All the prophets are speaking more of the last days than the days in which they lived.

Abaozi bonso bayovela kingi mingi mambu ma bilumbu bia nsuka kuluta bilumbu biabavandaka na biyo.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

“Buri umwe mu bahanuzi ba kera yavugiye igihe cyacu kuruta uko yavugiye icyabo; ni cyo gituma ubuhanuzi bwabo bukomeza kugira imbaraga kuri twe. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12.”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Biblia e kangishishishe ne kulama pamo byuma byayo bwa kino kizazi kya mwisho. Byonse byabikulukulu bikatampe ne mishipidilo ya buneme ya mu malango a Kale byakadi, ne biri, kuipetululanga byovene mu ekelesia mu miku ya nyuma eyi.” Selected Messages, buku 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Danieli anawakilisha watu wa Mungu, ambao katika siku za mwisho wamegundua, kwa njia ya Neno la unabii, kwamba wametawanywa. Watakapoamka kwa ukweli huo, wanatakiwa kuitimiza sala ya Mambo ya Walawi ishirini na sita, na pia sala ya kuuelewa siri ya mwisho ya unabii inayofunuliwa muda mfupi tu kabla ya kufungwa kwa muda wa rehema, kama inavyowakilishwa na sala ya Danieli katika sura ya pili. Ikiwa na watakapoingia katika uzoefu wa Danieli, malaika Gabrieli atawagusa, atawaeleza na kusema nao, kwa kusudi la kuwapa “ustadi na ufahamu.” Wenye hekima ni wale “wanaoelewa” “kuongezeka kwa maarifa” wakati siri ya unabii inapofunuliwa.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

Na anang’ung’una, na avang’a niiki, na alisema, E Danieli, niikite ndana umanye, na uijuke. Kwandikia kuandusa kwako, ilikasoka ilagizo; nene nikwisa kukulanga; ulwa uli muno mpendwa. Avo, manya ulwa ulwene, na ulolange iweni. Danieli 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Ano Danyeli aambwa aatale ni chimwesho cha “mareh,” chimwesho cha kuloleka. Gabrieli kena atamanine kumalika mulimo ou apelewe mu chipande cha mutanda na wanane, polo aambwa amwivye Danyeli “mareh” chimwesho. Mu chipande cha mutanda na tisa, iye wabwela nakumutwajilijila kusokolola. Mu chipande cha mutanda na tisa, Danyeli kena kabiji kechi wikala kabiji mu kimye kya bufumu bwa Babeloni ne, paji wikala mu mambo a bya ntanda bya bufumu bwa Ba-Medo ne Ba-Peresi.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Gabriela anapomwidhisya Danieli “akimanye jambo hilo,” na “akiwaze juu ya maono,” anatamburisha mchakato wa kutenganisha kiakili ambao anataka Danieli autumie. Maneno yaliyotafsiriwa kuwa “kuelewa” na “kuwaza” ni neno lilelile la Kiebrania. Neno hilo ni “biyn,” nalo humaanisha kutenganisha kiakili. Neno la Kiebrania lililotafsiriwa kuwa “jambo,” ni “dabar,” nalo humaanisha “neno”. Kwa hiyo Gabriela anamjulisha Danieli, na wale anaoiwakilisha katika siku za mwisho, kwamba waligawanye ipasavyo Neno la kweli.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

Xwe bibhêjne ku tu li ber Xwedê pejirandî derkevî, wek karvanekî ku hewce nake şerm bike, peyva rastiyê bi rastî dabeş dike. 2 Tîmote 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Igambo “matter” nalo likatosha ni Danieli mu kaputula ka ikumi, m’vesi ya kwanza, apo lyahundulwa mara tatu nti “thing.”

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Mu mwaka gwa gatatu gwa Kuro, mwami wa Peresia, ikintu cahishuriwe Daniyeli, uwitwa Beliteshazari; kandi ico kintu cari ic’ukuri, ariko igihe cashinzwe cari kirekire; kandi yaragisobanukiwe, kandi yari afise ugutahura kw’ivyo yeretswe. Daniyeli 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Vesii iyi, liizu lya “ono” ni ono lya “mareh,” olo lw’okuonekerwa, era Danyeri yali n’okutegeera ku byombi: ekigambo (ensonga) era n’ono (“mareh”). Mu lunyiriri olw’amakumi abiri mu ssatu olw’essuula ey’omwenda, Gabulyeri yalagira Danyeri okwawula obulungi ensonga n’ono; era mu lunyiriri olusooka olw’essuula ey’ekkumi alina okutegeera ku byombi, ensonga (ekigambo) n’ono (“mareh”). Mu ssuula ey’omwenda, Gabulyeri ategeeza Danyeri okumanya enjawulo (okwawula obulungi) wakati w’ensonga n’ono. Ono lwe ono lwa “mareh,” ate “ensonga,” oba “ekigambo,” lwe ono lwa “chazon.”

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Muheto gwa munani, maono yote mawili yanatambulishwa, tena tofauti inaonyeshwa, kwa sababu Danieli alitaka kuelewa ono la “chazon,” lakini Gabrieli aliagizwa kumfahamisha Danieli ono la “mareh.” Gabrieli aanzapo kazi yake ya kumfahamisha Danieli “jambo” na “ono,” anamjulisha Danieli atambue kwamba hayo ni maono mawili tofauti.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

Akanitaarira, ayavugana nanjye, ati: “Yewe Daniyeli, none ndaje ngo nguhe ubwenge no gusobanukirwa. Uwo watangiye kwinginga, itegeko rirasohoka, nanjye ndaje kukubwira; kuko ukundwa cyane. Nuko rero sobanukirwa n’iki kintu, kandi wite ku iyerekwa. Ibyumweru mirongo irindwi byagenewe ubwoko bwawe n’umurwa wawe wera, kugira ngo ubwigomeke burangizwe, ibyaha bishyirweho iherezo, kandi ngo haboneke impongano y’ibicumuro, no kuzanwa gukiranuka kw’iteka ryose, no gushyirwaho ikimenyetso ku iyerekwa no ku buhanuzi, no gusigwa kw’Icyera Cyera cyane. Nuko menya kandi usobanukirwe yuko, uhereye igihe itegeko rizasohokera ryo gusubiza no kongera kubaka Yerusalemu kugeza kuri Mesiya Umutware, hazaba ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri. Umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba. Hanyuma, nyuma y’ibyumweru mirongo itandatu na bibiri, Mesiya azakurwaho, ariko si ku bwe ubwe. Kandi ubwoko bw’umutware uzaza buzarimbura umurwa n’ubuturo bwera; iherezo ryabyo rizaba nk’umwuzure, kandi kugeza ku iherezo ry’intambara kurimbuka byarategetswe. Kandi azakomeza isezerano na benshi mu gihe cy’icyumweru kimwe; maze hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ukwikwiza kw’ibizira azahindura hacu umusaka, kugeza ku iherezo ryagenwe; kandi ibyategetswe bizasukwa ku hasizwemo umusaka.” Daniyeli 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabriel akavilenga Daniel amone kuti vina vya mu mboni ya “chazon” pamoza na mboni ya “mareh” vikamwimililika mu kutanthauzira uko akamupa Daniel. Kutanthauzira uko kukeneranga kuyowoya vya mboni zosezi ziŵiri, ndipo ukaŵa mulimo wa Daniel kupatura makora mboni iyo yikayowoyanga za kuponderezeka kwa malo ghakupatulika na gulu la ŵankhondo, kufuma ku mboni iyo yikafiska ku kuwonekera kwa Khristu mu Malo Ghakupatulika Chomene pa Okutobala 22, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabriel alitambua ya kwamba tangu amri ya Artashasta katika mwaka wa 457 KK, kungekuwa na miaka mia nne na tisini iliyokuwa “imekatwa” kutoka katika ile miaka elfu mbili na mia tatu ya maono ya jioni na asubuhi, ambayo ilikuwa hasa kwa ajili ya Wayahudi. Katika aya zilizonukuliwa punde hivi, neno “imeamriwa” limetajwa mara tatu, lakini ni maneno mawili tofauti ya Kiebrania ambayo yote yametafsiriwa kuwa “imeamriwa” katika aya hizo. Mara ya kwanza “imeamriwa” kutajwa ni katika aya ya ishirini na nne, na neno hilo la Kiebrania ni “chathak” nalo humaanisha “kukata.”

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Kuti kuonyesha ya kwamba Israeli walipewa kipindi cha majaribu kilichoanza kwa amri ya tatu ya Artashasta, ambacho kingefikia mwisho wake katika kupigwa mawe kwa Stefano katika mwaka wa 34 BK. Miaka mia nne na tisini “ilikatwa,” nayo iliwakilisha kipindi kifupi zaidi cha kiunabii ndani ya unabii mrefu wa miaka elfu mbili mia tatu. Idadi “mia nne na tisini” ni ishara ya wakati wa majaribu, kama alivyoshuhudia Yesu.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

Awo Petro wiza kuri we, aramubaza ati: Mwami, mwene Data nangirira nabi nzomuharira kugeza ku ncuro indwi? Yesu aramwishura ati: Singira ndakubwiye nti, Gushika ku ncuro indwi, ahubwo ni gushika ku ncuro mirongo indwi incuro indwi. Matayo 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Kusamehewa kuna mwisho, na mwisho huo unawakilishwa na hesabu “mia nne na tisini.” Miaka “mia nne na tisini” yawakilisha kipindi cha majaribio kwa Wayahudi tangu ukombozi wao hata walipoijaza kikombe cha wakati wao wa majaribio katika kumpiga Stefano kwa mawe. Miaka “mia nne na tisini” pia inahusianishwa na laana ya “nyakati saba” katika Mambo ya Walawi ishirini na sita. Kuna mahali pawili tu katika Biblia panaporejelea nchi kuifurahia sabato zake. Pa kwanza panapatikana katika Mambo ya Walawi ishirini na sita.

And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

Ndipo kama msiposikia sauti yangu kwa hayo yote, bali mkienda kinyume nami; basi mimi nami nitakwenda kinyume nanyi kwa ghadhabu; nami, naam, mimi mwenyewe, nitawaadhibu mara saba kwa ajili ya dhambi zenu. Nanyi mtakula nyama ya wana wenu, na nyama ya binti zenu mtakula. Nami nitapaharibu mahali penu pa juu, na kuikata sanamu zenu za jua, na kuitupa mizoga yenu juu ya mizoga ya sanamu zenu; na nafsi yangu itawachukia. Nami nitayafanya miji yenu kuwa ukiwa, na mahali penu patakatifu nitapaweka ukiwa, wala sitainusa harufu ya manukato yenu matamu. Nami nitaifanya nchi kuwa ukiwa; na adui zenu wakaao ndani yake watastaajabia jambo hilo. Nami nitawatawanya kati ya mataifa, nami nitaufuta upanga nyuma yenu; na nchi yenu itakuwa ukiwa, na miji yenu itakuwa magofu. Hapo ndipo nchi itakapozifurahia sabato zake, kwa muda wote itakapokuwa ukiwa, nanyi mkiwa katika nchi ya adui zenu; ndipo nchi itakapopumzika, na kuzifurahia sabato zake. Kwa muda wote itakapokuwa ukiwa itapumzika; kwa sababu haikupumzika katika sabato zenu, mlipokuwa mnakaa juu yake. Mambo ya Walawi 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

ꯆꯥꯞꯇꯔ ꯄꯨꯟꯁꯤ-ꯇ꯭ꯋꯦꯟꯇꯤ-ꯁꯤꯛꯁꯇꯥ ꯃꯔꯝ ꯑꯃꯇꯥ ꯃꯔꯤ ꯇꯥꯝꯅꯥ ꯄꯥꯏꯔꯤꯕ “ꯁꯦꯚꯟ ꯇꯥꯏꯝꯁ”ꯀꯤ ꯄꯨꯅꯤꯁꯃꯦꯟꯇꯅꯥ ꯃꯁꯤ ꯊꯤꯕꯤ—ꯃꯥꯗꯨꯗꯤ, ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝ ꯁꯥꯃꯖꯦꯗ ꯊꯥꯗꯣꯛꯂꯒꯥ, ꯂꯩꯕꯥꯛꯑꯁꯤꯅ ꯃꯇꯨꯡꯗꯥ “ꯃꯍꯥꯛꯀꯤ ꯁꯦꯕꯕꯥꯊꯁ” ꯅꯨꯡꯉꯥꯏꯅꯥ ꯄꯤꯒꯅꯤ। ꯗꯦꯅꯤꯌꯦꯜ ꯑꯗꯨꯒ ꯑꯐꯕ ꯃꯤ ꯑꯍꯨꯝꯑꯁꯨ ꯃꯣꯖꯦꯁꯀꯤ ꯁꯥꯄꯝ ꯑꯗꯨ ꯃꯄꯨꯡ ꯐꯥꯔꯕꯤꯒꯤ ꯃꯄꯨꯡ ꯂꯣꯏꯅꯥ ꯌꯥꯏꯔꯤ, ꯑꯃꯁꯨꯡ ꯆꯍꯤ ꯃꯥꯔꯤ ꯇꯔꯦꯠꯀꯤ ꯁꯥꯃꯖꯦꯗ ꯊꯥꯗꯣꯛꯄꯁꯤ, ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯅꯤ ꯃꯥꯌ ꯃꯥꯔꯤ ꯆꯥ ꯀꯨꯟꯊꯨꯝꯒꯤ ꯁꯥꯃꯖꯦꯗ ꯊꯥꯗꯣꯛꯄꯒꯤ ꯃꯌꯦꯛ ꯆꯥꯛꯄꯥ ꯑꯣꯕꯖꯦꯛꯇ ꯂꯦꯁꯟ ꯑꯃꯅꯤ। ꯃꯁꯤ ꯖꯦꯖꯕꯦꯜꯀꯤ ꯄꯦꯔꯁꯦꯀ꯭ꯌꯨꯁꯟꯒꯤ ꯃꯇꯨꯡꯏꯟꯅꯥ ꯏꯂꯥꯏꯖꯥꯍꯀꯤ ꯆꯍꯤ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯩꯄꯥꯜꯀꯤ ꯈꯨꯟꯊꯥꯕꯥ ꯑꯃꯥꯖꯨꯝ ꯑꯣꯏꯅꯥ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯣꯕꯖꯦꯛꯇ ꯂꯦꯁꯟ ꯑꯃꯅꯤ। ꯑꯗꯨꯒꯤ ꯆꯍꯤ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯩꯄꯥꯜꯑꯁꯤ ꯆꯍꯤ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯩꯄꯥꯜꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯆꯍꯤꯒꯤ ꯃꯌꯦꯛ ꯑꯣꯏ, ꯃꯁꯤꯅ ꯑꯆꯨꯝꯕꯥ 538ꯗꯒꯤ 1798 ꯐꯥꯎꯕꯥ ꯄꯥꯄꯜ ꯔꯨꯜꯀꯤ ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯃ ꯆꯥ ꯍꯨꯃꯕꯥ, ꯑꯗꯨꯒꯥꯜ ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯃ ꯆꯥ ꯍꯨꯃꯒꯥ ꯄꯨꯡꯂꯤ। ꯆꯍꯤ ꯃꯥꯔꯤ ꯇꯔꯦꯠꯑꯁꯤ “ꯁꯦꯚꯟ ꯇꯥꯏꯝꯁ”ꯀꯤ ꯃꯌꯦꯛ ꯑꯣꯏ, ꯃꯁꯤꯒꯨꯝꯅꯥ ꯆꯍꯤ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯩꯄꯥꯜꯑꯁꯤ ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯃ ꯆꯥ ꯍꯨꯃꯒꯤ ꯋꯥꯏꯜꯗꯔꯅꯦꯁꯀꯤ ꯃꯌꯦꯛ ꯑꯣꯏꯕꯥꯒꯨꯝꯅꯤ। ꯖꯦꯔꯃꯥꯏꯌꯥꯍꯅꯥ ꯑꯩꯗꯦꯟꯇꯤꯐꯥꯏ ꯇꯧꯈꯤꯕꯥ ꯗꯦꯅꯤꯌꯦꯜꯀꯤ ꯀꯦꯞꯇꯤꯚꯤꯇꯤꯀꯤ ꯆꯍꯤ ꯃꯥꯔꯤ ꯇꯔꯦꯠꯑꯁꯤ “ꯐꯥꯎꯔ ꯍꯟꯗ꯭ꯔꯦꯗ ꯑꯃꯁꯨꯡ ꯅꯥꯏꯟꯇꯤ” ꯆꯍꯤꯒꯤ ꯃꯌꯦꯛ ꯑꯣꯏꯔꯤ।

And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

Bana baabo abaami, Mukama Katonda, yabatumiranga abakwassizza obubaka bwe, ng’agolokoka enkya nnyo n’abatuma, kubanga yakwatibwa ekisa eri abantu be n’eri ekifo kye eky’okutuulamu. Naye ne basekerera abakwassizza obubaka bwa Katonda, ne banyooma ebigambo bye, ne bayisa bubi bannabbi be, okutuusa obusungu bwa Mukama lwe bwagolokokera abantu be, n’okuba nga tewakyaliwo kuwonyezebwa. Kyeyava abaleterako kabaka w’Abakaludaaya, eyatta abavubuka baabwe n’ekitala mu nnyumba ey’awatukuvu waabwe, so teyasaasira muvubuka wadde omuwala, omukadde oba eyakutama olw’obukadde; bonna n’abawaayo mu mukono gwe. N’ebintu byonna eby’omu nnyumba ya Katonda, ebinene n’ebitono, n’obugagga obw’omu nnyumba ya Mukama, n’obugagga bwa kabaka n’obw’abalangira be; ebyo byonna n’abitwala e Babulooni. Ne bookya ennyumba ya Katonda, ne bamenyaamenya bbugwe wa Yerusaalemi, ne bookya embuga zaalyo zonna n’omuliro, ne bazikiriza ebintu byayo byonna ebirungi. N’abo abaawonawo okuva ku kitala n’abatwala e Babulooni; gye baamubeerera abaddu ye ne batabani be okutuusa okufuga kw’obwakabaka bwa Buperusi: okutuukiriza ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yanyumirwa ssabbiiti zaayo; kubanga ebbanga lyonna lwe yagalamira nga matongo yakwatanga ssabbiiti, okutuukiriza emyaka nsanvu. Awo mu mwaka ogw’olubereberye ogwa Kuulo kabaka wa Buperusi, ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya kiryoke kituukirire, Mukama n’akubiriza omwoyo gwa Kuulo kabaka wa Buperusi, n’ategeeza mu bwakabaka bwe bwonna era n’akiwandiika, ng’agamba nti, Bw’ati bw’ayogera Kuulo kabaka wa Buperusi nti, Obwakabaka bwonna obw’ensi Mukama Katonda ow’omu ggulu yabumpa; era yandagira okumuzimbira ennyumba mu Yerusaalemi ekiri mu Yuda. Ani ali mu mmwe mu bantu be bonna? Mukama Katonda we abeere naye, era ayambuke. 2 Ebyomumirembe 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Bibuliyemi “ettaka lya kunyumirwa ssabbiiti zaalyo” okwogerwako kuli emirundi ebiri gyokka, era byombi bikwatagana n’okusaasaanyizibwa kw’abantu ba Katonda, n’emyaka nsanvu egy’obusibe, egyakiikirira ekiseera ekyandirese ettaka okunyumirwa ssabbiiti zaalyo. Emyaka egyo gyenkana n’omuwendo gwa ssabbiiti Abayudaaya gwe bataaleka ttaka kunyumula. Ettaka okunyumula emyaka nsanvu kyakiikirira omuwendo gwonna ogw’emyaka obujeemu eri ekiragiro eky’okuleka ettaka linyumule gwe bwali bumaze okutuukirizibwa. Okubala okwangu kulaga nti mu “emyaka ebina mu kyenda” egy’obujeemu, waabangaawo omugatte gw’emyaka nsanvu ettaka gye lyali teryanyumudde.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Miaka mia ine na tisini ilikatwa kutoka katika ile miaka elfu mbili na mia tatu, kuwa kipindi cha rehema kwa Wayahudi, nayo hiyo “miaka mia ine na tisini” ina uhusiano wa moja kwa moja na kutawanyika kwa zile “nyakati saba” za Mambo ya Walawi ishirini na sita.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Maono ya “chazon” ya kukanyagwa chini na maono ya “mareh” ya kutokea mwishoni mwa miaka elfu mbili na mia tatu ni tofauti moja na jingine, lakini yana uhusiano wa moja kwa moja. Kama ilivyokuwa kwa Danieli, watu wa Mungu wanapaswa kuyatenganisha kwa usahihi maono hayo mawili, huku wakati huohuo wakitambua uhusiano wake kila moja na jingine. Miaka sabini ya utumwa, iliyoongoza kwa amri tatu zilizowaruhusu Wayahudi kurudi na kuijenga upya Yerusalemu, iliwakilisha “mia nne na tisini” ya miaka ya uasi wa Wayahudi dhidi ya agano la kuipa nchi pumziko.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Tu dema sêyemîn fersendiya vegerê û avakirina dîsa diyar kir, ji wan re “çar sed û nehê” salên demeke ceribandina hat dayîn, çimkî ew bi heman demê hatin ceribandin ku tê de nefermânbûna wan bû sedema wêrankirina Orşelîmê û belavbûna wan. Di dawiya “çar sed û nehê salan” a duyemîn de, nefermânbûna wan dîsa wê bibe sedema wêrankirina Orşelîmê û belavbûna wan di nav neteweyên bêcîhû de.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Belavbûna dîltiya heftê salî pêşî bi “çar sed û nevê” salên serhildanê hat, û paşê wê dîltiya heftê salî jî bi “çar sed û nevê salên” din ên serhildanê hate peyde kirin.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Mu myaka ya mbere ya “magana ane na mirongo cyenda,” yazanye imyaka mirongo irindwi y’ikiruhuko cy’ihugu, yari igeze ku musozo wayo hamwe no kurimbuka kwa Yerusalemu. Ku iherezo ry’iyo myaka ya “magana ane na mirongo cyenda” yakuwe muri ya myaka ibihumbi bibiri na magana atatu, Yerusalemu yongeye kurimburwa, kuko Yesu ahora agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

ישראל halisi kuhamishwa utumwani kwa miaka sabini katika Babeli halisi kulikuwa ishara ya kutawanywa kwa “nyakati saba,” na Dada White anatambulisha kwamba miaka sabini ya utumwa wa Israeli halisi katika Babeli halisi ilikuwa mfano wa miaka elfu moja mia mbili na sitini ya utumwa wa Israeli wa kiroho katika Babeli wa kiroho.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Chiesa ya Mungu hapa duniani ilikuwa kwa hakika katika utumwa wakati wa kipindi hiki kirefu cha mateso yasiyokoma, kama vile wana wa Israeli walivyokuwa mateka katika Babeli wakati wa kipindi cha uhamisho.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

سالەکانی هەزار و دوو سەد و شەست، لە ساڵی 538 تا 1798، نموونەیەک بوو بۆ «حەوت کات». لە کۆتایی حەفتا ساڵەکەدا، جولەکەکان گەڕانەوە بۆ چاککردنەوە و بنیاتنانەوەی ئۆرشەلیم. گەڕانەوەی ئەوان لە ماوەی سێ فرمانەکەدا دەستپێکی (457 پ.ز) دوو هەزار و سێ سەد ساڵی بینینی «mareh» نیشان دا، کە گەیاندی بە دەرکەوتنی مەسیح لە شوێنی هەرە پیرۆزدا لە 22ی ئۆکتۆبری 1844. ئەو سێ فرمانە دەستپێکی ماوەی پێشبینییەکەیان نیشان دا، و پێویست بوو هەموو ئەو سێ فرمانە هەبن بۆ ئەوەی ماوەی پێشبینییەکە دەست پێ بکات، هەرچەندە بە فرمانی یەکەمی کورش دەستیان کرد بە گەڕانەوە و بنیاتنانەوە.

“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

“Ezra ibuku lya musanvu ni mo hasangwamo itegeko. Emivuyo 12−26. Mu mimerere gyalyo ekituufu era ekijjuvu ennyo, lyateekebwawo Aritakisekisi, kabaka wa Buperusi, mu mwaka gwa 457 BC. Naye mu Ezra 6:14 ennyumba ya Mukama eyali e Yerusaalemi eyogerwako ng’eyazimbibwa ‘ng’okulagira [‘etteeka,’ ku mabbali] kwa Kuulo, ne Daliyo, ne Aritakisekisi kabaka wa Buperusi.’ Bakabaka bano abasatu, mu kutandikawo, mu kukakasa nate, ne mu kutuukiriza ddala etteeka eryo, baalituusa ku butuukirivu obwali bwetaagisa obunnabbi okulaga entandikwa y’emyaka 2300. Nga batwala 457 BC, ekiseera etteeka lwe lyamalirizibwa, ng’ennaku y’okulagira, buli kimu ekyalagirwa obunnabbi ku ssabbiiti ensanvu kyabalabika nga kyali kituukiridde.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

1798 ਤੋਂ 1844 ਤੱਕ, ਪ੍ਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਦੇ ਤਿੰਨ ਦੂਤ ਭਵਿੱਖਬਾਣੀ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਪ੍ਰਗਟ ਹੋਏ, ਅਤੇ ਜਿਵੇਂ ਤਿੰਨ ਹੁਕਮਾਂ ਨੇ ਤੇਈਂ ਸੌ ਸਾਲਾਂ ਦੀ ਭਵਿੱਖਬਾਣੀ ਦੀ ਸ਼ੁਰੂਆਤ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕੀਤਾ ਸੀ, ਓਸੇ ਤਰ੍ਹਾਂ ਉਹ ਤਿੰਨ ਦੂਤਾਂ ਨੇ ਉਸ ਭਵਿੱਖਬਾਣੀ ਦੇ ਸਮਾਪਨ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕੀਤਾ। ਭਵਿੱਖਬਾਣੀਕ ਅਵਧੀ ਤੀਜੇ ਦੂਤ ਦੇ ਆਗਮਨ ਨਾਲ ਸਮਾਪਤ ਹੋਈ, ਜਿਵੇਂ ਕਿ ਉਹ ਤੀਜੇ ਹੁਕਮ ਦੇ ਆਗਮਨ ਨਾਲ ਸ਼ੁਰੂ ਹੋਈ ਸੀ, ਕਿਉਂਕਿ ਯਿਸੂ ਸਦਾ ਹੀ ਕਿਸੇ ਵਸਤੂ ਦੇ ਅੰਤ ਨੂੰ ਉਸਦੀ ਸ਼ੁਰੂਆਤ ਨਾਲ ਜੋੜ ਕੇ ਪਛਾਣਦਾ ਹੈ।

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Ayahudi walianza kurejea chini ya amri ya kwanza, na katika historia ya amri ya pili wakamaliza hekalu. Malaika wa tatu aliwasili tarehe 22 Oktoba 1844, na kabla ya tarehe hiyo Wamillerite walikuwa wamekamilisha hekalu la kiroho ambalo walikuwa wametoka Babeli wa kiroho kulijenga upya. Lilipaswa kukamilishwa, kwa maana tarehe 22 Oktoba 1844 mjumbe wa agano alipasa kuja ghafula katika hekalu lake. Hilo hekalu lilikuwa watu wa Millerite walioingia katika agano tarehe 22 Oktoba 1844, na ambao Petro anawatambulisha kuwa walikuwa hekalu.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Nanye kandi, nk’amabuye mazima, murubakwa ngo mube inzu y’Umwuka, ubutambyi bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Kuhani ya Kimilerite ilijengwa tangu 1798 hadi 1844, ambayo ni miaka arobaini na sita, au kinabii siku tatu, kwa maana Kristo alitambulisha ya kwamba huchukua siku tatu kuisimamisha hekalu.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

Na Wayahudi ya Pasaka ilikuwa karibu, naye Yesu akakwea kwenda Yerusalemu, akawakuta hekaluni wale waliokuwa wakiuza ng’ombe na kondoo na njiwa, na wabadili fedha wameketi; naye alipokwisha kufanya mjeledi wa kamba ndogo ndogo, akawafukuza wote watoke hekaluni, pamoja na kondoo na ng’ombe; akazimwaga fedha za wabadili fedha, na kuzipindua meza; akawaambia wale waliokuwa wakiuza njiwa, Ondoeni vitu hivi hapa; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Nao wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Basi Wayahudi wakajibu wakamwambia, Ni ishara gani utuonyeshayo, kwa kuwa unafanya mambo haya? Yesu akajibu akawaambia, Libomoeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayahudi wakasema, Hekalu hili limejengwa kwa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Yohana 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Mwanake White wâmanyîrîria ati hĩndĩ ĩrĩa mũtũmwo wa kĩrĩkanĩro akenire gũcooka rĩrĩ, akĩingira hekalũ yake, o ta ũrĩa kwonanyitio thĩinĩ wa ibuku rĩa Malaki, ũcio ũhoro wa ũtangi nĩ wathirire kũhingia hĩndĩ ĩrĩa Kristũ atheririe hekalũ, o ta ũrĩa kwonanyitio rĩu thĩinĩ wa gĩcunjĩ kĩu kiumite Johana.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–3.” The Desire of Ages, 161.

“Mu kusukula ithempeli ku bato ba nsi abaguzi n’abaguzi, Yezu yatangaje ubutumwa bwiwe bwo kweza umutima ukawukura ku kwanduzwa n’icaha,—ku vyipfuzo vy’isi, ku kwipfuza kw’ubwikunzi, no ku ngeso mbi zonona ubugingo. ‘Raba, nzorungika intumwa yanje, kandi izotegura inzira imbere yanje: kandi Umwami, uwo murondera, azoza giturumbuka mu rusengero rwiwe, ni we Ntumwa y’isezerano, uwo munezerererwamwo: ehe, azoza, ni ko Uhoraho Nyen’ingabo avuze. Ariko ni nde yoshobora kwihanganira umusi wo kuza kwiwe? kandi ni nde azohagarara igihe azoboneka? kuko ameze nk’umuriro w’umuhinguzi, kandi nk’isabune y’abamesura impuzu: Kandi azokwicarira nk’umuhinguzi kandi nk’uweza ifeza: kandi azeze bene Lewi, kandi abarungurure nk’izahabu n’ifeza, kugira ngo bashikanire Uhoraho ishikanwa mu bugororotsi. Malaki 3:1–3.” Uwifuzwa mu Bihe Vyose, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Yohana sura ya pili, hekalu lilichukua miaka arobaini na sita kujengwa, na Yesu alisema kwamba angelijenga tena hekalu lililobomolewa katika siku tatu. Tangu mwaka 1798 hadi 1844 ni miaka arobaini na sita, nayo inaashiria kuwasili kwa malaika watatu (siku), wa Ufunuo kumi na nne, waliokuwa wamefananishwa kwa mfano na amri tatu zilizoanzisha unabii wa miaka elfu mbili na mia tatu. Miaka hiyo arobaini na sita ndiyo kipindi ambacho Kristo aliinua hekalu la Millerite, kwa maana kabla ya wakati huo patakatifu pa kiroho na Israeli wa kiroho walikuwa wamekanyagwa chini na Babeli wa kiroho.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Pa Kristo arangaga urusengero kuri Pasika, mu ntangiriro y’umurimo We, yarangizaga ubuhanuzi bw’Intumwa y’Isezerano iza gitunguranye mu rusengero rwayo, nk’uko byavuzwe muri Malaki. Ku wa 22 Ukwakira 1844 Kristo yaje gitunguranye mu rusengero rwe, kandi byari byaramutwaye imyaka mirongo ine n’itandatu kugira ngo yubake urusengero rwe rwasenywe.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Kristo kwisa ge sama uara bikpris long dat Moas Oli Plas, bilong klinim dat Santuari, we Daniel 8:14 i soim; kwisa bilong Son bilong Man i go long Enshent ov Deis, asama Daniel 7:13 i presentim; mo kwisa bilong Lod i go long Tempol bilong Em, we Malakai i foretoldim, oli ol deskripsen bilong sem ivent; mo diswan tu i reprezented by kwisa bilong braedgrum i go long marij, we Kristo i bin deskribim long parabol bilong ten vajin long Matthew 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Tyityi ta kwanza liliisha mwaka 1798, na mwisho wa tyityi la mwisho ulikuwa mwaka 1844. Mwanzo wa kipindi cha miaka arobaini na sita, ambapo Kristo aliuinua hekalu la Millerite, uliuonyesha mwisho; kwa maana mwanzo na mwisho vyote viwili viliwekwa alama kwa kufikia kikomo kwa tyityi ya Mungu juu ya watu Wake, kwa kuwa Yesu daima huutambulisha mwisho wa jambo pamoja na mwanzo wa jambo.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Tukakomeza uchunguzi wetu wa maagizo ya Gabrieli kwa Danieli katika makala inayofuata.

“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

“Kitabu cha Ufunuo ni lazima kifunguliwe kwa watu. Wengi wamefundishwa kwamba ni kitabu kilichotiwa muhuri, lakini kimetiwa muhuri kwa wale tu wanaokataa kweli na nuru. Kweli zilizomo ndani yake zinapaswa kutangazwa, ili watu wapate fursa ya kujiandaa kwa matukio yatakayokuja upesi sana. Ujumbe wa Malaika wa Tatu ni lazima uwasilishwe kama tumaini pekee la wokovu kwa ulimwengu unaoangamia.

“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

“Okutatinya kw’ennaku ez’enkomerero kututuuseeko, era mu mulimu gwaffe tulina okulabula abantu ku kabi ke balimu. Ebifaananyi eby’amaanyi era eby’ekitiibwa obunnabbi bye bubuukudde nti binaatera okubaawo tebirekebwenga obutakwatibwako. Ffe tuli babaka ba Katonda, era tetulina budde bwa kufiirwa. Abo abandyagadde okubeera bakozi bannaffe ne Mukama waffe Yesu Kristo baliraga okufaayo okw’amaanyi eri amazima agasangibwa mu kitabo kino. N’ekalamu n’eddoboozi balifuba okulaga obulungi ebintu eby’ekitalo Kristo bye yava mu ggulu okujja okubikkula.” Signs of the Times, July 4, 1906.