Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Ezekiel kapita ya nane ni moja ya sura za kinabii zilizo rahisi zaidi katika Maandiko. Sura hii ina mwanzo ulio dhahiri.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

Na ikawa katika mwaka wa sita, katika mwezi wa sita, siku ya tano ya mwezi huo, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda walikuwa wameketi mbele yangu, ndipo mkono wa Bwana MUNGU ukaanguka juu yangu hapo. Ezekieli 8:1.

The vision has a distinct ending in chapter eleven.

Esimoneko kiine mũthenya wa kũrigia ũrĩ wa mwanya mũgwanja wa ikumi na rimwe.

Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

Bwanyuma omwoyo gwanterula, ne gundeta mu kwolesebwa olw’Omwoyo gwa Katonda mu Bakaludaaya, eri abo abaali mu busibe. Awo okwolesebwa kwe nnali ndabye ne kunvaako. Ne ndyoka mbuulira abo abaali mu busibe ebigambo byonna Mukama bye yandaze. Ezeekyeri 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Omwolesi ow’esura ya munaana gutandika ku lunaku olw’okutaano, olw’omwezi ogw’omukaaga ogw’omwaka ogw’omukaaga, ng’olunaku lumu lwokka lwe lusigaddewo ennaku zituuke okukwatagana ne “666”; era ddala omwolesi guno gwogera ku mateeka ga Ssande, ge kabonero k’ensolo, ennamba yaayo nga ye nnamba y’“omuntu ow’ekibi,” era era nga ye nnamba y’obwakabaka obw’omunaana obuva mu musanvu. Abo abawangula ennamba “666,” bafuna akabonero ka Katonda; era mu ssuura ey’omwenda, akabonero ka Katonda kateekebwa ku bantu ba Katonda abeesigwa ab’ennaku ez’oluvannyuma.

And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

Kandi na monaki elembo mosusu na lola, monene mpe ya kokamwa: baanzelu nsambo bazalaki na bampasi nsambo ya nsuka; mpo kati na yango nkanda ya Nzambe ekokisami. Mpe namonaki lokola ebale ya talatala esangisami na moto; mpe baoyo balongi likolo ya nyama, mpe likolo ya ekeko na yango, mpe likolo ya elembo na yango, mpe likolo ya motango ya nkombo na yango, batelemaki likolo ya ebale ya talatala, bazali na banzembo ya Nzambe. Mpe bazali koyemba loyembo ya Mose, mosali ya Nzambe, mpe loyembo ya Mwana-Mpate, kolobaka ete: Misala na yo ezali minene mpe ya kokamwa, Nkolo Nzambe-Na-Nguya-Nyonso; banzela na yo ezali sembo mpe solo, yo Mokonzi ya basantu. Emoniseli 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Usiku kidogo kabla ya kufungwa kwa muda wa rehema (maana malaika saba wenye mapigo saba ya mwisho wataimwaga ghadhabu ya Mungu katika sura inayofuata ya Ufunuo), watu wa Mungu wa siku za mwisho wanatambulishwa. Wamepata ushindi juu ya mambo manne. Neno lililotafsiriwa kuwa “ushindi” maana yake ni kushinda. Waaminifu wamelishinda mnyama, sanamu ya mnyama, chapa ya mnyama, na hesabu ya jina lake. Ushindi huo unajumuisha pia ukweli kwamba wanaelewa yale ambayo hizo alama nne zinawakilisha. Ni asilimia ndogo sana ya watu wanaojua kwa kweli kwamba hizo alama nne za kinabii zinawakilisha nini.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Omhlaba wawukade wazi ukuthi ubupapa luyisifebe saseBabiloni esahlukweni seshumi nesikhombisa; kodwa njengoba iZwi likaNkulunkulu labonisa, ukuqonda ngesifebe saseTire esiphinga namakhosi omhlaba sekukhohliwe emlandweni wase-United States. Ukunqoba isilo kusho ukwahlukanisa kahle izwi leqiniso ekumiseni ngokunembile ukuthi isilo sesiprofetho seBhayibheli singubupapa. Esahlukweni esilandelayo khona manjalo, udrako, isilo, nomprofethi wamanga baholela umhlaba e-Armagedoni, futhi abathembekileyo bakaNkulunkulu bezinsuku zokugcina kumele bazi ukuthi lawo mandla amathathu angobani.

And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

Na malaika wa sita akamimina bakuli lake juu ya mto mkuu Frati; na maji yake yakakauka, ili njia ya wafalme watokao mashariki itengenezwe. Nami nikaona roho tatu chafu, mfano wa vyura, zikitoka katika kinywa cha yule joka, na katika kinywa cha yule mnyama, na katika kinywa cha yule nabii wa uongo. Kwa maana hizo ndizo roho za mashetani, zitendazo miujiza, zitokazo kwenda kwa wafalme wa dunia na wa ulimwengu wote, ili kuwakusanya kwa vita ya siku ile kuu ya Mungu Mwenyezi. Tazama, naja kama mwivi. Heri yeye akaaye macho, na kuyatunza mavazi yake, asije akatembea uchi, wakaiona aibu yake. Naye akawakusanya pamoja mpaka mahali paitwapo kwa Kiebrania Har–Magedoni. Ufunuo 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

쎄물이 이김은 그 쎄물이 누구인지를 바르게 깨닫는 이김이다. 방금 인용한 말씀은 깨어 자기 옷을 지키는 자들에게 복을 선포하나, 여섯째 재앙에 이르면 모든 사람을 위한 은혜의 시기는 이미 완전히 마쳐진다. 미가엘이 일어나실 때 사람의 은혜의 시기는 끝나고, 그 후 일곱 마지막 재앙이 쏟아진다. 은혜의 시기가 마친 뒤에는 옷을 바꿀 길이 전혀 없으나, 여섯째 재앙에는 경고가 수반되어 있다. 그 경고는 은혜의 시기가 마치기 전에 그 쎄물에 대한 올바른 이해를 가지는 일과 관계가 있으며, 그 이해를 가지지 못하면 은혜의 시기가 마치기 전에 그리스도의 의의 옷을 잃게 될 것이다.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

“Kuphikwa umwongo muno mu busumino bwa izwi, neabo batamona insulo ya antikristu, bakaba nibateeka boonyini ahande rwa antikristu. Hati tihariho obwire bwa itwe kwegyemesa hamwe n’ensi. Danieli ayemereire omu mugabo gwe kandi omu mwanya gwe. Obunabi bwa Danieli n’obwa Yohaana bushemereire kwetegyerwa. Bwirondora hamwe. Bureetera ensi amazima agu buri muntu ashemereire kwetegyereza. Obunabi obu bushemereire kuba obujurizi omu nsi. Omu kuhikirira kwabwo omu biro ebi eby’aha mperu, buryeyanjura bwonka.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Munthu angaŵa wakupulikiska yayi kuti antikhristu ni upapa, wazamujipanga kuŵa ku chigaŵa cha upapa; panji, umo Yohane wakalembera, wazamwenda nkhule na kulongora soni zake. Kupokera kupunda pa chikoko nkhuŵa na kupulikiska kuti chikoko ni nkhongono ya upapa, pamoza na vyose ivyo vyavumbukwa vya nkhongono ya upapa. Awo ŵakupokera kupunda ndipo ŵakupulikiska kuti upapa ni munthu wa kwananga, ŵakwenera so kupulikiska kuti chikozgo cha upapa chikuyimira fundo ya kusazgikana kwa mpingo na boma, apo mpingo ndiwo ukuŵa na mazaza pa ubwezi uwu.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

Mu kitabu kya Daniyeli, imiterere y’inyamaswa, ari yo ihuriro ry’itorero na Leta, ishushanywa nk’igicumuro cy’isebezo. Igicumuro ni icyaha, kandi icyaha kigize inyamaswa ya gipapa ni uko abami begurira ubutware bwabo ubuyobozi bwa gipapa. Mu kubikora bakora ubusambanyi bw’umwuka, ari bwo gicumuro cy’isebezo cya Daniyeli, kandi ari cyo gishushanyo cy’inyamaswa cya Yohana.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Kukwata obusinguzi ku kifaananyi kya obwapapa kwe kutegeera, okuyita mu Kigambo kya Katonda, nti Amerika esooka okutandikawo enkolagana eno, era n’egikakasa mu tteeka lya Ssande erigenda okujja amangu, ne lye limalirako ne likaka ensi yonna okukkiriza enkolagana y’emu.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Ukama hagati y’itorero na leta Amerika Izunze Ubumwe izahatira isi yose buzaba bugizwe na guverinoma imwe y’isi (Umuryango w’Abibumbye), yinjira mu ihuriro n’ubupapa nk’ubutegetsi bugenzura izo gahunda. Kuneshesha ishusho y’inyamaswa, ni ukumenya binyuze mu Ijambo ry’ubuhanuzi ry’Imana ko ishusho y’inyamaswa ihagarariye ibyo bintu nyir’izina.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Kupata ushindi juu ya yule mnyama na sanamu ya mnyama kunatia ndani kupata ufahamu wa alama ya mamlaka ya yule mnyama (upapa).

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Alama ya mnyama ni utunzaji wa Jumapili kwa kulazimishwa kana kwamba ndiyo Sabato ya Mungu. Kupata ushindi juu ya alama hiyo kunahitaji kufahamu kwamba ibada ya Jumapili ni ibada ya jua, na kwamba si kitu kingine isipokuwa ibada ya kipagani ya Baali. Ushindi huo unajumuisha ukweli kwamba hakuna mtu aipokeaye alama ya mnyama mpaka itakapolazimishwa juu ya wanadamu.

“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

“ھەروەھا، ئۆتكەن ئەۋلادتىكى مەسىھىيلەر يەكشەنبىنى كۆزىتىپ كەلگەن، شۇنداق قىلىش ئارقىلىق ئىنجىلدىكى سەبەتنى تۇتۇۋاتىمىز دەپ پەرەز قىلغان؛ ۋە ھازىرمۇ ھەر بىر چېركاۋدا، رىم كاتولىك جامائىتىنىمۇ بۇنىڭ سىرتىدا قالدۇرماي، يەكشەنبە ئىلاھىي تەيىنلەش بويىچە سەبەتتۇر دەپ سەمىمىي ئىشىنىدىغان ھەقىقىي مەسىھىيلەر بار. خۇدا ئۇلارنىڭ نىيىتىدىكى سەمىمىيەتنى ۋە ئۆزىنىڭ ئالدىدىكى دىيانەتدارلىقىنى قوبۇل قىلىدۇ. ئەمما يەكشەنبەنى كۆزىتىش قانۇن بىلەن مەجبۇرىي قىلىنىدىغان بولسا، ۋە دۇنيا ھەقىقىي سەبەتنىڭ مەجبۇرىيىتى توغرىسىدا يورۇتۇلسا، شۇ چاغدا خۇدانىڭ ئەمرىگە خىلاپلىق قىلىپ، رىمدىن يۇقىرىراق ھوقۇققا ئىگە بولمىغان بىر پەرمانغا ئىتائەت قىلىدىغان ھەرقانداق كىشى، شۇ ئارقىلىق پاپالىقنى خۇدادىن ئۈستۈن ھۆرمەت قىلغان بولىدۇ. ئۇ رىمغا ۋە رىم تەرىپىدىن بەلگىلەنگەن بۇ تۈزۈمنى ئىجرا قىلدۇرىدىغان ھوقۇققا تەزىم قىلماقتا. ئۇ ۋەھشىي ھايۋانغا ۋە ئۇنىڭ سۈرىتىگە ئىبادەت قىلماقتا. ئىنسانلار شۇنداق قىلىپ، خۇدا ئۆز ھوقۇقىنىڭ بەلگىسى دەپ جاكارلىغان تۈزۈمنى رەت قىلىپ، ئۇنىڭ ئورنىغا رىم ئۆز ھۆكۈمرانلىقىنىڭ بەلگىسى قىلىپ تاللىغان نەرسىنى ھۆرمەت قىلغاندا، شۇ ئارقىلىق رىمغا ساداقەت بەلگىسىنى—«ۋەھشىي ھايۋاننىڭ بەلگىسى»نى—قوبۇل قىلغان بولىدۇ. ۋە بۇ مەسىلە خەلقتىڭ ئالدىغا مۇشۇنداق ئوچۇق-ئاشكارا قويۇلۇپ، ئۇلار خۇدانىڭ ئەمرلىرى بىلەن ئىنسانلارنىڭ ئەمرلىرى ئارىسىدا تاللاش قىلىشقا كەلتۈرۈلمىگۈچە، خىلاپلىق قىلىشتا داۋام قىلىدىغانلار «ۋەھشىي ھايۋاننىڭ بەلگىسى»نى قوبۇل قىلمايدۇ.” «The Great Controversy», 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Aba bûn serfiraz li ser ajalê, li ser wêneyê ajalê û li ser nîşana ajalê, divê herwiha serfirazî li ser hejmara navê wî jî bi dest bixin. Di wê demê dîrokê de ku fahişeya Sûrê nehatibû ji bîr kirin, cîhana Protestanan dizanibû ku papatî dijminê Mesîh bû. Ew dizanibûn ku Pawlos papatî wekî “yê xirab”, “mirovê gunehê”, “sira bêedaliyê” û “kurê windabûnê” nas kiribû; “Yê ku li dijî disekine û xwe bilindtir dike li ser her tiştê ku bi navê Xwedê tê gotin, an jî tê perestin; heta ku ew wekî Xwedê di perestgeha Xwedê de rûniştibe, xwe nîşan dide ku ew Xwedê ye.” Lê niha fahişeya mezin a Sûrê hatiye ji bîr kirin.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

Mwa gihe vya kera habayeho uburyo butandukanye bw’isopsephy, canke gematria, bwerekana yuko igiharuro “666” cari ikimenyetso giserukira ubupapa. Akarorero ka kera kazwi ni uko ku ngofero y’umupapa (miter) handitseko amajambo Vicarius Filii Dei. Vicarius Filii Dei, risobanurwa ngo “Umusubirizi w’Umwana w’Imana”, kandi rero rikora ku co avuga co kwicara mu rusengero rw’Imana, yiyita Imana. Indome z’Ikinyalatini zigize Vicarius Filii Dei zingana n’igiharuro amajana atandatu na mirongo itandatu na gatandatu.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

Ecilolo, cio n'obukama bwa papa, kimanyiddwa olw’omuwendo gwakyo era omuwendo gwakyo gwe “666,” naye omuntu ow’ekibi yaafuna ekiwundu ekitta mu 1798, era ne yeerabirwa. Mu nnaku ez’oluvannyuma ekiwundu ekitta kirina okuwonyezebwa, era okuwonyezebwa kw’ekiwundu ekitta kulaga nti Amerika esooka okukola ekifaananyi ky’ecilolo mu ggwanga lyayo yennyini, oluvannyuma n’ewaliriza ensi okukola kye kimu.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Picha ya mnyama ya ulimwengu ni ya namna mbili na pia ya namna tatu. Kinabii ni ya namna mbili, kwa maana imeundwa kwa muungano wa kanisa na serikali; lakini ni ya namna tatu kwa kuwa imeundwa na joka, na mnyama, na nabii wa uongo. Wakati muungano wa namna tatu wa mamlaka zilezile zitakazouongoza ulimwengu hadi Har–Magedoni utakapoanzishwa, huo utakuwa mnyama aliye ufalme wa nane ulio wa wale saba, na pia utakuwa muungano wa namna tatu wa ufalme wa sita. Hesabu ya jina la mnyama katika siku za mwisho ni tena “666,” kwa maana inawakilisha falme tatu ambazo kila moja ni sehemu ya ufalme wa sita.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Lupili kyadila kuhasa ukindana ne chiswango, ne kifwanyikiso kyacho, ne cimanyikiso kyacho, ne namba ya zina dyacho, kuleva kumvwila cishimikilo cya kwamba “wa munani wa ku ba saba,” ico caba cinswe ca Daniele ibili, ico Daniele a lomba ukucimvwila. Cili cintu ca Kusokolola kwa Yesu Kristu ico cifungulwa panshita fye ilyo ukweshiwa kwa lukatilo kukafyalwa, pantu ngefyo Yohane asosa ati, “inshita yali pa mano.” Eico, abo abalupila ukwo kukindana balangililwa nga bali pamo ne bamalayika abasuka ifyabipisha, pantu balupila ukwo kukindana, nangu ukumvwila kwa buprofeti uko kwabafwa, panshita fye ilyo ukweshiwa kwa lukatilo kukafyalwa.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Aba bamenya yuko Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso gato mbere y’isozwa ry’igihe cy’igeragezwa, kandi ko umubare “666” ari kimwe mu bice bigize icyo yerekwa, ntibazabura kubona ko iyerekwa ryo muri Ezekiyeli igice cya munani ritangirira ku munsi wa gatanu (ari wo munsi ubanziriza uwa gatandatu), mu kwezi kwa gatandatu k’umwaka wa gatandatu. Ku musozo w’igice cya munani abagabo makumyabiri na batanu baba bubamye imbere y’izuba, kandi igice cya cyenda kigaragaza abahabwa ikimenyetso cy’Imana.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Ŵifundo wa nchwilo uwo ni cimanyikwiro ca ciswango na cilembo ca Leza, kabili nchwilo walaisulwa panshita fye ilyo inshita ya luse tailafungwa pa Mulandu wa pa Mulungu wa Sonto, ngefyo cilelangishiwa ku nambala “666.” Lelo ukufungwa kwa nshita ya luse uko kwatondololwa ukuti kulecitika pa Mulandu wa pa Mulungu wa Sonto mu United States, te kufungwa kwa nshita ya luse ya bantu bonse; ni kufungwa kwa nshita ya luse kwa ba Seventh-day Adventists fye.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

Omubonekya bunoorekwa nk’obubaho omuri Yerusaalemu, eky’okureeberaho ky’ekanisa y’Abadiventiisiti b’Olunaku Orwomusanvu. Mu biro by’etteeka rya Sande omuri Leta Zegumire eza Amerika, Abadiventiisiti b’Olunaku Orwomusanvu nibo bonyini boonka aba, aho kandi obwo nyini, barikukwatibwa obujunaanizibwa ahabw’omushana gw’Isabato.

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

“ئەگەر ڕووناکیی ڕاستی پێشکەش بە تۆ کرابێت، کە شەممەی فەرمانی چوارەم ئاشکرا دەکات، و نیشان دەدات کە لە وشەی خودادا هیچ بنەمایەک بۆ پاراستنی یەکشەممە نییە، و هەرچەندە تۆ هێشتا بە شەممەی درۆین دەچەسپیت، و ڕەت دەکەیت کە پیرۆز بگریت ئەو شەممەیەی خودا پێی دەڵێت ‘ڕۆژی پیرۆزی من،’ تۆ نیشانی ئاژەڵ وەردەگریت. ئەمە کەی ڕوودەدات؟—کاتێک فەرمانەکەیەک جێبەجێ دەکەیت کە فەرمانت پێ دەدات لە کار لە یەکشەممە بوەستیت و خودا بپەرستیت، لە کاتێکدا تۆ دەزانیت کە لە ئینجیلدا تەنانەت یەک وشەش نییە کە نیشان بدات یەکشەممە شتێک بێت جگە لە ڕۆژێکی ئاسایی کارکردن، تۆ ڕازی دەبیت نیشانی ئاژەڵ وەربگریت، و مۆری خودا ڕەت دەکەیت. ئەگەر ئەم نیشانە لە ناوچەوانمان یان لە دەستەکانمان وەربگرین، ئەو حوکمانەی بەسەر نافەرماناندا ڕاگەیەندراون دەبێت بەسەرماندا دابەزن. بەڵام مۆری خودای زیندوو لەسەر ئەوانە دادەنرێت کە بە ویژدان شەممەی یەزدان دەپارێزن.” Review and Herald, April 27, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

ئێژنی حزقیال لە بەشی هەشتەوە هەتا بەشی یازدە، مێژووی ئەو ڕووداوانە دەناسێنێت کە پێش بستنەوەی دەرگای تۆبە بۆ ئۆرشەلیم هاتون. ئەم بینینە وەک ئەوە نیشان دراوە کە تەنها یەک ڕۆژ پێش گەیشتنی ژمارەی «666» ڕوودەدات، و بەشی هەشت هەڵکشانی سەرپێچییەکی زیاتربوو لە ناو ئۆرشەلیم دەناسێنێت کە لە کۆتاییدا بەوە دەگات کە پیاوانی پێشەوە بۆ خۆر کڕنوش دەبەن، و بەم شێوەیە نیشانی ئاژەڵ وەردەگرن.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Sura ya tisa inamwakilisha malaika akipita katika Yerusalemu (hivyo ikionyesha mwendelezo), na akiweka muhuri juu ya kundi moja kabla ya malaika wa kuharibu, ambao baadaye huwaua wote wasio na muhuri huo. Sura zote mbili zinawakilisha historia ya hatua kwa hatua inayoongoza kwenye sheria ya Jumapili, ambapo kundi moja huiinamia jua, na lingine hupokea muhuri wa Mungu. Kisha waovu huondolewa kutoka Yerusalemu, kwa maana sheria ya Jumapili huwatenganisha waovu na wenye hekima.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Kutangara kuno kumenyeshwa mu gice ca cenda c’igitabu ca Ezekiyeli ni ko kutangara nyene kumenyeshwa mu gice ca indwi c’Ivyahishuriwe Yohana.

“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

“예와 같은 광경들이 장차 이를 것이요, 이처럼 엄청난 심판들이 죄 있는 세상 위에 내릴진대, 하나님의 백성을 위한 피난처는 어디에 있겠는가? 진노가 지나가기까지 그들은 어떻게 보호를 받겠는가? 요한은 자연의 요소들—지진과 폭풍과 정치적 투쟁—이 네 천사에 의하여 붙들려 있는 것으로 본다. 이 바람들은 하나님께서 그것들을 놓아주라는 말씀을 하시기까지 통제 아래 있다. 거기에 하나님의 교회의 안전이 있다. 하나님의 천사들은 그분의 명을 수행하여 땅의 바람들을 붙들고 있으니, 이는 하나님의 종들의 이마에 인침을 받기까지 바람이 땅에나 바다에나 아무 나무에나 불지 못하게 하려 함이다. 그 강한 천사는 동방(곧 해 돋는 곳)에서 올라오는 것으로 보인다. 이 가장 강한 천사는 살아 계신 하나님의 인, 곧 생명을 주실 수 있는 유일하신 분의 인을 그 손에 가지고 있다. 그분은 불멸, 곧 영생이 허락될 자들의 이마 위에 표나 글을 새기실 수 있는 분이시다. 네 바람을 억제하라고 네 천사들에게 명령할 권세를 가진 것은 이 가장 높은 천사의 음성이었으니, 이 일들이 수행될 때까지, 그리고 그가 그것들을 놓아주라는 명령을 내릴 때까지 그렇게 하게 하였다.”

“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

“Avo vanokakunda nyika, nenyama, nadhiabhorosi, ndivo vachava vanodiwa vachagamuchira chisimbiso chaMwari mupenyu. Avo vane maoko asina kuchena, vane mwoyo isina kuchena, havazovi nechisimbiso chaMwari mupenyu. Avo vari kuronga chivi nokuchiita vachapfuurwa. Avo chete vari, mumafungiro avo pamberi paMwari, kuzadza nzvimbo yaavo vari kutendeuka nokureurura zvivi zvavo muZuva guru rinomirirwa reYananiso, ndivo vachazivikanwa nokuiswa chiratidzo sevakakodzera kudzivirirwa naMwari. Mazita aavo vari kutarira, nokumirira, nokurinda vachitsvaka kuonekwa koMuponesi wavo—nokushingaira nokushuva kupfuura avo vanomirira mambakwedza—achaverengerwa pakati paavo vakaiswa chisimbiso. Avo avo, kunyange chiedza chose chechokwadi chichipenya pamweya yavo, vaifanira kuva namabasa anoenderana nokutenda kwavo kwavanopupura, asi vachikwezvwa nechivi, vachisimudza zvifananidzo mumwoyo yavo, vachisvibisa mweya yavo pamberi paMwari, uye vachisvibisa avo vanobatana navo muchivi, mazita avo achadzimwa mubhuku roupenyu, uye vachasiirwa murima repakati pousiku, vasina mafuta mumidziyo yavo pamwe chete nemwenje yavo. ‘Kwamuri imi munotya zita Rangu, Zuva Rokururama richabuda nokuporesa mumapapiro Aro.’”

“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

“Uku kutia muhuri kwa watumishi ba Mungu ni kule kule kulikonyeshwe Ezekieli mu maono. Yohana naye pia alikuwa shahidi wa ufunuo huu wa kutisha sana. Aliona bahari na mawimbi yakivuma, na mioyo ya wanadamu ikizimia kwa hofu. Aliona dunia ikitikiswa, na milima ikichukuliwa na kutupwa kati ya bahari (jambo ambalo kwa halisi linatukia), maji yake yakivuma na kufadhaika, na milima ikitetemeka kwa kufura kwake. Alionyeshwa mapigo, tauni, njaa, na mauti yakitekeleza utume wao wa kutisha.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Kutiwa muhuri kwa wale mia moja arobaini na nne elfu katika Ufunuo sura ya saba pia kunawakilishwa katika Ezekieli sura ya tisa, na malaika anayetiwa muhuri ni yule malaika mwenye nguvu kuliko wote, apandaye kutoka mashariki. Wale wanaopotea, ambao majina yao yamefutwa katika kitabu cha uzima, wanawakilishwa kuwa “hawana mafuta katika vyombo vyao pamoja na taa zao.” Makundi mawili katika njozi ya Ezekieli sura ya nane hadi ya kumi na moja, ni wale wanawali wenye hekima na wapumbavu wa Mathayo ishirini na tano, na kwa hiyo wao ni Waadventista.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Օժտյալ տասը կույսերի առակը՝ Մատթեոս 25-ում, նույնպես պատկերում է ադվենտիստ ժողովրդի փորձառությունը”։ Մեծ պայքար, 393։

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

Munyadada White agaragaza by’umwihariko ko Yerusalemu yo mu iyerekwa rya Ezekiyeli ari Uwadiventisime:

“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, 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.’” Testimonies, volume 3, 266.

“Nzambi a batu ba kieleka, baoyo kele na mpeve ya kisalu ya Mfumu mpe ya mpulusu ya mioyo na ntima, bakutala ntangu yonso disumu na lolenge na yo ya solo, ya buzitu na yo ya kieleka ya disumu. Ntangu yonso bakuvanda na luseke ya kusala na bukwikizi mpe na polele nyonso na mambu ya masumu yina malembe-mbalembe kezingaka pene-pene ya batu ba Nzambi. Mingimingi na kisalu ya nsuka samu na dibundu, na ntangu ya kutula elembo ya bankama nkama makumi yiya na iya na mafunda iya, baoyo bakutelema na kifu ve na ntwala ya kiti ya kimfumu ya Nzambi, kuna nde bakewa na malembe ya kuluta mambu ya yimbi ya batu yina kezonzaka nde bo kele batu ya Nzambi. Mambu yai memonisama na ngolo nyonso na kifwanisu ya profete ya kisalu ya nsuka na nsi ya kifwani ya babakala yina konso muntu vandaka na mbele ya kuboma na diboko na yandi. Muntu mosi na kati na bo lwataka bilele ya lini, mpe na lweka na yandi vandaka na nkalu ya kalami ya mukomi. ‘Bongo Mfumu tubaka na yandi ete, Kota na kati ya mbanza, na kati ya Yerusalemi, mpe tula elembo na bilonga ya babakala yina kehela mawa mpe kelela samu na makambu nyonso ya busafu yina ke salama na kati na yo.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Muoneso wa Ezekieli milango ya nane hadi kumi na moja, unaelekeza moja kwa moja historia ya Waadventista inayoongoza hadi na wakati wa sheria ya Jumapili. Unatambulisha makundi mawili ya waabuduo walio ndani ya Yerusalemu (Waadventista), nao kwa kinabii unahusishwa na Ufunuo wa Yesu Kristo unaofunguliwa muda mfupi kabla ya kufungwa kwa rehema, kwa maana marejeo yake ya kwanza yanaweka wazi hesabu “666” katika ishara za kinabii. Kwa kufanya hivyo unatambulisha jambo moja kati ya manne ambayo wenye hekima hawana budi kuyashinda katika siku za mwisho, na hayo mambo manne ni sehemu ya nuru ya yule wa nane akiwa “mmoja wa wale saba.” Ufunuo kumi na tano pia unatambulisha kwamba wale wanaoupata ushindi juu ya pande nne za mfano wa upapa, wanaimba wimbo wa Musa na wa Mwana-Kondoo.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

Mu lero limenelo Yesaya, mu chaputala twente-seveni, akunena kuti olungama a masiku otsiriza adzaimba nyimbo ya munda wa mphesa, yomwe ndi nyimbo imene Mwanawankhosa anaimba pamene anayenda pakati pa anthu, ndipo nyimboyo imazindikiritsa anthu osankhidwa amene akupitilizidwa, pamene anthu atsopano osankhidwa akusankhidwa. Nyimboyo imaimbidwa ndi “anzeru” a masiku otsiriza pa nthawi ya kusindikizidwa kwa Ezekieli naini ndi Chivumbulutso seveni. Masomphenya a Ezekieli a m’chaputala eyiti kufikira khumi ndi chimodzi ndi gawo la nyimbo imeneyo yeniyeni.

We will continue this study in the next article.

Tukikala kusoma uku mu nyandiko ikwisa.

“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, 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.’

“Bato ba Nungu ba masyome, batu ba munda wa kisalu kya Mfumu ne luvovolo lwa mioyo ku ntima, balenda ntangu yonso kutala disumu mu buzitu bwa dia, bu disumu dia masyome. Ntangu yonso bakala ku luseke lua kusungama ne kutelama patoka mu mambu a masumu adi afwete mu pualu bantu ba Nungu. Mingi-mingi mu kisalu kya nsuka bua dibundu, mu ntangu wa kubika kidimbu ku zulu kua nkama mudi makumi ana ne bane, aba bafwete kutelama kabidi ne dipeta kumpala kua nkwasa wa Nungu, ni pana pabuapa pabuavua ne luse luleme menemene bua mabi a bantu ba Nungu badi badifila bu baandi. Eci cidi cilejiibue ne bukole mu mufananyi wa muprofete wa kisalu kya nsuka, ku tshiambilu tshia bantu badi boso ne tshiluilu tshia kubutula mu tshanza tshiabu. Muntu umue munkatshi mwabu uvua uvuala lineni, ne kashimi ka nkalata ku luseke luandi. ‘Buna Mfumu wakambila yeye ne: Pitila munkatshi mua cimenga, munkatshi mua Yerusalemu, udiike cimanyinu ku bipala bia bantu badi batua mivunda ne didila bua makoya onso adiku enzeka munkatshi muao.’”

“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

“Ndivana ndivo bahagaze mu nama y’Imana muri iki gihe? Mbese ni abasa n’abababarira ibibi biri mu bantu biyita ubwoko bw’Imana, kandi bakitotomba mu mitima yabo, niba atari no ku mugaragaro, barwanya abashaka gucyaha icyaha? Mbese ni abafata uruhande rubarwanya kandi bagashyigikira abakora ibibi? Oya rwose! Keretse bihannye, kandi bakareka umurimo wa Satani wo gutoteza abafite umutwaro w’umurimo no gukomeza amaboko y’abanyabyaha muri Siyoni, ntibazigera bahabwa ikimenyetso cy’ukwemerwa n’Imana gishyirwaho ikimenyetso cye. Bazagwa mu irimbuka rusange rw’abanyabyaha, rugaragazwa n’igikorwa cy’abagabo batanu bitwaje intwaro zo kwica. Uzirikane neza iyi ngingo: Abahabwa ikimenyetso gitanduye cy’ukuri, gikorerwa muri bo n’imbaraga za Mwuka Muziranenge, kigereranywa n’ikimenyetso gishyirwaho n’umugabo wambaye imyenda y’ibitare, ni ba bandi “baniha kandi barira kubera ibizira byose bikorerwa” mu itorero. Gukunda kwabo ubutungane n’icyubahiro n’ikuzo by’Imana ni ko kuri, kandi bafite imyumvire isobanutse cyane y’uburemere bukabije bw’icyaha, ku buryo bagereranywa nk’abari mu mubabaro ukomeye, ndetse baniha kandi barira. Soma igice cya cyenda cya Ezekieli.

“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

“Na mauaji ya jumla ya wote wale ambao hawaoni hivyo tofauti iliyo kubwa kati ya dhambi na haki, wala hawasikii kama wasikiavyo wale wanaosimama katika shauri la Mungu na kupokea alama, yameelezwa katika agizo kwa wale watu watano wenye silaha za machinjo: ‘Piteni nyuma yake katikati ya mji, mkapige; jicho lenu lisiachilie, wala msione huruma: waueni kabisa wazee na vijana, wanawali, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na alama; na anzieni patakatifu Pangu.’ Testimonies, juzuu ya 3, 266, 267.”