The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Okwandiikibwa ku kisenge, ne okunnyonnyola kwa Danyeri eri Berusazza, kikiikirira ekirangiriro ekisembayo ekirwanyisa amayembe gombi: ejjembe ly’Abareepubulikaani eryakyuka okuva ku mazima n’ejjembe ly’Abapolotesitante eryakyuka okuva ku mazima mu Amerika. Ebyafaayo eby’oluberyeberye eby’abataandisi ba Amerika ne eby’abasuumusa b’Obwadiventi byawandiikibwa mu ngeri etegeerekeka bulungi, naye amasomo n’okulabula ebirimu byabbiddwa ku bbali okumala “emirembe ena”. Berusazza akiikirira mazima gano mu butuukirivu ddala.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Kusafikiliwa kufafanua kwa usahihi kipindi mahsusi cha wakati ili kuamua kizazi kinafikia nini, kwa maana Neno la Mungu halishindwi kamwe, nalo lasema waziwazi kwamba ni katika kizazi cha nne Mungu anapofunga vitabu juu ya mataifa yaliyoasi dhidi ya mapenzi Yake yaliyofunuliwa.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Ũngũ wa Ngai akĩaria ciugo ici ciothe, akiuga atĩrĩ: Niĩ ni Jehova Ngai waku, ũrĩa wakũruta bũrũri wa Misiri, kuuma nyũmba-inĩ ya ũtugĩri. Ndũgĩkorwo na ngai ingĩ mbere yakwa. Ndũgaaciarĩre mũhianano mũthũngũ, kana kĩgeranio gĩa kĩndũ o gĩothe kĩrĩa kĩrĩ igũrũ kũu matu-inĩ, kana kĩrĩa kĩrĩ thĩ, kana kĩrĩa kĩrĩ maaĩ-inĩ rungu rwa thĩ: ndũkĩgũrũkagĩre, kana kũrĩa ũkĩmethekereire; nĩgũkorwo niĩ Jehova Ngai waku ndĩ Ngai ũrĩ na wĩra wa ũiguano, ndĩhoya ũũru wa athamaki kũrĩ ciana ciao nginya rũgendo rwa gatatũ na kana rwa kana rwa arĩa manjĩrĩte; na ndĩonaga tha kũrĩ ngiri nyingĩ cia arĩa manyendete, na makũhoteera marathimo makwa. Exodus 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Mu mbeu ya nyuma, kandi rero mu “muryango wa kane” w’ubuhanuzi wa Isirayeli ya kera, Yohana Umubatiza na Kristo bombi bamenyesheje uwo muryango ko ari umuryango w’inzoka z’inkozi z’ikibi.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Ee mbyaro ya njoka, mwe muli babi, munaakwanisa mutya okwogera ebigambo ebirungi? kubanga omu bungi bw’ebiri mu mutima, omunwa gwe gwogera. Omuntu omulungi mu bugagga obulungi obw’omutima aleeta ebirungi: n’omuntu omubi mu bugagga obubi aleeta ebibi. Naye mbagamba nti, buli kigambo ekitafaayo abantu kye balyogera, balikiwozaako ku lunaku olw’omusango. Kubanga olw’ebigambo byo olituukirizibwa, era olw’ebigambo byo olisalirwa omusango. Matayo 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Mu kikundi c’iherezo c’iki gisekuru c’inyamaswa yo kw’isi, ivuga nk’igisato (inzoka y’ubumara). Kuva mu 1863, gushitsa ku tegeko ry’iyumweru, ihembe ry’Abarepubulikani ryarazimiye kure y’Itegeko Nshingiro rya Leta Zunze Ubumwe za Amerika. Imigisha Imana yahaye iryo hanga yahinduye imitima y’abanyagihugu n’abarongozi, ibakura ku nshingano yabo yo kurinda amahame yatumye haba ubutunzi n’ubukire bari bamaze kunezerererwamwo, maze bibagirwa impamvu yayoboye ba sentare b’ishingwa ry’igihugu mu gutegura iyo nyandiko nyeranda yatumye haba ubutunzi n’ubukire, hanyuma bakaza kwemera ko bibahenda. Ntibibagiye gusa intumbero y’iyo nyandiko nyeranda, ariko kandi bibagiye n’inshingano yabo yo kuzigama amahame ari muri iyo nyandiko.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Kufuma mu 1863, okutuuka ku tteeka lya Ssande, ejjembe erya Pawulo-ttesitante ery’amazima (Adventism) lyakyuka okuva ku mazima gaalyo ag’omusingi Katonda ge yateekawo okuyita mu buweereza bwa William Miller. Emikisa Katonda gye yawa Adventism gyakyusa emitima gy’abatuuze n’abakulembeze ne bagiva ku buvunaanyizibwa bwabwe obw’okukuuma emisingi egyaleeta obugagga obw’omwoyo bwe baali batuuse okunyumirwa, era ne beerabira ekigendererwa ky’abasooka mu kuzzaawo obubaka obukiikirirwa ku bipande bibiri ebitukuvu, obwategekebwa okunyweza obugagga obw’obunnabbi bwe baali balina okukuuma n’okulangirira.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Wakati Bwana alipoingia katika agano na Israeli wa kale katika Mlima Sinai, alitoa mbao mbili takatifu zilizo na sheria zake kumi, ambazo zilipaswa kuwa ishara ya uhusiano wake wa agano na watu wake. Alipoanzisha sikukuu za kila mwaka, aliamuru kwamba katika Pentekoste kuwe na sadaka ya mikate miwili, ambayo ilipaswa kuinuliwa. Sadaka ya kutikiswa ya mikate hiyo miwili ndiyo iliyokuwa sadaka pekee katika huduma ya patakatifu ambayo ilipaswa kuwa na chachu (ishara ya dhambi ya mwanadamu, uovu, uhalifu na unafiki) iliyojumuishwa katika maandalizi yake.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Kusekelela kwenu si kwema. Kuti mweshibe ukuti ubulweke buke busasanya umubilo wonse? E ico fumyeni ubulweke bwa kale, ukuti mube umubilo mupya, ngefyo muli ababula ubulweke. Pantu na Kristu, icakupita cesu, alishipwa pa mulandu wesu. E ico katwikalile umulalilo, te na bulweke bwa kale nangu ne bulweke bwa bukali no bubi; lelo na mukate ubula bulweke wa bucindami no bwine. 1 Abena Korinti 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
لەو کاتەدا، کاتێک خەڵکێکی بێژمار کۆبوونەوە، بە شێوەیەک کە یەکتریان پێشێل دەکرد، ئەو سەرەتا دەستی کرد بە وتنی ئەم قسەیە بۆ قوتابییەکانی: ئاگاداربن لە هەویرترشی فەریسییەکان، کە دوورویییە. لۆقا 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Mikate ibingwa bibiri byazamuwe nk’ituro ryo kuzunguzwa, byari ikimenyetso cy’ibendera ry’abihumbi ijana na mirongo ine na bine, bo nubwo bari abanyabyaha, ariko binyuze mu mbaraga z’Imana bakaba barakuyeho umusemburo wabo w’urwango, ubugome n’uburyarya. Umusemburo wari muri iyo migati wagereranyaga abantu (abanyabyaha), bari baranesheje icyaha binyuze mu nzira yo kwezwa igereranywa no “gutekwa” n’umuriro w’itanura ry’intumwa y’isezerano muri Malaki igice cya gatatu. Iyo migati kandi yagereranyaga “umugati wo mu ijuru”, kuko igihe yatambwaga yagombaga kuzamurwa yerekejwe mu ijuru nk’ituro ryo kuzunguzwa.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Pentecost op, Pentecostal festival okiyala zo’e offered idi two loaves iditube typification eke ofiulakini op, Christ’s disciples ikesubak alomar another group (the second loaf) out from the Gentile world. Kwangin, two loaves idioye both purified from sin (leaven).
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
एं तख़्ते गे दस हुक्म प्राचीन इस्राएल दे वाचा-संबंध दा प्रतीक बने, अते दो झुलाए होए रोट सवेरे दे मसीही गिरजे नाल वाचा-संबंध दा प्रतीक ने। धरती दे पशु दे इतिहास दे आरंभ विच, हबक्कूक दे दो पवित्र तख़्ते आधुनिक इस्राएल, अर्थात् सच्चे प्रोटेस्टैंट सींग, दे वाचा-संबंध दे प्रतीक वजों दित्ते गए, जिवें पवित्र संविधान रिपब्लिकन सींग नूं दित्ता गया सी। प्रभु हुण इक लाख चौवाली हज़ार नूं इस गल लाई बुला रहे हन कि ओह इक पराक्रमी सेना वांग खड़े होण, अते जदों ओह एहो जेहा करंगे, तां ओह झुलाए होए भेंट (निशान) वांग ऊँचा चुक्के जाएंगे, जदों ओह्नानूं सत गुणा ज्यादा तपाई गई भट्ठी विच सुट्ट्या जावेगा।
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Ensign eno ekimira omusango gw’Ebiragiro Ekkumi; era ekimira n’abo abatambulira mu muliro gw’ekikoomi ng’Omugaati omulamu ogw’omu Ggulu ali ku mabbali gaabwe; era n’abo abayimiriza enjigiriza ez’omusingi ez’akabonero ku bipande bibiri ebitukuvu ebya Kaabakuuki. Obubonero obwo bwonna bukiikirirwa mu bajulirwa ababiri ab’omu Kubikkulirwa essuula ey’ekkumi n’emu.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Ukuvicirwa kwa Belushazari kugereranya ubuhamya burwanya amahembe yombi y’inyamaswa yo ku isi. Mu gihe cy’urwo gucirwa urubanza, hariho umugore umwe (itorero), wasobanukiwe yuko umuntu umwe rukumbi mu bwami washoboraga kumenya no gusobanura inyandiko yanditswe ari Daniyeli.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Naŝimvwa vaka ngwemikakudya ve, nge ove u nahase kutangurula, nokukwatululamo ombinga donkondi; po ngeno ove u nahase kutanga omushangwa ou, nokungandjekela etangurulo layo, ove oto vwalikwa eendjaleka dombili, noitoye yegolide moshinena shoye, ndele oto kala omupangeli gwoshitatu mounghona. Hano Daniel okwa yamukula nokwa ti koshipala shomwene: Oipiwa yoye na i kale yoye mwene, nohepa omanyamukulo oye kumwe; ndele nande ongaho ame ote ke tangila omwene omushangwa ou, ndele nokumanyekela e etangurulo layo.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Ewe mfalme, Mungu Aliye juu sana alimpa Nebukadneza, baba yako, ufalme, na ukuu, na utukufu, na heshima. Na kwa sababu ya ukuu aliompa, watu wote, mataifa, na lugha walitetemeka na kuogopa mbele yake: aliwaua aliowataka; na aliwaacha hai aliowataka; na aliwainua aliowataka; na aliwashusha aliowataka. Lakini moyo wake ulipojivuna, na roho yake ikafanywa ngumu katika kiburi, aliondolewa katika kiti chake cha enzi cha kifalme, nao wakamwondolea utukufu wake. Naye akafukuzwa mbali na wanadamu; na moyo wake ukafanywa kama wa wanyama, na makao yake yakawa pamoja na punda-mwitu: wakamlisha majani kama ng’ombe, na mwili wake ukaloweshwa kwa umande wa mbinguni; hata akajua ya kuwa Mungu Aliye juu sana hutawala katika ufalme wa wanadamu, na ya kuwa humweka juu yake yeye amtakaye.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Na wewe, mwanawe, ee Belshaza, hukuunyenyekeza moyo wako, ijapokuwa ulijua hayo yote; bali umejiinua juu dhidi ya Bwana wa mbingu; nao wamevileta vyombo vya nyumba yake mbele yako, nawe, na wakuu wako, wake zako, na masuria wako, mmekunywa divai ndani yake; nawe umesifu miungu ya fedha, na dhahabu, na shaba, na chuma, na mti, na jiwe, isiyoona, wala kusikia, wala kujua; na Mungu ambaye pumzi yako i katika mkono wake, na njia zako zote ni zake, hukumtukuza. Ndipo ile sehemu ya mkono ikatumwa kutoka kwake; na maandiko haya yakaandikwa. Na haya ndiyo maandiko yaliyoandikwa, MENE, MENE, TEKEL, UPHARSIN. Hii ndiyo tafsiri ya jambo lile: MENE; Mungu ameuhesabu ufalme wako, na kuumaliza. TEKEL; Umepimwa katika mizani, nawe umeonekana kupungukiwa. PERES; Ufalme wako umegawanywa, nao umepewa Wamedi na Waajemi.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
ብልጣሶርም አዘዘ፥ ዳንኤልንም በቀይ ሐምራዊ ልብስ አለበሱት፥ በአንገቱም ዙሪያ የወርቅ ሰንሰለት አኖሩለት፥ በመንግሥቱም ሦስተኛ ገዥ እንዲሆን ስለ እርሱ አዋጅ አስነገሩ። በዚያችም ሌሊት የከለዳውያን ንጉሥ ብልጣሶር ተገደለ። ሜዶናዊውም ዳርዮስ ዕድሜው ስልሳ ሁለት ዓመት ያህል ሆኖ መንግሥቱን ተቀበለ። ዳንኤል 5፥16–31።
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
mu Mateseko ga Sande mu United States, kikopo kya bubi ne kikopo kya nthawi ya kuyesedwa vizakhalanga vizura, pa calo ici na pa nyanga ya Republican yakuleka cikhulupiliro ndiposo nyanga ya Protestant yakuleka cikhulupiliro, pakuti Ciuta wazamkuŵa “waŵazga” (ufumu wa nambara six) “ufumu, ndipo wawumazga.” Nyanga zose ziwiri, pamoja na calo, vizamkuŵa kuti “vayezgeka pa mizingo” (ya ceruzgo ico cikucitika mu malo ghakupatulika) “ndipo vasangika kuti vikusoŵerwa.” Penepapo United States yizamkuŵa “yakugaŵika,” apo nkhondo ya pa mukati na ukali wa ulamuliro vikulondezgana, ndipo pamanyuma yizamkupelekeka ku maufumu gha nambara seven na eight gha ucimi wa mu Baibolo.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Abaamoli ku bikwata ku B’Amoli, Mukama yagamba nti: “Mu mirembe ena balikomawo wano nate; kubanga obutali butuukirivu obw’Abamoli tebunnajjula.” Newankubadde eggwanga lino lyali lyeyoleka nnyo olw’okusinza ebifaananyi n’obuvundu, tebaali bannajjuzza kikopo ky’obutali butuukirivu bwabwe; era Katonda teyali wa kuwa kiragiro kya kuzikirizibwa kwabwe ddala. Abantu baali balina okulaba amaanyi ga Katonda nga geeyolekera mu ngeri ey’enjawulo ennyo, balyoke basigale nga tebalina kya kwekwasa. Omutonzi ow’ekisa yali mwetegefu okugumiikiriza obutali butuukirivu bwabwe okutuusa ku mulembe ogw’okuna. Awo, singa tewaalabikenga nkyukakyuka eri ku bulungi, emisango gye gyali gyakubagwako.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Bi bêçewtiyekê Yekta Bêdawî hîn jî bi hemû neteweyan re hesêbekê diparêze. Heta ku rehmeta Wî bi bangên ji bo tobekirinê tê pêşkêşkirin, ev hesêb vekirî dê bimîne; lê gava ku jimare bigihîjin astek ku Xwedê diyarkirî ye, xizmeta gazeba Wî dest pê dike. Hesêb tê girtin. Sebra Îlahî dikeve dawiyê. Êdî ji bo wan daxwaza rehmetê tune ye.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Nabii, akitazama chini katika vizazi vya nyakati, alionyeshwa wakati huu mbele ya maono yake. Mataifa ya kizazi hiki yamekuwa wapokeaji wa rehema zisizo na kifani. Baraka teule kabisa za mbinguni zimepewa wao, lakini kuongezeka kwa kiburi, tamaa, ibada ya sanamu, dharau kwa Mungu, na kutokuwa na shukrani kwa hali ya chini vimeandikwa juu yao. Wanakaribia kwa haraka kufunga hesabu yao na Mungu.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“لەوەی وا دەمەرزێنێت ئەو ڕاستییەیە کە ئەوانەی گەورەترین ڕووناکی و تایبەتمەندییان هەبووە، بە تاوانە باوەکە پیس بوون. بە کاریگەریی نادادپەروەرانەی ئەوانەی لە دەوروبەریانن، زۆرێک، تەنانەت لەوانەش کە خۆیان بە ڕاستی دادەنێن، سارد بوونەتەوە و لەژێر شەپۆلی بەهێزی خراپەوە داکشاون. گاڵتە و سووکایەتیی گشتی کە بە پارسایی و پیرۆزیی ڕاستەقینە دەدرێت، ئەوانەی بە نزیکی پەیوەندی بە خواوە نابەستن، وا لێدەکات ڕێزگرتنیان بۆ یاسای ئەو لەدەست بدەن. ئەگەر بەدوای ڕووناکی دەچوون و لە دڵەوە گوێڕایەڵی ڕاستی دەبوون، ئەوا ئەم یاسایە پیرۆزە لایان بەتایبەتی گرانبەهاتر دەردەکەوت کاتێک ئاوا سووکایەتی پێدەکرێت و وەلانرێت. هەروەک بێڕێزی بۆ یاسای خوا ئاشکراتر دەبێت، هێڵی جیاکاری لەنێوان پارێزەرانی ئەو و جیهاندا دیارتر دەبێت. خۆشەویستی بۆ فەرمانە ئیلاهییەکان لەلایەن پۆلێک زیاد دەبێت، بە هەمان ئەندازەیەی کە سووکایەتی بۆیان لەلایەن پۆلێکی تر زیاد دەبێت.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Ekisiba ki kili m’nyanya kukula kyasya. Mitemo iikula nkyangi yaonesya ukũu muthenya wa kwĩsũũanĩwa kwa Ngai nĩ wa kũfika. O na andũũsya kũhita kũthũtũkya, no o na atĩa, nĩakathũtũkya, na ũsu ũa mũno. Ala matambũlaga mũthenyeni nĩmakwona mbonekanio sya hatari ĩla yĩ kwĩsũa; no matikwendekwa kũikarĩra ta matonya, matalĩ na ũtaũsyo, me menzete mũonoono ũcio, mekĩthũa ngoo na wĩtĩkio atĩ Ngai nĩekakinga andũ make mũthenya wa kwĩsũũanĩwa. Ti o ũguo na kana. Mahoya kũmanya atĩ wĩ wao nĩ wakuuta wĩra kwa kĩyo mũno nĩ kana maũvye angĩ, me na wĩtĩkio wa hinya mũno kwa Ngai nĩguo amavwĩe. ‘Kũhoya kwa mũndũ mwooka, kwĩ kũlũmĩte na kwa ngoo yonthe, kwĩ na hinya mũno.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Mbuvu ya utauwa haijapoteza kabisa uwezo wake. Wakati ambapo hatari na huzuni ya kanisa ni kubwa zaidi, lile kundi dogo linalosimama katika nuru litakuwa likiugua na kulia kwa sababu ya machukizo yanayofanyika katika nchi. Lakini hasa zaidi maombi yao yatapanda kwa ajili ya kanisa kwa sababu washiriki wake wanafanya kwa namna ya ulimwengu.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Vekolîn vê hindikahiya dilsoz dê bêsûd nebin. Dema ku Xudan wekî tolhilder derdikeve, ew herwiha wekî parêzvanê hemû wan ên ku bawerî di pakîtiya wê de parastine û xwe ji cîhanê bêlek negerandine dê were. Di vî demî de ye ku Xwedê soz daye ku ji bo hilbijartiyên xwe, yên ku şev û roj ji wî re gazî dikin, tola wan bistîne, herçend ku ew bi wan re dirêj-sebir be.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
Agizo ni hili: “Pita kati ya mji, kati ya Yerusalemu, ukatie alama juu ya vipaji vya nyuso za watu wale wanaougua kwa huzuni na kulia kwa sababu ya machukizo yote yanayofanyika katikati yake.” Hao wanaougua na kulia walikuwa wamekuwa wakitangaza maneno ya uzima; walikemea, wakashauri, na kusihi. Baadhi ya wale waliokuwa wakimvunjia Mungu heshima walitubu na kunyenyekeza mioyo yao mbele Zake. Lakini utukufu wa Bwana ulikuwa umeondoka katika Israeli; ijapokuwa wengi bado waliendelea na maumbo ya dini, uweza Wake na uwepo Wake vilikosekana.” Testimonies, juzuu ya 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Abo abakiikirweho na Daniyeli igihe yahagararaga imbere ya Belushazari, abazi “Igihe cy’Amerika kiri Imbere,” ni bwo bazahabwa “ikanzu y’umutuku w’ineza” ya Daniyeli, “urunigi rw’izahabu” rwo ku ijosi, kandi batangazwe ko ari “abatware ba gatatu mu bwami.” Umutuku w’ineza ni ikimenyetso n’ibara by’ab’imfura, bahabwa umugabane wikubye kabiri w’umurage wa Data, ari bo abo ijana na mirongo ine na bane.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Aba ni bo batihakwa hamwe n’abagore, kuko ari inkumi. Aba ni bo bakurikira Umwagazi w’Intama aho ajya hose. Aba ni bo bacunguwe bavanwe mu bantu, baba umuganura uweguriwe Imana n’Umwagazi w’Intama. Ibyahishuwe 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Mu mikati ibiri iterurwa nk’ikimenyetso, ni imfura (umuganura), ishyirwaho urudodo rutukura ku kuboko kwayo.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Na ikawa, alipokuwa katika kuzaa kwa taabu, mmoja akautoa mkono wake; naye mkunga akautwaa na kuufunga uzi mwekundu mkononi mwake, akisema, Huyu ndiye aliyetoka kwanza. Ikawa, alipourudisha mkono wake, tazama, ndugu yake akatoka; naye akasema, Umepenyaje kwa nguvu? Upenyo huu na uwe juu yako; kwa hiyo akaitwa jina lake Faresi. Baadaye akatoka ndugu yake, aliyekuwa na ule uzi mwekundu mkononi mwake; jina lake likaitwa Zera. Mwanzo 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Malongolongo ya ntete ya “motane makasi” na Makomi ezali ntango “Zara,” oyo azalaki mwana ya liboso mpe oyo nkombo na ye elingi koloba ‘mwinda oyo ezali kobima,’ abimaki liboso kati na mapasa oyo Yuda abotaki. Mama, Tamara (oyo asalaki kindumba), azalaki mwasi ya mwana mabe ya Yuda oyo akufaki. Zara, ‘mwinda oyo ezali kobima,’ autaki na libota ya Yuda, mpe azalaki na singa ya motane makasi na loboko na ye. “Perezi” elingi koloba kobuka mpo na kobima, mpe azali komonisa baoyo bakabwani na bopapa mpe babimi na Babilone na ntango ya mpasi ya mobeko ya Lomingo.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Xeta sor” jî nîşana ku fahîşeya Erîha parast bû, dema ku bajarê Erîha hat hilweşandin.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Laa, tulipofika katika nchi hii, utafunga kamba hii ya uzi mwekundu dirishani ambamo ulituteremsha; nawe utamkusanya baba yako, na mama yako, na ndugu zako, na nyumba yote ya baba yako, waje nyumbani kwako. Tena itakuwa kwamba mtu ye yote atakayetoka nje ya milango ya nyumba yako na kwenda njiani, damu yake itakuwa juu ya kichwa chake, nasi hatutakuwa na hatia; na mtu ye yote atakayekuwa pamoja nawe ndani ya nyumba, damu yake itakuwa juu ya kichwa chetu, mkono wo wote ukimpata. Lakini ukinena habari hii ya jambo letu, ndipo tutakuwa huru na kiapo chako ulichotufanyisha kuapa. Naye akasema, Na iwe kama mlivyosema. Akawaaga, nao wakaenda zao; naye akaifunga ile kamba nyekundu dirishani. Yoshua 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Ndziya ya mbilu yo tshwuka ya Daniyele yi kombisa leswaku hi nkarhi wolowo u yimela lava dzana ni makume mune-mune wa magidi, xinkwa xo sungula eka swinkwa swimbirhi leswi ninginikisiwaka hi ku tlakusiwa. Leswi va nga swinkwa, va yimela Xinkwa xa le tilweni, loyi a nyikiweke nguvu yo tshwuka endlwini leyi tolovelekeke endleleni yakwe yo ya eku vambiweni. Eholweni ya nkhuvo wa Belxatsara, leyi a yi fanekisela holo leyi tolovelekeke laha Yesu a nyikiweke nguvu yo tshwuka, yi nyikiwa lava twisisaka maxangu lama nga kusuhi emahlweni eka “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Bosi abasirikare b’umutware bajyana Yesu mu rugo rw’urukiko, bamukoranirizaho umutwe wose w’abasirikare. Bamwambura imyenda ye, bamwambika ikanzu itukura. Matayo 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Muumbulu uvahewa avo vanenwa kuli Danieli ni muumbulu wa Kristi wa bululami, udi utooke.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Tusangalale, tuhoye, kandi tumuhe icyubahiro; kuko ubukwe bw’Umwana w’Intama busohoye, kandi umugeni we yamaze kwitegura. Kandi yahawe kwambara imyenda myiza y’igitare, itanduye kandi yera; kuko iyo myenda myiza y’igitare ari yo gukiranuka kw’abera. Ibyahishuwe 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
ئەو جلوبەرگانەی بەو کەسانە دەدرێت کە وەک دانیال نیشان دراون، هەردوو سوور و سپینن، چونکە جلوبەرگەکانیان بە سابوونی جڵشۆر شوشتراون، لەلایەن ئەو جڵشۆرەی مالاکی بەشی سێ، کاتێک کوڕانی لاوی پاک دەکات.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Naye ni nde akoki koyika mokolo ya koya na ye? mpe nani akotelema tango akomonana? mpo azali lokola moto ya kopetola bibende, mpe lokola sabuni ya motoki bilamba. Mpe akovanda lokola mopetoli mpe mopɛtoli ya palata; mpe akopetola bana ya Levi, mpe akolongola mbindo na bango lokola wolo mpe palata, mpo bápesa na Nkolo likabo na boyengebene. Malaki 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Chikanju ni cheupe, lakini ni kwa sababu tu kimeoshwa katika damu nyekundu ya mwana-kondoo.
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. Revelation 1:5, 6.
Na toka kwa Yesu Kristo, aliye shahidi mwaminifu, na mzaliwa wa kwanza kutoka kwa wafu, na mkuu wa wafalme wa dunia. Yeye aliyetupenda, akatuosha dhambi zetu katika damu yake mwenyewe, na kutufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; kwake na kuwe utukufu na mamlaka milele na milele. Amina. Ufunuo 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Banga la ntete ya munyololo ya wolo ezali ntango Yozefe aponami na bokambi ya Ejipito.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Û Fîr‘ewn ji Yûsif re got: Binêre, min tu li ser hemû welatê Misrê danî. Û Fîr‘ewn engûştîya xwe ji destê xwe derxist û li destê Yûsifê kir, û ew bi cilên ketanê nazik xelat kir, û zencîreyek ji zêrê li stûyê wî danî; Û wî ew siwarê erebeya duyemîn ya ku xwe hebû kir; û li pêşiya wî bang kirin: Çokan bide: û wî ew kir serwerê hemû welatê Misrê. Û Fîr‘ewn engûştîya xwe ji destê xwe derxist, û li destê Yûsifê kir, û ew bi cilên ketanê nazik xelat kir, û zencîreyek ji zêrê li stûyê wî danî. Destpêk 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Sababu Yosefu aliwekwa na Farao kuwa mtawala juu ya Misri ilikuwa ni kwamba Yosefu aliweza kufasiri ndoto ya Farao ya “nyakati saba,” kuhusiana na uvumaji wa kuangamiza wa “upepo wa mashariki.”
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
ហើយផារ៉ោនមានបន្ទូលទៅកាន់យ៉ូសែបថា៖ «ក្នុងសុបិនរបស់ខ្ញុំ មើល៍ ខ្ញុំកំពុងឈរនៅលើច្រាំងទន្លេ។ ហើយមើល៍ មានគោញីប្រាំពីរក្បាលឡើងមកពីទន្លេ មានសាច់ធាត់ និងរូបសម្បត្តិល្អ ហើយវាស៊ីស្មៅនៅវាលស្មៅ។ ហើយមើល៍ មានគោញីប្រាំពីរក្បាលទៀតឡើងមកតាមក្រោយវា ក្រីក្រខ្សត់ ហើយអាក្រក់មើលជាទីបំផុត និងស្គមស្គាំង ដែលខ្ញុំមិនដែលឃើញដូចនោះនៅទូទាំងស្រុកអេស៊ីព្ទដោយសារភាពអាក្រក់របស់វាឡើយ។ ហើយគោញីស្គមស្គាំង និងអាក្រក់មើលទាំងនោះបានស៊ីគោញីធាត់ប្រាំពីរក្បាលដំបូង។ ហើយកាលវាបានស៊ីវាអស់ហើយ នោះគេមិនអាចដឹងបានថាវាបានស៊ីវាទេ ប៉ុន្តែវានៅតែអាក្រក់មើលដដែល ដូចកាលដើម។ ដូច្នេះ ខ្ញុំក៏ភ្ញាក់ឡើង។ ហើយខ្ញុំបានឃើញក្នុងសុបិនរបស់ខ្ញុំ ហើយមើល៍ មានកួរស្រូវប្រាំពីរកួរដុះឡើងនៅលើដើមតែមួយ ពេញលេញ និងល្អ។ ហើយមើល៍ មានកួរស្រូវប្រាំពីរកួរទៀត ក្រៀមស្វិត ស្គម និងត្រូវខ្យល់កើតបំផ្លាញ ដុះឡើងតាមក្រោយវា។ ហើយកួរស្រូវស្គមទាំងនោះបានលេបកួរស្រូវល្អទាំងប្រាំពីរ។ ហើយខ្ញុំបានប្រាប់រឿងនេះដល់ពួកគ្រូមន្តអាគម ប៉ុន្តែមិនមាននរណាម្នាក់អាចបកស្រាយឲ្យខ្ញុំបានឡើយ»។ ហើយយ៉ូសែបមានប្រសាសន៍ទៅកាន់ផារ៉ោនថា៖ «សុបិនរបស់ផារ៉ោនគឺតែមួយទេ។ ព្រះជាម្ចាស់បានបង្ហាញដល់ផារ៉ោននូវអ្វីដែលទ្រង់ហៀបនឹងធ្វើ»។ លោកុប្បត្តិ 41:17–25។
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Joseph akafasiri ndoto ya Farao kwa kanuni ya “mstari juu ya mstari,” maana kwanza alimjulisha Farao kwamba zile ndoto mbili zilikuwa moja. Kisha akafasiri neno “saba,” lililohusishwa na “ng’ombe,” na “masuke,” kuwa ni alama. Neno “saba” katika kifungu hicho ndilo neno lilelile lililotafsiriwa kuwa “nyakati saba,” katika Mambo ya Walawi ishirini na sita. Joseph akaitafsiri “saba” kuwa ni alama ya miaka saba, au siku elfu mbili mia tano na ishirini. Joseph na Daniel walikuwa wote wawili wakitafsiri alama ya “nyakati saba” ya Mambo ya Walawi ishirini na sita.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Mu kirota kya Farao, nzwala ya nsatu yavutukile kubanga matwi ga mpunga gaali “gakubiddwa n’omuyaga ogw’ebuvanjuba.” Omutendera ku mutendera, nga Yusufu bw’akozesa butereevu, “omuyaga ogw’ebuvanjuba” gulaga nti Obusiraamu bwe buleetera ekiseera eky’enzala n’okugwa kw’ebyenfuna ekitandika Yusufu ne Danyeri bwe baweebwa omukuufu ogwa zzaabu, ogukiikirira okuyimusibwa kw’akabonero eri ensi (Misiri ya Yusufu), n’okuyita ekisibo kya Katonda ekirala okuva mu Babulooni ya (Danyeri).
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
ئهو دوو قۆچهی ویلایەتە یەکگرتووەکان لەلایەن هەموو ئەو هێزانەی پێشبینیی پەرتووکی پیرۆزەوە نیشان دەدرێن کە وەک دوو نەتەوە پیشان دراون، هەڵدەگیرێن. ئەمە فەڕەنسا دەگرێتەوە، کە لە ڕووی پێشبینییەوە پێکهاتووە لە سەدۆم و میسر، و هەروەها لە ئیسرائیل کە لە شانشینی باکووری و باشووری پێکهاتبوو، و هەروەها لە ئیمپراتۆریەتی ماد-فارس. دوو قۆچەکەی ماد-فارس لە بەشی هەشتەمی دانیالدا ناساندن دەکەن کە یەکێک لە قۆچەکانی ئەو شانشینە دواجار سەرهەڵدەدات.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Maze nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo dume aliyekuwa na pembe mbili; na pembe hizo mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko ile nyingine, na ile iliyo ndefu zaidi ilichipuka baadaye. Danieli 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Mbiu ibili ya Umedi na Uajemi yawakilisha mbiu ibili za mnyama wa nchi, na kwa hiyo moja ya mbiu za mnyama wa nchi ni lazima iwe ndefu zaidi na ichipuke mwisho. Wakati wa mwisho katika mwaka 1798, utawala wa mnyama wa nchi ulianza, na mbiu ya Uprotestanti ikapelekwa Mlima Karmeli na nabii Eliya, aliyewakilishwa na William Miller. Ilipaswa kuwepo mashindano yaliyodhihirisha tofauti kati ya nabii wa kweli na nabii wa uongo, jambo ambalo lingetimizwa katika jaribio la Mlima Karmeli, lililotokea tangu Agosti 11, 1840 hadi Oktoba 22, 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Millerite Adventism a true prophet taang ngaihthuakna tungah Pathian ruahmanin a ni tih hriat chhuah a ni a, chu hun vek chuan United States-a Protestant pawl hrang hrangte chu an kir leh a, papal Rome fanu an lo ni ta. Kum 1863-ah, Millerite Adventism-a Protestant ki dik tak chu apostate Protestantism nen inkhawmna hmun thuhmunah a kir leh a, anmahniin Elijah thuchah hnawl hna an kalpui chhoh tan takah chuan, apostate Protestantism ang bawkin Bible zir dan sualte chu an kir leh avangin. Chu hunlai vek chuan U.S. Civil War pawh a tan. (Hriat tur chu: Thlarau Thianghlim hnawl a nih chuan, chumi hnuah thlarau dangin a ropui a, indona chu a rah chhuah reng a ni.) Hnam chu chutaang chuan tak takin, politics lamah leh hrilhlawkna lamah a thenhran ta. Republicanism ki chu, chu point atang chuan, political party pahnih ber inkara harsatna lo lian deuh deuhah a awm tawh dawn a ni.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
لە ساڵی 1863ەوە، کە هێمای دابڕان بوو، چونکە ئەو ساڵە ناوەندی تەواوی شەڕی ناوخۆیی نێوان باکوور و باشوور بوو، دوو لایەنی سیاسی لە قۆچی کۆماری و دوو لایەنی لە قۆچی پڕۆتستانتی هاتنە ئاراوە، کە پێکهاتبوون لە پارتە دیموکرات و کۆمارییەکان، و لە پڕۆتستانتە گۆڕاوەکانی پاراستنی ڕۆژی یەکشەممە و پاراستنی شەممە. ئەم دابەشبوونە دوو-لایەنەی هەر کامیان لە ڕۆژگاری مەسیحدا بە سەدوقییەکان و فەریسییەکان نموونەکرابوو. یەک چین بە ڕوونی بنەما دامەزرێنەرەکان ڕەتکردەوە، و ئەوی دیکە بانگەشەی ئەوەی دەکرد کە بنەما دامەزرێنەرەکان پشتگیری دەکات، بەڵام لە کۆتاییدا ئەوانی بە نەریت و داب و دەستووری مرۆیی جێگۆڕی کرد.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Më 11 shtator 2001, periudha e sprovës së shëmbëlltyrës së bishës u nis profetikisht dhe arrin kulmin e saj te ligji i së dielës, ose te gostia e dehur e Belshatsarit. Ligji i së dielës është shenja që përcakton se bashkimi i kishës dhe i shtetit është zhvilluar plotësisht. Në atë çast, dy brirët e republikanizmit apostat dhe të protestantizmit apostat bëhen një bri apostat, dhe atëherë Danieli bëhet briri i tretë, ose sundimtari i tretë, ose briri i vërtetë protestant që ngrihet i fundit dhe është më i lartë, sepse pikërisht atëherë ai ngrihet si një flamur.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Yosefe na Daniele ni mstari uleule wa unabii; kwa kuwa, amri juu ya amri, manabii wote wanautambulisha wakati wa siku za mwisho. Wote wawili walizitambua “nyakati saba,” walipoziona. “Upepo wa mashariki” wa Uislamu unakuja ukiingia chini ya ukuta, wanapotoa tafsiri yao kwa Belshaza na Farao kuhusu “Wakati Ujao wa Amerika” ulivyo. Wamevaa “vazi jekundu” la haki ya Kristo, ambalo ndilo “vazi jeupe” linalofanywa kuwa hivyo kwa damu ya Kristo. Wanainuliwa kuwa bendera na kuwakilishwa kama taji, au mnyororo wa dhahabu, wanapokuwa mtawala wa tatu, apandaye juu zaidi na apandaye mwisho.
We will continue with Daniel chapter six, in the next article.
Twikala na Danyeri sura ya sita, mu kiwandiiko ekiddiriddeko.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Mu butuku bwa nsuka bwa bulubakani bwa bulaluke, Beleshazari ne bakalenge bende basangishile muvimba wa dipinga dyabu ne dipinga dya bufumu bwa Bakaladea. Diboko dya Nzambi didikangisha kabidi didi dishintulula bubi budi bupalamene. Ku nzila ya milongo mingi ya bukokeshi bwa bulelela, Nzambi wakakeba kubalongesha ditshina dya mikenji Yende. ‘Twakavwa kujinga kubikila Babilona,’ wakamba pa badi kabidi dilumbuludi dyabu didi dikumbana too ne mu dyulu, ‘kadi yeye kena mubikila to.’ Yeremia 51:9. Bwalu bua bupidya bua pa bunene bwa mutshima wa muntu, Nzambi ku ndeke ya nsuka wakamona mfunu ya kupitisha mulandu wa tshilumbulwidi tshidi katshiyi tshivulangana. Beleshazari uvwa ne bua kupeta dibutuka, ne bufumu bwende buvwa ne bua kupita mu byanza bia bantu bakwabo.” Bakandamiji ne Bantemu ba Bukalenge, 530.