All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Abaporofeta bose bavuga iby’iherezo ry’isi, kandi ubuhanuzi bwose buhurira bukarangirira mu gitabo cy’Ibyahishuwe. Mu gitabo cy’Ibyahishuwe hakomerezwa umurongo umwe n’uwo mu gitabo cya Daniyeli, kuko ari igitabo kimwe. Iri hame ryose ry’ubuhanuzi ryanditswe rishimangiwe mu ngingo zabanje. Mu gitabo cy’Ibyahishuwe tubwirwa yuko, mbere gato y’uko igihe cy’igeragezwa gifungwa, hari ubuhanuzi bwari bwaradometsweho ikimenyetso bugafungurwa. Izi ngingo zagiye zigaragaza ingingo z’ubuhanuzi zijyanye n’ubutumwa bwo mu gitabo cy’Ibyahishuwe ubu burimo gufungurwa. Ubutumwa si ukuri kumwe kw’ubuhanuzi kwihariye, kandi buri gice cyose cy’ubutumwa burimo gufungurwa kiri mu rwego rw’Ibyahishuwe bya Yesu Kristo.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Ujumbe unafunguliwa muhuri muda mfupi kabla ya kufungwa kwa wakati wa rehema, wakati ambapo “wakati umekaribia.” Vitabu vya Danieli na Ufunuo, kwa kushirikiana na ufafanuzi kutoka katika maandishi ya Roho ya Unabii, viko wazi sana kuhusu mchakato unaohusiana na kufunguliwa kwa muhuri wa ujumbe wa kinabii. Ni Simba wa kabila la Yuda ndiye anayetekeleza kufunguliwa huko kwa muhuri, naye anapofanya hivyo hutumia utaratibu uliopangwa katika kuwasilisha ujumbe huo. Yeye huupokea ujumbe kutoka kwa Baba, ambaye anawakilishwa kuwa ameshika Biblia ikiwa imetiwa muhuri kwa mihuri saba. Simba wa kabila la Yuda, ambaye pia ndiye shina la Daudi na Mwana-Kondoo aliyechinjwa, hukichukua kitabu kutoka kwa Baba na kuiondoa mihuri hiyo.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
Yesu ubundaa gutuma ubutumwa kuri Gaburiyeli; uwo, afatanije n’abandi bamarayika, akabugeza ku muhanuzi, maze uwo muhanuzi akabwandika kandi akabwohereza ku matorero. Igihe cyo gukuraho ikimenyetso ku butumwa bw’ubuhanuzi kigeze, gufungurwa kw’ubwo butumwa bw’ubuhanuzi gutuma habaho inzira y’ikigeragezo cy’intambwe eshatu, igerageza abari mu matorero ari bo bagenewe inyandiko y’umuhanuzi; kandi hakurikijwe uko buri muntu muri abo bagize itorero yitabira, ni bo bigenzuriraho niba bari muri kimwe mu byiciro bibiri. Abemera kwiyongera k’ubumenyi guterwa n’ubutumwa bwakuweho ikimenyetso bamenyekanishwa ko ari “abanyabwenge,” naho abatabwemera Danieli abita “abanyabibi,” Matayo na we akabita “abapfapfa”.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
Kuhusu mambo yote haya yanayohusiana na kufunuliwa kwa siri ya mwisho ya unabii, yameelezwa na kukaziwa katika aya ya tisa ya Ufunuo kumi na saba, kwa maana aya hiyo hutambulisha kipengele cha Ufunuo wa Yesu Kristo ambacho kitawajaribu makundi mawili ya waabuduo. Hufanya hivyo kwa kubainisha kwamba ni “wenye hekima” watakaoelewa ujumbe unaofuata baada ya ishara ya onyo ya aya hiyo.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Û li vir hişmendiyê ye. Ew heft ser, heft çiya ne, yên ku jin li ser wan rûniştiye. Û heft padîşa hene: pênc ketine, yek heye, û yê din hîn nehatiye; û gava ew were, divê demek kurt bimîne. Û canawerê ku hebû û niha tune ye, ew jî heştemîn e, û ji wan heftan e, û diçe wendabûnê. Peyxama Yûhenna 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
“Ubwenge bufite ubwenge,” ni ubwenge bw’“abanyabwenge.” “Abanyabwenge” basobanukirwa no kwiyongera kw’ubumenyi, kandi uko kwiyongera kw’ubumenyi guhagarariwe ako kanya nyuma y’ikirango cy’ubuhanuzi, kigaragaza ukuri kuzumvwa n’abanyabwenge kandi kukangwa n’abanyabyaha, ni ukuri kujyanjwe n’ubwami bwo mu buhanuzi bwa Bibiliya bugaragajwe mu mirongo ikurikiraho. Iyo mirongo ihagarariye urugero rwa nyuma rw’ubwami bwo mu buhanuzi bwa Bibiliya, kandi ikibumbuwe mu minsi y’imperuka ni uko ubwo bwami umunani na bwo bwari bwarahagarariwe mu rugero rwa mbere rw’ubwami bwo mu buhanuzi bwa Bibiliya muri Daniyeli igice cya kabiri.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
ku भाषा में अनुवाद करने के लिए मुझे यह स्पष्ट करना आवश्यक है कि “ku” से आपका अभिप्राय कौन-सी भाषा है। कृपया लक्ष्य भाषा का पूरा नाम बताइए।
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
Mu Kusukulurwa ikumi na birindwi, Yohana yajyanwe mu butayu bw’imyaka igihumbi na magana abiri na mirongo itandatu y’umwijima wa gipopapa. Yashyizwe ku mpera nyazo z’icyo gihe mu mwaka wa 1798, ari bwo mateka nyine yashyizwemo no mu Kusukulurwa ikumi na gatatu.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Ndzi yima ehenhla ka sava ra lwandle, kutani ndzi vona xivandzana xi tlhandlukela xi huma elwandle, xi ri ni tinhloko ta nkombo ni timhondzo ta khume, naswona ehenhla ka timhondzo ta xona a ku ri ni harhi ta khume, naswona ehenhla ka tinhloko ta xona a ku tsariwe vito ra ku sandza Xikwembu. Nhlavutelo 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
“Lwazî lwa baharî” lû nîşana 1798-an e, çimkî ew xala dîtina dîrokî temsîl dike ku li wir Yûhenna papatîyê (heywana baharê) di demê borî de hate nîşandan, û Dewletên Yekbûyî yên Amerîkayê (heywana erdê) di nav rabûnê de, û di dawiyê de li şûna qanûna Yekşemê ya nêzîk-dihatû de wek ejdehayekê diaxive. Paşê heywana erdê cîhanê zor dike ku “wêneyê heywanê” qebûl bike, ku ew ê biaxive û qanûnsaziya Yekşemê li ser tevahiya cîhanê bicîh bîne.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Mu gihe Ubupapa, bwambuwe imbaraga zabwo, bwahatiwe guhagarika itotezwa, Yohana yabonye ububasha bushya buzamuka kugira ngo bwumvikanishe ijwi ry’ikiyoka kandi bukomeze umurimo wa kinyamaswa umwe w’ubugome n’ugutuka Imana. Ubu bubasha, ari bwo bwa nyuma buzarwanya itorero n’amategeko y’Imana, bugaragazwa n’inyamaswa ifite amahembe ameze nk’ay’umwana w’intama. Inyamaswa zabubanjirije zari zarazamutse ziva mu nyanja; ariko yo yazamutse iva mu isi, bigaragaza izamuka rituje ry’ishyanga ryayishushanyaga—Leta Zunze Ubumwe z’Amerika.” Signs of the Times, February 8, 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
Yohana achukuliwa hadi kwenye mahali pale pale pa mtazamo wa historia ili apokee uwasilishaji wa mwisho wa falme za unabii wa Biblia katika sura ya kumi na saba. Akiwa amesimama katika mahali hapo pa mtazamo, falme hizo zinawasilishwa. Kwanza anaelezwa kwamba yule mnyama anatawala kanisa na serikali, kwa maana yeye ameketi juu si juu ya vichwa saba tu, bali pia juu ya milima saba. Kuketi kwa yule kahaba mkuu kunatambulisha kwamba yeye ndiye anayempanda yule mnyama, na yeye ampandaye yule mnyama ndiye anayemtawala yule mnyama.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Na omukazi gwe walaba ni kye kibuga ekikulu kiri, ekifuga ku bakabaka b’ensi. Okubikkulirwa 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
Izwi elithi “reigneth” lisho ukubamba kanye lokubusa phezu. Umgadi ubusa phezu kwesilo ngokubamba izintambo zaso. UbuPapa bubusa phezu kwamakhanda ayisikhombisa, njalo phezu kwezintaba eziyisikhombisa. KuDanyeli isahluko sesibili, uDanyeli wazisa uNebukhadinezari ukuthi ungulo “khanda” lwegolide. Ku-Isaya isahluko sesikhombisa, “ikhanda” linalo njalo incazelo yenkosi, yenhloko-dolobho, loba yombuso.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Eho mutwe gwa Busuuli ye Ddamasiko, era omutwe gwa Ddamasiko ye Lezini; era mu myaka nkaaga mu etaano Efulayimu alimenyebwa, aleme okuba abantu. Era omutwe gwa Efulayimu ye Samaliya, era omutwe gwa Samaliya ye mutabani wa Lemaliya. Bwe mutaakkirize, mazima temulinywezebwa. Isaaya 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Upapa, oyo azali mwasi oyo amataki likoló ya nyama, azali koyangela bakonzi nyonso ya mabele. Bakonzi wana bamonisami lokola “bakonzi zomi,” oyo bazali nguya ya dalagona ya mikolo ya nsuka. Bazali bakonzi oyo ndumba ya Tire asali na bango pite. “Bakonzi zomi” wana batindami na makasi kondima bokonzi ya upapa, kasi mokonzi ya liboso kati na bakonzi wana zomi ezali États-Unis. Yango wana, États-Unis emonisami mpe na Ahabi, mokonzi ya bokonzi zomi ya mabota ya nɔrdi ya Yisraele. Motángo “nsambo” elimboli “mobimba,” mpe ntango upapa emonisami lokola azali koyangela bakonzi ya mabele, azali mpe koyangela bakonzi zomi, mpe afandi likoló ya mitó nsambo.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Apha ndang be ni mezor, hilo ke ña ti mezor ma tshikolo ya masiku a mafelelo va shumisa ndlela ya “mutsari ehenhla ka mutsari,” naswona va lemuka leswaku xin’wana ni xin’wana xa swifaniso swa mafumelo ya tiko lawa nghwavava yi fumaka ehenhla ka wona swi kombisa ntiyiso wun’we. Nakambe u fuma ehenhla ka tintshava ta nkombo, naswona vaMillerite va hlamusele “ntshava” eka vuprofeta bya Bibele tanihi xikombiso xa mfumo, kambe va tlhela va hlamusela leswaku swifaniso swi ni tinhlamuselo to tlula wun’we.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Amapiri na yo ni kimanyisho kya eklezia. “Urusozi rwera rw’icyubahiro” mu Byanditswe rugereranya eklezia y’Imana.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Amoz’un oğlu İşaya’nın Yahuda ve Yeruşalim hakkında gördüğü söz. Ve ahir günlerde vaki olacak ki, RAB’bin evinin dağı dağların tepesinde kurulacak ve tepelerin üzerine yükseltilecektir; ve bütün milletler ona akacaktır. Ve birçok kavim gidip diyecekler: Gelin, RAB’bin dağına, Yakup’un Tanrısı’nın evine çıkalım; O bize kendi yollarını öğretecek, biz de O’nun patikalarında yürüyeceğiz. Çünkü şeriat Siyon’dan çıkacak, RAB’bin sözü de Yeruşalim’den. İşaya 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
“Nyumba ya Bwana” ni Kanisa lake, nayo ni “mlima.” Yule kahaba mkuu ameketi juu ya milima saba, hivyo ikidhihirisha kwamba anatawala juu ya makanisa yote, kama vile anavyotawala juu ya wafalme wote. Ana mamlaka juu ya makanisa yote na juu ya falme zote katika ulimwengu wote.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Iya sa pananaon a ilalasin ni Isaias a immay kencuana “maipanggep iti Juda ken Jerusalem,” a kinunatayo laeng, ket agtultuloy, ket isu pay laeng ti isu met laeng a paset idiay maikappat a kapitulo; ket segun ken Isaias isu met laeng ti “isuna nga aldaw” a dagiti tattao ket kunaenda, “Umay kayo, ket mapantayo iti bantay ti Apo, iti balay ti Dios ni Jacob.” Iti isu met laeng a panawen “pito a babbai” ti naibaga.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
Na siku hiyo wanawake saba watamshika mwanamume mmoja, wakisema, Tutakula mkate wetu wenyewe, na kuvaa mavazi yetu wenyewe; ila tu na tuitwe kwa jina lako, ili kuondoa aibu yetu. Siku hiyo chipukizi la Bwana litakuwa zuri na lenye utukufu, na tunda la nchi litakuwa bora sana na la kupendeza kwa hao wa Israeli walioponyoka. Tena itakuwa ya kwamba yeye atakayesalia Sayuni, na yeye atakayebaki Yerusalemu, ataitwa mtakatifu, yaani, kila mmoja aliyeandikwa miongoni mwa walio hai katika Yerusalemu; hapo Bwana atakapokuwa ameosha uchafu wa binti za Sayuni, na kuitakasa damu ya Yerusalemu kutoka katikati yake kwa roho ya hukumu, na kwa roho ya kuteketeza. Naye Bwana ataumba juu ya kila makao ya mlima Sayuni, na juu ya makusanyiko yake, wingu na moshi mchana, na mng’ao wa moto uwakao usiku; maana juu ya utukufu wote kutakuwa na kinga. Tena kutakuwa na hema, kuwa kivuli wakati wa mchana dhidi ya hari, na kuwa mahali pa kukimbilia, na pa kujificha dhidi ya tufani na mvua. Isaya 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
“Ndzi” lowu ku nga wona nhlokomhaka ya xivono xa Esaya i “awara” ya ku tsekatseka lokukulu ka misava ya Nhlavutelo ndzima ya khume na yin’we. Lavo tlhariha lava amukeleke xitsundzuxo xo “vuya” endzhaku ka ku khunguvanyeka ka July 18, 2020, naswona va hetiseke swilaveko swa Levhitika makume mambirhi na tsevu, naswona lava hlengeletiweke swin’we hi vuprofeta byo sungula bya Ezekiele, va funghiwa loko va amukela rungula ra vumbirhi ra Ezekiele ra mimoya ya mune ya Vuislamu. Kutani va tlakusiwa va ya etilweni tanihi mfungho, kutani vana van’wana va Xikwembu eBabilona va sungula ku hlamula xirhambo xo huma eBabilona, lexi sungulaka hi nkarhi wa ku tsekatseka ka misava, lexi nga nawu wa Sonto lowu taka ku hatlisa. Ntlawa wun’wana wa Xikwembu wa tinyimpfu wu twa rungula ro huma eBabilona, kutani wu twarisa, “Tanani n’wina, a hi tlhandlukeni hi ya entshaveni ya Yehovha, endlwini ya Xikwembu xa Yakobo.”
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Mu “saa yila” umukaji mukulu wa bwoleze atandikila kwimba nyimbo syakwe no kusumbula na bakami ba pa ntanda. Abo abashali abandikwe mu buku bwa mweo bwa Mwana wa Mpanga bakonka umukaji wa bwoleze, ne mambungano yabo yaisa panshi ya bukateka bwakwe. Ayo mambungano yalondololwa na Esaya nga “abakaji mutanda na babili.” Abo “abakaji mutanda na babili” ni “mpili mutanda na ibili” sho upapa ukateekapo, nga United States ikakaka ensi yonse kwimikako ekifaananyi kya nyama, ekilayogera era ne kikaleetera bonse okuweebwa akabonero ka bukateka bwa upapa.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
Aba “bakazi musanvu balikwata ku musha umo,” kabili uyo “musha” e “musha” Paulo atile ni “muntu wa lubembu.” Muli iyo nshita ya kweshiwa, abo abashala “mu Yerusalemu, baketwa abatanshi, ni bonse abalembolelwa pakati ka bena mweo mu Yerusalemu.” Abantu ba kwa Lesa ni abo muli iyo nshita abo amashina yabo yalembwa mu buku bwa mweo, buku bwa Mwana wa Mpanga uwasendelwe ukufuma ku kutendeka kwa calo. Ulubali lumbi, abo abakwatila ku “muntu wa lubembu,” ni abo muli Ukusokolola kapitolo ikumi na itatu abasumina umuntu wa lubembu.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
Na wote wakaao juu ya nchi watamsujudia yeye, ambao majina yao hayakuandikwa katika kitabu cha uzima cha Mwana-Kondoo aliyechinjwa tangu kuwekwa misingi ya ulimwengu. Mtu awaye yote akiwa na sikio, na asikie. Ufunuo 13:8, 9.
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
“Wakati” wa tetemeko kuu la nchi, ambao ni msukosuko wa sheria ya Jumapili, ni hitimisho la hukumu ya uchunguzi, nayo hukumu hiyo imejengwa juu ya ikiwa jina lako linaonekana au halionekani kuwa limeandikwa ndani ya kitabu cha uzima; hivyo basi, katika wakati huo madaraja mawili yanayowakilishwa na uhusiano wao kwa kitabu cha uzima yanatambulisha kabisa matukio ya mwisho kabisa ya hukumu. Wale wamshikao “mtu wa dhambi,” hutangaza kwamba “watakula” “mkate wao wenyewe, na kuvaa” “mavazi yao wenyewe,” lakini shauku yao kuu ni “kuitwa kwa jina lako”.
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Bano bakaguma n’emvugo yabo ey’enzikiriza y’eddiini yaabwe (balirya emigaati gyabwe bo bennyini), era bagume n’okweyita kwabwe okw’eddiini y’obusinzizo bwabwe (ebyambalo byabwe bo bennyini), naye bakkirize erinnya ly’“omuntu ow’ekibi.” Erinnya ly’“omuntu ow’ekibi” ye “katholiki,” ekitegeeza “ey’ensi yonna.” Abo abakwatirira ku “muntu ow’ekibi” baagala okufuuka ekitundu ku “kkanisa ey’ensi yonna,” kwe kugamba Ekkanisa Katoliki. Beegomba enkolagana eyo basobole “okuggyaawo” “ekivume” kyabwe.
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
“इज़्ज़त-आवरी” आख़िरी दिनों में तमाम कलीसियाओं और तमाम क़ौमों पर हुकूमत करने वाले हैवान के दो अहम अनासिर से मुख़ातिब है। मुकाशफ़ा ग्यारह के “बड़े ज़लज़ले की घड़ी” में, “तीसरी अफ़सोसनाक आफ़त जल्द आती है।” “तीसरी अफ़सोसनाक आफ़त” इस्लाम है। मुकाशफ़ा ग्यारह के “बड़े ज़लज़ले की घड़ी” में, सातवाँ नरसिंगा फूँका जाता है। सातवाँ नरसिंगा इस्लाम है। इस्लाम “बड़े ज़लज़ले की घड़ी” में वार करता है, क्योंकि तमाम नरसिंगे वे नबूव्वती औज़ार हैं जिन्हें ख़ुदा ने सारी दुनियावी तारीख़ में जबरी इतवार-परस्ती पर न्याय के लिए इस्तेमाल किया है।
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Na rava ni matanitu ni Iunaite Sitete e na vakavuna ena lawa ni Sigatabu sa voleka mai, era na “cudru na veimatanitu.” Ena parofisai vakaivolatabu, sai Isilama e cudruvaki ira na veimatanitu, me vaka e vakaraitaki ena imatai ni kena tukuni na Isilama ena ivola ni Vakatekivu.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Nzambe yina vandaka munati nsangu ya Mfumu tubilaka ye nde: Tala, nge me kuma na kivumu, mpe nge ta buta mwana ya bakala, mpe nge ta bokila zina na yandi Ishmaele; sambu Mfumu me wa mpasi na nge. Mpe yandi ta vanda muntu ya nsiku ve; diboko na yandi ta telemina muntu nyonso, mpe diboko ya muntu nyonso ta telemina yandi; mpe yandi ta zinga na ntwala ya bampangi na yandi nyonso. Kuyantika 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
« ማወርታ » የመጨረሻው ዘመን እስልምና ሃይማኖት ነው። የዓለም አቀፉ ቤተ ክርስቲያናትና አሕዛብ በካቶሊክ ቤተ ክርስቲያን የሚገዛ የተባበሩት መንግሥታት አዲስ የዓለም ሥርዓት ሥልጣን ሥር ይመጣሉ። ልክ ቆስጠንጢኖስ በ330 ዓ.ም. ለጳጳሳት መንበሩን እንደሰጠ፣ ጳጳሱም በአንድ-ዓለም ሥርዓቱ ላይ ይቀመጣል። አሕዛብ እስልምና በሰው ዘር ላይ እያመጣው ካለው ጦርነት ጋር የሚያደርጉት መቃወም በተባበረ ጥረት ብቻ ሊፈጸም እንደሚችል ይወስናሉ፤ ይህም ለአንድ የሥነ ምግባር ሥልጣን መገዛትን ይጠይቃል፤ እርሱንም ዩናይትድ ስቴትስ የሮማ ቤተ ክርስቲያን መሆኑን በጽኑ ያስገድዳል። ልክ ዩስቲንያኖስ በ533 ዓ.ም. ለካቶሊክ ቤተ ክርስቲያን ታላቅ ሥልጣኗን እንደሰጠ፣ ታሪክ እንደገና ይደገማል። ልክ ክሎቪስ በ496 ዓ.ም. ለካቶሊክ ቤተ ክርስቲያን እንዳደረገው፣ ዩናይትድ ስቴትስም በወታደራዊ ኃይሏ ዓለሙን እንዲታዘዝ ታስገድዳለች። የራእይ አሥራ ሦስት ቁጥር ሁለት ታሪክ እንደገና ይደገማል።
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Anama nayambona alikuwa kama chui, na miguu yake ilikuwa kama ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka makuu. Ufunuo 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Pindi tu kintu kya mufwani kisemwa, awo bagalume ba panopantanda, benebo babatamishwe ne bikalilo bya Uislamu, bakamona nti “lukumbu” lwa panonse lwa kulwisa Uislamu, lwalengelwe ukuleeta mu kuba kya mufwani kya kinyama kya panopantanda, talwali “lukumbu” lwalwene “muntu wa bubi” (Yezebele) akwete koko ku mutima. Kyalubile sana, panopantanda pakeshiba nti Yezebele kena na cintu nansha cimo pa Uislamu, lelo mutima wakwe usaka kwipaya Eliya, ngefyo Herodya aipaya Yohane Kabatisha.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
“Uthongo olunokuhlakanipha” luwu“thongo lwabahlakaniphileyo,” njalo “abahlakaniphileyo” yilabo abaqedisisa “ukwanda kolwazi” okuvelayo lapho iNgonyama yesizwe sakoJuda ivula izimpawu zeSambulo sikaJesu Khristu, nje ngaphambi kokuba ukuvalelwa komusa kuphele.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
E kae manga, Ninke sekela nkani za unabii wa kitabu hiki: kwa maana wakati umekaribia. Yeye aliye dhalimu, na aendelee kuwa dhalimu bado: na yeye aliye mchafu, na aendelee kuwa mchafu bado: na yeye aliye mwenye haki, na aendelee kuwa mwenye haki bado: na yeye aliye mtakatifu, na aendelee kuwa mtakatifu bado. Ufunuo 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
“سەرووی حەوتەکان، حەوت شاخن کە ژنەکە لەسەریان دانیشتووە”، ئەو ڕاستییە نیشان دەدات کە پاپایەتی هەردوو کلیسا و دەوڵەت حوکمڕانیان دەکات. هێماکان زیاتر لە یەک مانا هەیە، و هێماکان دەبێت بە پێی سیاقی ئەو پارچەیەی کە تێیدا هێماکان پیشان دراون، دیاری بکرێن و تێبگەیندرێن. ئەو بەڵگەیە دروست دەبێت کە ئەم ئایەتە ناساندنی ئەوە دەکات کە سەرووەکان شاخەکانن؛ کەواتە چی ڕەوایەک دەبێت بۆ ناساندنی جیاوازییەک لە نێوان سەرووەکان (فێڵی دەوڵەتداری) و شاخەکان (فێڵی کلیساداری)؟ ئەم جیاوازییە لە بەشەکانی حەوت و هەشتی دانیالدا دامەزراوە. لە بەشی حەوتدا، هەردوو ڕۆمای بتپەرست و ڕۆمای پاپایی وەک “جیاواز” ناسێنراون لەو ئاژەڵانەی پێشیان کەوتوون.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Chisamulo chachisanu na chiwiri para chikaŵikika pa chisamulo chachisanu na chisanu na chitatu (mzere pa mzere), tikusanga mu chisamulo chachisanu na chitatu nyanga yichoko ya Roma, yikusinthasintha pakati pa mwanalume, mwanakazi, mwanalume, mwanakazi. Chizindikiro chimoza (nyanga yichoko) icho chikuyimira maulamuliro ghaŵiri. Mu visamulo ivyo, nyanga ni ufumu, ndipo ufumu nawo ni mutu. Mu chisamulo chachisanu na chitatu, nyanga yichoko yikuyimira maufumu ghaŵiri, ufumu wachinayi na wachinkhondi wa uchimi wa Baibolo. Nyanga yichoko yikuyimira mwachizindikiro maufumu ghaŵiri, ndipo maufumu ghaŵiri agho yikuyimira ni maufumu agho ghakuzindikiriska kukolerana kwa ulamuliro wa boma na ulamuliro wa mpingo. Mitu yinkhondi na yiŵiri, iyo nayo ni mapiri ghankhondi na ghaŵiri, yikuyimira maufumu ghaŵiri, ndipo ufumu umoza ni ulamuliro wa mpingo ndipo unyake ni ulamuliro wa boma.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
Daniel sura ibiri-ira, irŏ prophetica simbolismu-na zika shuhuda andi-mu, nŏgŭti andu muthenya wa mwisho, uria Millerites maatairwo atĩ nĩ muthenya wa kana wa Roma, urarehwo na chuma hamwe na ibũmba. Chuma na ibũmba cĩkũmbanĩrĩirwo hamwe, o na gũtirĩ kũrĩ ũhoro wa maũndũ, chuma gĩtiikaranagia hamwe na ibũmba. No rĩrĩa Sister White arĩaigua ũhoro wa “chuma na ibũmba,” akĩmenyithia atĩ nĩ kĩmenyithia kĩa ũhũthĩri wa kanitha na ũhũthĩri wa bũrũri, o ta ũrĩa kĩrehwo nĩ rũhĩa rũnini rwa sura ya kana, hamwe na mitwe ya Uguo wa Kũguũrĩra ikũmi na mũgwanja ĩrĩa nayo nĩ irĩma.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
“툰잠치꾼할 아 지추크 씨구안 우시꼬 디우스파 카라쯔 스스 마우라르 프라바두 누스 뻬스 다 이미징, 은지 우 피에루 따바 미스뚜라두 꾼 바후 모레, 쿠마 파르찌. 디우스 이 까 두쁠루, 우 두쁠루 이스꼴지두, 꾸자 디시르니멘뚜 디브리 시르 산띠피카두, 이 꾸스 따마냐 디브리 따우르 산뚜 누스타 포냐 마데이라, 페누, 이스투블루 소브리 우 푼다멘뚜. 까다 알마 꾸 이 피알 아우스 망다멘뚜스 디 디우스 하 디 베르 꾀 우 트라수 디스띵꾸 디 노사 페 이 우 사바두 두 씨띠무 디아. 시 우 고베르누 온라시 우 사바두, 꾸마 디우스 망두, 에리 피까바 핀카두 나 포르사 디 디우스 이 나 데페자 다 페 운자 베스 인트레기 아우스 산뚜스. 마스 우스 오멘스 디 이스타두 항 디 수스뗀 우 사바두 에스푸리우, 이 항 디 미스뚜라르 아쑤아 페 렐리지오자 꾼 아 우브세르반시아 디 이스티 필류 다 빠빠시아, 푸쟈두-루 아시마 두 사바두 꾸 우 센호르 산띠피코우 이 아벤수오우, 세빠란두-루 빠라 꾀 우 오멘 우 과르다시 산뚜, 꾸마 씨날 인트리 일리 이 우 씨우 두쁠루 뽀르 밀 제라송이스. 아 미스뚜라 디 이그레자리아 이 이스타두리아 이 라프리젠타두 뻘루 피에루 이 뻘라 파르찌. 이스티 우니앙 이스따 인프라께센두 또두 우 뽀데르 다스 이그레자스. 이스티 인베스띠르 아 이그레자 꾼 우 뽀데르 두 이스타두 항 디 트라제르 마우스 리줄따두스. 우멘스 까지 빠사람 우 뽄뚜 다 롱가니미다지 디 디우스. 일리스 인베스띠람 아쑤아 포르사 나 뽈리찌까, 이 우니람-시 꾼 아 빠빠시아. 마스 우 뗌푸 항 디 시르 인 뀨 디우스 아 데 푼 이리스 꾸 피제람 눌라 아 수아 레이, 이 아 오브라 마우 딜리스 하 디 헤까이르 소브리 일리스 메스무스.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
We will continue this study in the next article.
Tukalila kusononeka muchisambo chino mu makalata yalondoloka.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
Mu kikino eki kirepresenta mulimo gwa Kristo ku lwaffe, n’okulooopa kwa Setaani okutakoma okutuweekako omusango, Yoswa ayimirira ng’omukulu wa bakabona, era asaba ku lwa abantu ba Katonda abakwata amateeka ge. Mu kiseera kye kimu Setaani akiikirira abantu ba Katonda ng’aboonoonyi abakulu, era aleeta mu maaso ga Katonda olukalala lw’ebibi by’abakemye okukola mu bulamu bwabwe bwonna, era anyiikira ng’agamba nti olw’ebyonoono byabwe baweebwe mu mikono gye okubazikiriza. Ayiikira ng’agamba nti tebalina kukuumibwa bamalayika abaweereza eri Katonda okulwanyisa okwegatta kw’ebibi. Ajjudde obusungu kubanga tasobola kusiba bantu ba Katonda mu biggya wamu n’ensi, bamuwe obwesigwa obujjuvu. Bakabaka n’abafuga n’abamasaza beeteerako akabonero ka antikristo, era bakiikirirwa ng’omusota agenda okulwanyisa abatukuvu—abo abakwatanga amateeka ga Katonda era abalina okukkiriza kwa Yesu. Mu bulabe bwabwe eri abantu ba Katonda, era beeyoleka nga basobezza olw’okulonda Balaba mu kifo kya Kristo.
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
“Nungu u na kimya na ulimwengu. Wakati hukumu itakapoketi, na vitabu vitakapofunguliwa, Yeye ana hesabu ya kutisha ya kusuluhisha, ambayo sasa ingewafanya ulimwengu kuogopa na kutetemeka kama watu wasingekuwa wamepofushwa na kulogwa na upotovu na udanganyifu wa kishetani. Nungu atauita ulimwengu utoe hesabu kwa ajili ya kifo cha Mwana Wake wa pekee, ambaye, kwa makusudi na maana zote, ulimwengu umemsulibisha upya, na kumwaibisha waziwazi katika kuwatesa watu Wake. Ulimwengu umemkataa Kristo katika nafsi ya watakatifu Wake, umekataa jumbe Zake katika kukataa jumbe za manabii, mitume, na wajumbe. Wamewakataa wale ambao wamekuwa washirika wa kazi pamoja na Kristo, na kwa ajili ya hili watalazimika kutoa hesabu.” Testimonies to Ministers, 38, 39.