniele 11. Vhesi 40 i sumbedza ḓivhazwakale ya United States na ya Vhaadventisi u bva nga 1798 u swika kha 1989. Nga murahu ha zwenezwo i a fhumula u swika magumoni a United States sa muvhuso wa vhurathi wa vhuporofita ha Bivhili, na u pfukiselwa nnḓa ha kereke ya Seventh-day Adventist ya Laodikea kha vhesi 41, une wa vha mulayo wa Swondaha, une hafhu wa vha vhesi 16. Mavhesi ḽa u thoma na ḽa vhuvhili a sumbedza tshifhinga tsha vhufhelo nga 1989, na bapresidenthe vha United States u bva henefho, u swika kha presidenthe wa vhurathi mufumi ane a muvusa vhadzulapo vha satane vha ḽifhasi lothe. Vhesi 2 i isa ḓivhazwakale kha khetho ya Donald Trump nga 2016, kutani vhesi 3 ya bva ya fara ḓivhazwakale ya mahosi a fumi, o imeliwaho nga Alexander the Great, ane a vha muvhuso wa vhusumbe wa vhuporofita ha Bivhili, vhane vha nea muvhuso wavho kha vhuvhusi ha mupapa kha khakhathi ya mulayo wa Swondaha ine ya khou ṱuwa ya swika.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

អត្ថបទទីដប់បញ្ចប់ដោយកំណត់ឆ្នាំ 1989 ជាពេលវេលានៃទីបញ្ចប់ ហើយអត្ថបទទីដប់មួយ និងទីដប់ពីរ បង្ហាញសង្គ្រាមនៅអ៊ុយក្រែន ដោយកំណត់ថា ពូទីន និងរុស្ស៊ី នឹងឈ្នះសង្គ្រាម ប៉ុន្តែពួកគេនឹងមិនទទួលបានផលប្រយោជន៍ពីជ័យជម្នះរបស់ខ្លួនឡើយ។ សង្គ្រាមអ៊ុយក្រែនបានចាប់ផ្ដើមនៅឆ្នាំ 2014 គឺមួយឆ្នាំមុនពេលយុទ្ធនាការលើកទីមួយរបស់ Trump បានចាប់ផ្ដើម។ អត្ថបទទាំងនេះនាំទៅដល់ការរស់ឡើងវិញ (ក្នុងន័យនយោបាយ) របស់ Donald Trump ខណៈដែលគាត់ចាប់ផ្ដើមយុទ្ធនាការលើកទីបីរបស់ខ្លួន ដើម្បីក្លាយជាប្រធានាធិបតីទីប្រាំបី ដែលជាម្នាក់ក្នុងចំណោមប្រាំពីរ។ អត្ថបទទីដប់បីកំណត់ការតស៊ូនយោបាយរបស់ Trump ដែលនាំមុខជ័យជម្នះរបស់គាត់នៅ Panium ក្នុងអត្ថបទទីដប់ប្រាំ ហើយអត្ថបទទីដប់បួននិយាយអំពីប្រវត្តិសាស្ត្រដែលកើតឡើងក្នុងអំឡុងសមរភូមិ Panium រហូតដល់ជ័យជម្នះរបស់គាត់នៅអត្ថបទទីដប់ប្រាំ គឺជាប្រវត្តិសាស្ត្រនៅពេលដែលមនុស្សនៃអំពើបាបចាប់ផ្ដើមលុកលុយចូលទៅក្នុងប្រវត្តិសាស្ត្រនយោបាយដោយបើកចំហ។ នៅពេលសម្តេចប៉ាបលុកលុយចូលទៅក្នុងប្រវត្តិសាស្ត្រព្យាករណ៍ ស្រីពេស្យានៃទីរ៉ុសចាប់ផ្ដើមច្រៀង ហើយនិមិត្តត្រូវបានស្ថាបនា។

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Ushindi wa Panium mwaka wa 200 KK ulifuatwa na alama ya njia ya “uasi” wa Wamakabayo huko Modein (maana yake maandamano ya kupinga) mwaka wa 167 KK. Mwaka wa 164 KK Wamakabayo waliliweka upya wakfu Hekalu, naye Antioko Epifane akafa, jambo lililoashiria hatua ya mgeuko katika mapambano ya Wamakabayo dhidi ya ushawishi wa dini ya Kiyunani. Katika kipindi cha mwaka wa 161 KK hadi 158 KK kazi ya kuingia katika agano ilianzishwa na kukamilishwa. Alama za njia za kinabii zinajirudia katika Nasaba ya Wahasmonea ndani ya historia ya aya ya kumi na tano hadi aya ya ishirini na tatu.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

ਵਾਕ ਤੇਈ ਵਿੱਚ ਰੋਮ ਨਾਲ ਕੀਤਾ ਗਿਆ ਸੰਧਿ-ਬੰਧ ਇੱਕ ਸਿੱਧਾ ਸੰਕੇਤ ਹੈ, ਪਰ ਵਾਕ ਪੰਦਰਾਂ ਵਿੱਚ 167 ਈਸਾ-ਪੂਰਵ, 164 ਈਸਾ-ਪੂਰਵ, 161 ਈਸਾ-ਪੂਰਵ ਅਤੇ 158 ਈਸਾ-ਪੂਰਵ ਦੇ ਚਾਰ ਮੱਕਾਬੀ ਨਿਸ਼ਾਨ ਕੇਵਲ ਤਦ ਹੀ ਦਿਖਾਈ ਦਿੰਦੇ ਹਨ ਜਦੋਂ “ਸੰਧਿ-ਬੰਧ” ਦੇ ਇਤਿਹਾਸ ਨੂੰ ਉਸ ਵਾਕ ਉੱਤੇ ਲਾਗੂ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। ਜਦੋਂ ਵਾਕ ਸੋਲ੍ਹਾਂ ਵਿੱਚ ਪੌਂਪੀ ਨੇ ਯਰੂਸ਼ਲਮ ਨੂੰ ਜਿੱਤਿਆ, ਤਦ ਉਸ ਦੇ ਸਾਹਮਣੇ ਇੱਕ ਗ੍ਰਹਿ-ਯੁੱਧ ਸੀ ਜੋ ਸ਼ਹਿਰ ਦੇ ਅੰਦਰ ਚੱਲ ਰਿਹਾ ਸੀ, ਅਤੇ ਵਿਰੋਧੀ ਦੋਹਾਂ ਧਿਰਾਂ ਹਸਮੋਨੀ ਵੰਸ਼ ਦੀਆਂ ਟੁੱਟੀਆਂ ਹੋਈਆਂ ਸ਼ਾਖਾਵਾਂ ਸਨ। ਇਸ ਲਈ ਮੱਕਾਬੀ ਵੀ ਵਾਕ ਸੋਲ੍ਹਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਮੌਜੂਦ ਹਨ।

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ẹsẹ nke iri abụọ na-akọwa ọmụmụ Kraịst, ma ẹsẹ nke iri abụọ na otu na nke iri abụọ na abụọ na-akọwa akụkọ ihe mere eme nke ọnwụ Kraịst; ya mere, akụkọ ahụ nwere ahịrị nke Ọchịchị Hasmonean nke ndị Farisii nọchiri anya ya. Ẹsẹ nke iri na ise ruo nke iri abụọ na atọ na-akọwa ala ahụ dị ebube n’eziokwu, na ndị mmehie ndapụta nke Chineke nọ na Judia, bụ́ ndị kwupụtara onwe ha dị ka ndị na-agbachitere eziokwu Ya, ma ha abụghịzi ndị nnọchiteanya Chineke karịa ka Protestantism ndapụta si bụrụ.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Sister White anatujulisha kwamba “mengi ya historia iliyotukia katika utimilifu wa” “Danieli kumi na moja” “yatarudiwa.” Mstari wa unabii unaowakilishwa na Nasaba ya Hasmonea unawakilisha mstari wa unabii unaoonyesha pembe iliyoasi ya Uprotestanti, ukianza katika kampeni ya tatu ya urais inayochukuliwa na rais wa sita aliye tajiri zaidi. Trump anagombea urais mara tatu; mara ya kwanza na mara ya mwisho anapogombea hushinda, lakini mara ya pili uasi unaowakilishwa na namba kumi na tatu hutambulisha uchaguzi wa 2020 ulioibiwa. Kisha ulimwengu unagawanywa katika makundi mawili: kundi moja linaweza kuona 2020, na kundi lingine ni kipofu. Hili linaashiria jaribu kuu linalotangulia kufungwa kwa rehema kwa Waadventista katika kufanyizwa kwa sanamu ya mnyama.

“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

“ហើយឥឡូវនេះ ការត្រៀមការកំពុងតែរីកចម្រើនទៅមុខ ហើយចលនានានាកំពុងដំណើរការ ដែលនឹងនាំទៅដល់ការបង្កើតរូបឆ្លាក់មួយសម្រាប់សត្វសាហាវនោះ។ ព្រឹត្តិការណ៍នានានឹងត្រូវបាននាំឲ្យកើតឡើងក្នុងប្រវត្តិសាស្ត្រនៃផែនដី ដែលនឹងសម្រេចការព្យាករណ៍នៃទំនាយសម្រាប់ថ្ងៃចុងក្រោយទាំងនេះ។” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“Ukutayari” unaosonga mbele, “mienendo” ambayo sasa “inaendelea,” na “matukio” “yatakayosababisha kufanywa kwa sanamu ya mnyama,” na “ambayo yatatimiza utabiri wa unabii kwa siku hizi za mwisho,” yanajumuisha alama za njiani za Nasaba ya Wahasmoni kutoka aya ya kumi na tano hadi ya ishirini na tatu katika Danieli sura ya kumi na moja. Nasaba ya Wahasmoni iliyoasi, ikiwakilisha Uprotestanti ulioasi, imefumwa ndani ya ushuhuda wa Donald Trump, rais wa sita na wa nane wa Chama cha Republican ambaye huchochea na kushirikisha MAGA-ism yake dhidi ya woke-ism ya utaratibu mpya wa dunia.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Daniyeli sura ya kumi na moja, aya ya pili, ushahidi wa Trump wafika hadi mwaka wa 2020, nao wahusisha kampeni yake na muhula wake wa kwanza; kisha aya za kumi na tatu hadi kumi na tano zatambulisha kampeni yake ya tatu na ya mwisho, ushindi wake, na muhula wake wa mwisho. Kati ya mihula hiyo miwili, Ufunuo sura ya kumi na moja watambulisha kwamba pembe ya Republican iliuawa, na ikawekwa maiti njiani kwa siku tatu na nusu. Mstari huo wa historia ya Trump waunganisha pamoja mwanzo na mwisho wa urais wake katika Daniyeli sura ya kumi na moja. Hivyo, ushahidi wa Donald Trump wapatikana katika vitabu vyote viwili vya Daniyeli na Ufunuo, tena wapatikana katika vitabu vyote viwili katika sura ya kumi na moja.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Imirongo itatu ituzuye, iyo ihujwe hamwe, igaragaza amateka yuzuye ya Trump nk’umukuru w’igihugu wa gatandatu kandi wa munani, kandi yubatswe ku kimenyetso cya “Ukuri”. Ikomoka mu bitabo bya Daniyeli n’Ibyahishuwe, kandi ikabyara umurongo w’amateka uhuje n’icyo “gice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Iyo sehemu ya Danieli ndiyo inayofunuliwa na Simba wa kabila la Yuda, muda mfupi kabla ya kufungwa kwa kipindi cha rehema, na kwa hiyo ni sehemu ya ujumbe wa kutiwa muhuri wa wale laki moja na arobaini na nne elfu. Lakini inahitaji maono ya kiroho yaliyo kamili kabisa ili kuona alama za kinabii za wale mashahidi wawili kuuawa mwaka 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Danyeli 11-ის მეთხუთმეტე მუხლი წარმოადგენს პანიუმის ბრძოლასა და ჰასმონელთა დინასტიის ხაზს, რომელიც შესრულდა პირდაპირი, სიტყვასიტყვითი ბრძოლით; ამგვარად, იგი განასახიერებს სულიერი ომის წინასწარმეტყველურ ილუსტრაციას განდგომილი პროტესტანტიზმის რელიგიასა და გლობალისტის ახალი ეპოქის რელიგიას შორის. პანიუმის ბრძოლა, რომელიც მოხდა ძვ. წ. 200 წელს, წარმოადგენს რესპუბლიკური რქის ბრძოლას, ხოლო მაკაბელთა აჯანყებით წარმოდგენილი ბრძოლა წარმოადგენს განდგომილი პროტესტანტული რქის ბრძოლას. თუმცა მაკაბელთა აჯანყება მოხდა ძვ. წ. 167 წელს, იგი წინასწარმეტყველურად შეესაბამება რესპუბლიკური რქის ბრძოლას ძვ. წ. 200 წელს, რადგან წინასწარმეტყველურად ეს რქები ერთმანეთის ისტორიებს პარალელურად მიჰყვებიან.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Vhesi ya khumi na ntlhanu yi yimela matimu ya vuprofeta lama hatlisa ma rhangelaka ni ku nghenisa nawu wa Sonto lowu taka hi ku hatlisa. Hikokwalaho, yi yimela yona mhaka ya xiviri hi nkarhi wa ku funghiwa ka lava dzana na mune wa makume mune wa makume mune wa gidi, loko matimba lama nga endzeni ka rungula ra ku funghiwa ma kandziyisa hilaha ku nga heriki mfungho ehenhla ka vanhu va Xikwembu va masiku yo hetelela.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

ਕੁਲ ਯਹੂਦਾਹ ਦੇ ਗੋਤ ਦਾ ਸਿੰਘ ਹੀ ਉਸ ਸੱਚਾਈ ਦੀ ਮੋਹਰ ਖੋਲ੍ਹਦਾ ਹੈ, ਅਤੇ ਉਹ ਸੱਚਾਈ ਯਿਸੂ ਮਸੀਹ ਦਾ ਪਰਕਾਸ਼ ਹੈ। ਇੱਕ ਲੱਖ ਚੁਮਾਲੀ ਹਜ਼ਾਰ ਉਹ ਹਨ ਜੋ “ਮੇਮਨੇ ਦੇ ਪਿੱਛੇ ਜਿੱਥੇ ਕਿਤੇ ਉਹ ਜਾਂਦਾ ਹੈ ਉੱਥੇ ਉੱਥੇ ਤੁਰਦੇ ਹਨ,” ਅਤੇ ਜਦੋਂ ਉਹ ਪੰਦਰਵੇਂ ਆਇਤ ਦੀ ਮੋਹਰ ਖੋਲ੍ਹਦਾ ਹੈ, ਤਦ ਯਹੂਦਾਹ ਦੇ ਗੋਤ ਦਾ ਸਿੰਘ ਆਪਣੀ ਅੰਤਕਾਲੀਨ ਪ੍ਰਜਾ ਨੂੰ ਪਾਨਿਉਮ ਤੱਕ ਲੈ ਆਇਆ ਹੈ। ਯਿਸੂ ਨੇ ਆਪ ਇਸੇ ਬਿੰਦੂ ਨੂੰ ਮੋਹਰਬੰਦੀ ਦੀ ਪ੍ਰਕਿਰਿਆ ਵਿੱਚ ਦ੍ਰਿਸ਼ਟਾਂਤ ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ, ਜਦੋਂ ਉਹ ਸਲੀਬ ਤੋਂ ਥੋੜ੍ਹਾ ਪਹਿਲਾਂ ਆਪਣੇ ਚੇਲਿਆਂ ਨੂੰ ਪਾਨਿਉਮ ਲੈ ਗਿਆ।

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Urugamba rwo i Panium ruvugwa mu buryo bwihariye na Kristo, ubwo yari ahagaze i Panium ari kumwe n’abigishwa be, maze akabahigishiriza ko Itorero rye rizubakwa ku kwatura kwa Petero, kandi ko “amarembo y’ikuzimu” atazarinesha. Yesu yagaragaje intambara ishushanywa n’Urugamba rwa Panium. Urugamba rwa Panium ni umurongo wa cumi na gatanu, naho umurongo wa cumi na gatandatu ni Urugamba rwa Actium. Kristo yahagaze i Panium, mbere gato y’uko igikorwa cy’urupfu rwe gishyirwa mu bikorwa.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Panium okutuuka ku mateeka ga Sande ge mateeka agalaga ebyafaayo by’olutalo olw’obufuzi n’eddiini olw’amayembe abiri ag’ensolo ey’oku nsi, nga gano ge Bupolotesitante n’Obureepabulikaani. Gombi gaalumbibwa ensolo etali ya Katonda eyava mu bunnya obutagwayo mu mwaka gwa 2020, era olutalo lw’amayembe gano abiri okulwana n’akatonda ak’obufuzi n’eddiini aka globalism kikirizibwa mu byafaayo eby’ennyiriri kkumi n’emu okutuuka ku kkumi na mukaaga.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

2014-يىلى باشلانغان ئۇكرائىنا ئۇرۇشىدىن تارتىپ، 2015-يىلى باشلانغان دونالد ترامپنىڭ تۇنجى پىرېزىدېنت سايلام پائالىيىتىگىچە، 2020-يىلى ئىككى مۈڭگۈزنىڭ ئۆلۈمىگىچە، 2023-يىلىكى تىرىلىشكەچە، 2022-يىلى 15-نويابىر كۈنى باشلانغان ترامپنىڭ ئۈچىنچى سايلام پائالىيىتىگىچە، بۇ تارىخ ئون ئۈچىنچىدىن ئون بەشىنچى ئايەتلەرگىچە يېتەكلەيدۇ. ئۇ ئايەتلەردە خۇدانىڭ پەيغەمبەرلىك سۆزى ئارقىلىق ئاشكارىلانغان بۇ تارىخ، بىر يۈز قىرىق تۆت مىڭ كىشىنى مۆھرلەيدىغان پەيغەمبەرلىك ھەقىقەتلىرىگە ۋەكىللىك قىلىدۇ.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Eby’amazima ago gaalagibwa mu kulambula kwa Kristo e Kayisaliya-Firipi mu Matayo essuula kkumi na mukaaga ne kkumi na musanvu. Mu nnyiriri ezo, omuntu ow’ekibi adda mu byafaayo eby’obunnabbi ng’ayimba ennyimba z’omwenzi wa Ttuulo, era bw’akola bw’atyo anyweza okwolesebwa, bwe kityo n’ateeka ennyiriri ezo mu mbeera y’Okukaaba okw’Ekiro ekya wakati, kubanga awatali kwolesebwa abantu babula.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

ئەگەر ئاشکراکردنێک نەبێت، گەل لەناودەچێت؛ بەڵام ئەوەی شەریعەت دەپارێزێت، خۆزگە بەوە. ئەمثال 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Abafite amaso, ariko ntibashake kubona, n’amatwi, ariko bakanga kumva, ni bo bakobwa b’abapfapfa b’i Lawodikiya badafite “amavuta.” “Ayo mavuta” ni ukwiyongera k’ubumenyi kuzanwa no guhishurwa kw’Ibyahishuwe bya Yesu Kristo igihe ibimenyetso byabyo bikuwemo gato mbere y’uko igihe cy’igeragezwa kirangira; kandi nk’uko Hoseya abivuga, ubwoko bw’Imana bwanga kandi buhakana ubumenyi bugomba kurimburwa.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Bantu bange banaangamizwa kwa kukosa maarifa; kwa kuwa wewe umekataa maarifa, mimi nami nitakukataa, ili usiwe kuhani kwangu; kwa kuwa umeisahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Lúgú a shindámbí shé lundzíli ámi, kulya nti, Mwána wa muntu, wêê ukáikála mukati ka nzu ya bupikisi, bâdi na mêsu ga kumòna, kanshi kabamòni nansha; bâdi na matwi a kuwá, kanshi kabéèvwa nansha: pashì bádi nzu ya bupikisi. Ezekieli 12:1, 2.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Na akasema, Enenda, ukawaambie watu hawa, Hakika mtasikia, lakini hamtaelewa; na hakika mtaona, lakini hamtatambua. Ufanye moyo wa watu hawa kuwa mzito, na masikio yao yafanye kuwa mazito, na uyafumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kuelewa kwa mioyo yao, na kuongoka, na kuponywa. Isaya 6:9, 10.

And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

Abafundi beze, babuza bati: “Kutheni uthetha kubo ngemizekeliso?” Waphendula wathi kubo: “Kungenxa yokuba ninikiwe ukwazi iimfihlelo zobukumkani bamazulu, kodwa bona abanikwanga. Kuba lowo unako, uya kunikwa, aze abe nentabalala; ke lowo angenako, uya kuhluthwa kwanoko anako. Ngenxa yoko ndithetha kubo ngemizekeliso; kuba bebona nje, ababoni; besiva nje, abeva, bengaqondi nokuyiqonda. Kwaye kubo kuzaliseka isiprofeto sikaEsaya, esithi, ‘Nokuva niya kuva, kodwa anisayi kuqonda; nokubona niya kubona, kodwa anisayi kuqonda: Kuba intliziyo yaba bantu ityebile, neendlebe zabo zinzima ukuva, namehlo abo bawavale; hleze mhlawumbi babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, ndibaphilise.’ Kodwa anoyolo amehlo enu, kuba ayabona; neendlebe zenu, kuba ziyava. Kuba inene ndithi kuni, abaprofeti abaninzi namadoda amalungisa banqwenela ukuzibona ezo zinto nizibonayo, kodwa abazibonanga; nokuva ezo zinto nizivayo, kodwa abazivanga.” Mateyu 13:10–17.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“1840–1844‑an de hatî dayîn divê niha bi hêz bên ragihandin, çimkî gelek kes rêya xwe winda kirine. Divê ev peyam ji hemû dêr û civatên îmanê re bêtin ragihandin. ”

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo akati, ‘Akakomborerwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu zvamunoona imi, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa imi, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akakomborerwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“اَغَی پَیام بِدرا. وَ دَ اَی پَیام دُبارَه گُفتَن‌اَندَر هِچ دیرَک نَبَه، زیرا کَ نِشانَه‌ی وَختان پُورَه بُوَنَه‌اَند؛ کارِ پایانی باید انجام دِیَه بُو. یَک کارِ بُزُرگ دَر وَختی کوتاه انجام دِیَه بُو. بِزودی بِقرارِ تعیینِ خُدا پَیامی دِیَه بُو کِه بِآوایِ بُلَند فَراخ تَر بُو. آنگاه دانیال دَر بَهره‌ی خُو وَستَه بُو تا گَواهیِ خُو بِدَه.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

Tuza kwendelea na uchunguzi huu katika makala inayofuata.

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. Revelation 1:1–3.

لەسەرئاشکرابوونی عیسیی مەسیح، ئەوەی خودا پێیدا بۆی، تاکو بە خزمەتکارانی خۆی پیشان بدات ئەو شتانەی کە دەبێت زوو ڕووبدەن؛ و ئەویش بە فریشتەکەی نارد و نیشانەوە پێکرد بۆ خزمەتکارەکەی یۆحەنا: ئەوەی شایەتحاڵی وشەی خودا و شایەتحاڵی عیسیی مەسیحی دا، و هەموو ئەو شتانەی کە بینی. خۆزگە بەوەی دەخوێنێتەوە، و بەوانەی گوێ لە وشەکانی ئەم پێشبینییە دەگرن و ئەو شتانەی تێیدا نووسراون دەپارێزن؛ چونکە کات نزیکە. ئاشکراکردنەوەی یۆحەنا ١:١–٣.