In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Mu mwaka gwa gatatu gwa kubuga kwa Yehoyakimu, mfumu ya Yuda, Nebukadinezari, mfumu ya Babuloni, wayisile ku Yerusalemu, wayizinga. Ne Mfumu yapeshe Yehoyakimu, mfumu ya Yuda, mu diboko dyandi, pamo ne kitupa kya bintu bya nzo ya Nzambi; ibyo wakatwile mu nsi ya Shinari, mu nzo ya nzambi andi; ne waletele ibyo bintu mu nzo ya kibana kya nzambi andi. Danieli 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Pirtûkên Daniel û Vahiyê heman pirtûk in, û heman xetên pêxemberî yên ku di pirtûka Daniel de hatine temsîl kirin, di pirtûka Vahiyê de jî têne berdewam kirin. Vahiya Îsa Mesîh, peyama dawîn a pêxemberî temsîl dike ku tenê berî girtina derfetê tê vekirin.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Ihe onwunwu ndị a, nke n’oge gara aga a ghọtaworo nke ọma site n’akwụkwọ Mkpughe ma omenala na ọdịnala achichiwo ha akara, ka bụ eziokwu; ma taa, Ọdụm nke ebo Juda na-emeghekwa ha ọzọ, ma eziokwu ndị ahụ na-egosipụtakwa ugbu a mmezu ha zuru oke.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Mambu ya kweli ambayo zamani yalifahamika kwa usahihi kutoka katika kitabu cha Danieli, lakini yakatiwa muhuri kwa desturi na mapokeo, bado ni kweli; na leo yanafunguliwa tena na Simba wa kabila la Yuda, na sasa mambo hayo ya kweli yanafunua utimilifu wake mkamilifu.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Daniele, Yesu Kristo mũgũrũkio nĩ ibuku igĩrĩrĩ cia mbere ciikarĩrĩte.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Yehoyakimu ni ishara ya kutiwa nguvu kwa ujumbe wa kwanza katika mwendo wa matengenezo. Yeye pia ni ishara ya agano, kwa maana kubadilishwa kwa jina kwa jinsi ya kinabii hutambulisha mwanzo wa uhusiano wa agano. Uhusiano wa agano ambao Mungu huingia nao pamoja na watu ambao hapo awali hawakuwa watu wa agano la Mungu, huanza katika kutiwa nguvu kwa ujumbe wa kwanza.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Aba mu bihe byahise batari abantu, ariko none ni abantu b’Imana; aba batari baragiriwe imbabazi, ariko none bagiriwe imbabazi. 1 Petero 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Mufano wa zina lishilekanywako, ushiliinika ululanda lwakupwisha ubwenzi bwa cipangano, walatendekelamo pa kuleshanyiwa izina lya Abramu ku kuba Abulahama, ilya Salai ku kuba Sala, ilya Yakobo ku kuba Isalela, ne lya Sauli ku kuba Paulo. Kwaliko na bakambone bambi ba uno mufano, lelo mu cipandwa ca ntanshi ca Daniele, izina lya Daniele lyalepelwa kuba Beliteshaza, ne lya Hananiya kuba Shadalaka, ilya Mishaele kuba Meshaka, ne lya Azaria kuba Abedinego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Nna anyi-ukwu abanye n’ọ̀gbụgba-ndụ na otu ndị mmadụ, n’otu oge ahụ ọ na-agafe ndị bụbu ndị ọgbụgba-ndụ mbụ. Jehoiakim na-anọchi anya ndị ọgbụgba-ndụ a na-agafe, ebe Daniel, Hananiah, Mishael na Azariah na-anọchi anya ndị ọgbụgba-ndụ a na-ahọrọ mgbe ahụ. Mgbe ndị mmadụ batara n’ọ̀gbụgba-ndụ, a na-anwale ha ma ha ga-edebe usoro nke ọgbụgba-ndụ ahụ. Omume iri nri na-anọchi anya ule ahụ.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adam na Eva bazembaki te komekama na mosala ya kolya; mpe tango Nzambe akotaki liboso na boyokani na bato oyo aponaki, abandaki boyokani yango na komeka bango na mana. Yisalaele ya kala na nsuka elongaki te komekama yango, kasi na kosaláká bongo bapesaki litangi ya liboso mpe litatoli ya liboso ete komekama ya boyokani ezali komekama moko te ya kaka mbala moko, kasi ezali molongo ya komekama. Na komekama ya zomi, bapesamaki etumbu ya kokufa na esobe na boumeli ya mibu ntuku minei oyo elandaki. Bongo Nzambe akotaki na boyokani na Yosua mpe Kalebe, mpe na ndenge wana apesaki litatoli ete tango Nkolo akotaka na boyokani na bato oyo aponi, Azali mpe koleka pembeni ya bato ya boyokani ya kala. Na nsuka ya Yisalaele ya kala, oyo ezalaki mpe ebandeli ya Yisalaele ya molimo, molongo ya nsuka ya komekama mpo na Yisalaele ya kala ezalaki molongo ya liboso ya komekama mpo na Yisalaele ya molimo, mpe emonisamaki lokola Lipa ya Lola. Yango esilaki kozala ndakisa na nzela ya mana na molongo ya liboso ya komekama ya boyokani.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Mu kule kuyezgezangamu, okuwali okusembayo era okw’olubereberye okw’okugezangamu, Yesu yategeereza ekigezo ky’Omugaati ogw’omu ggulu bwe yagamba nti abo abali abantu b’endagaano ye bateekwa okulya omubiri gwe n’okunywa omusaayi gwe. Mu kwanjula okwo yafiirwa abayigirizwa bangi okusinga mu kiseera ekirala kyonna mu buweereza bwe. Enkaayana eyo mu buweereza bwe ye yali entikko y’ekifaananyi eky’okulaga enkola ey’okugezangamu ey’endagaano, era Mwannyinaffe White ayogera ku kino mu bujjuvu mu *The Desire of Ages*, omutwe gw’essuula nga gwe “The Crisis in Galilee”. Erinnya Galiraaya litegeeza “ekinyusi,” oba “ekifo eky’okukyukira,” era mu ssuula eyo annyonnyola ensonga lwaki abayigirizwa baamukuba amabega. Baagaana okukozesa obujulirwa bwe obw’ekisaanyizo ky’okulya omubiri gwe n’okunywa omusaayi gwe nga bayita mu nkola entuufu ey’obunnabbi. Yalaga nti baanywerera ku mpisa n’ennono ez’endowooza ez’obunnabbi Setaani ze yali asimbidde mu kutegeera kwa Isiraeri ow’edda okw’Ebyawandiikibwa. Okutegeera okwo okutali kutuufu kwabawanga, mu ndowooza yaabwe, ensonga ey’okukwasaamu ebigambo bye mu ngeri ey’obutereevu, mu kifo ky’okubikwata mu ngeri ey’omwoyo. Era eraalaga nti abo “abaakyuka” ne bava ku Yesu (Galiraaya), aboogerebwako mu ssuula ey’omukaaga eya Yokaana (John 6:66), tebaatambuliranga naye nate emirembe gyonna.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Ku nzira yo kugezageza isezerano rya Isirayeli ya kera ryabanje, nk’uko byari no ku rya nyuma, dusanga ko igihe Imana yinjirana n’abantu batoranijwe mu isano y’isezerano, icyarimwe iba irengagiza abantu b’isezerano rya mbere. Dusanga kandi ko ibagerageza, atari ikigeragezo kimwe gusa, ahubwo ari inzira yo kugezageza. Kandi tubona ko iyo nzira yo kugezageza igereranywa n’ikintu kigomba kuribwa. Dusanga kandi ko ibyo kurya bigereranya Ijambo ry’Imana, kandi ko ikigeragezo kirimo guhitamo hagati y’amoko abiri y’ibyokurya byo kurya. Mbese turya ku giti cyose Imana yavuze ko dushobora kurya ho, cyangwa turya ku giti twabujijwe kurya ho? Dusanga kandi ko guhitamo icyo kurya bikubiyemo n’ikigeragezo cy’uburyo turya ibyo kurya bitanzwe.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Mu i iherezo rya Isirayeli yo mu mwuka, mu gihe cy’umuryango wa Millerite, ubutumwa bwa mbere bwahawe imbaraga ku wa 11 Kanama 1840. Aho, Yehoyakimu ashushanya Abaporotesitanti, ari bo icyo gihe barimo kujyanwa i Babuloni kugira ngo bahinduke abakobwa bayo. Bahuye n’ikigeragezo igihe marayika wo mu Ibyahishuwe icumi yamanukaga afite agatabo gato kabumbuwe mu kuboko kwe. Nk’uko Yehoyakimu yigometse ku byo Nebukadinezari yasabaga, maze nyuma akajyanwa mu bunyage, ni ko n’Abaporotesitanti banze kurya ibyokurya byari mu kuboko kwa marayika, babitewe n’imigenzo n’imiziririzo bazanye bava mu Bihe by’Umwijima.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
1844년 봄에 이르러, 그 시험의 과정은 여호야김과 프로테스탄트들에게 하나의 “전환점”에 도달하였고, 영적 이스라엘의 첫 번째 시험 과정에서 그랬던 것과 같이, 그들은 “돌이켜” 다시는 예수와 함께 다니지 아니하였다. 그 역사에서 다니엘과 하나냐와 미사엘과 아사랴는 밀러파를 표상하는데, 그들은 입에는 달았으나 배에서는 쓰게 된 작은 책을 먹기로 선택하였다.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Già nǎng Ádám tông Évà vào, ta có bốn chứng nhân cổ điển rằng sự thử nghiệm được tượng trưng bởi hành động ăn. Ta có một số chứng nhân tiên tri, tất cả đều mang dấu ấn của điều đầu tiên và điều cuối cùng. Chứng nhân về sự thử nghiệm man-na là một chứng nhân đầu tiên, và sự thử nghiệm của Bánh từ Trời vừa là một sự thử nghiệm đầu tiên đối với Y-sơ-ra-ên thuộc linh, đồng thời cũng là chứng nhân cuối cùng cho Y-sơ-ra-ên thời cổ. Sự thử nghiệm của quyển sách nhỏ vừa là đầu tiên vừa là cuối cùng. Đó là sự chấm dứt cuộc lang thang của Y-sơ-ra-ên thuộc linh với tư cách là hội thánh trong đồng vắng, và là khởi đầu của những người đã được chọn để trở thành dân được đặt danh cuối cùng của Đức Chúa Trời. Những người Millerite là sự khởi đầu của dân được đặt danh của Đức Chúa Trời, những người sẽ được nhận diện là cái sừng thật của đạo Tin Lành. Có một số chứng nhân cho tiến trình thử nghiệm bắt đầu khi sứ điệp thứ nhất được ban quyền lực.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Mayeso aakulimwe a kwesekwa, kuliika “kipindi kya kupuuka,” apo baandishi baingi nganshi bapuuka. Pa buuke bwa Yosua ne Kaleba, Isalela yonse yaapuuka ne kusaka kubwela ku Misri. Ku kipwilo kya mu Galileya, bengi ba baandishi baapuuka. Pantu Yesu ni Alfa ne Omega, “kipindi kya kupuuka” ekyo kimine ku mpelo ya mulimo wa kwesekwa, kyaloongorwapo kabili ku ntendekelo ya mulimo wa kwesekwa. Apo mana yapelwe ubwa kutendeka ku Isalela wa kale, kwaliko abo baapuuka mangu ukufuma ku malango. Pa lubatizo lwa Kristo, Ena aapuuka no kuya mu ciswebebe. Nkashi White akoresha cipasho ca kipindi kya kupuuka mu nshila ipeela amano sana.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Kuvekho khuli ebitengo ebiba ebyokuhindukiramu mu byafaayo by’amahanga n’eby’Ekkanisa. Mu bulezi bwa Katonda, ebizibu eby’enjawulo bino bwe bituuka, omusana ogw’omu kiseera ekyo guweebwa. Bwe gukkirizibwa, wabaawo okukula okw’omwoyo; bwe guwakaanibwa, kugwa kw’omwoyo n’okumenyeka kw’eryato bye bigoberera. Mukama mu Kigambo kye atubikkulidde omulimu ogw’okusindiikiriza ogw’enjiri nga bwe gwakoleddwa mu biseera ebyayita, era nga bwe gunaakolebwa mu biseera eby’omu maaso, okutuusa ku lutalo olw’okusembayo, ebikwekweto bya Sitaani lwe binaakola okutambula kwabyo okw’ekitalo okw’oluvannyuma. Okuva mu Kigambo ekyo tutegeera nti amaanyi gano kati gakola omulimu ogunaaleeta okutandika kw’olutalo olukulu olw’okusembayo wakati w’obulungi n’obubi—wakati wa Sitaani, omulangira w’ekizikiza, ne Kristo, Omulangira w’obulamu. Naye obuwanguzi obujja eri abantu abagala era abatya Katonda butegekeddwa ddala nga n’entebe ye bw’eteekeddwawo mu ggulu.” Bible Echo, August 26, 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Manna ya yandisibwa bwa mbere Isiraeri ya kera, umucyo w’iyo mateka wahise utangwa. Mu mubatizo wa Kristo, umucyo w’ayo mateka waratanzwe. Ku wa 11 Kanama 1840, umucyo w’ayo mateka waratanzwe. Buri kimwe muri ibyo bihe by’ihinduka kiranga intangiriro y’igikorwa cy’igeragezwa amaherezo kirangirira ku kindi gihe cy’ihinduka, igihe abantu b’isezerano rya mbere batera umugongo bakareka kugendana na Kristo ukundi.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Ebyo binene bye kugerageza bigereranya byombi uburyo bwo kugerageza abantu b’isezerano rya kera ndetse n’abantu b’isezerano rishya, ni cyo gituma habaho imyanzuro ibiri y’uburyo bwo kugerageza. Umwanzuro w’uburyo bwo kugerageza, bityo akaba ari na wo mwanya wa nyuma wo guhindukira ku Baporotesitanti mu mateka y’Abamilerite, wari mu mpeshyi ya 1844. Umwanzuro w’uburyo bwo kugerageza (mu gihe cy’Itumba cyo mu 1844), cyangwa umwanya wo guhindukira ku Bamilerite ubwabo, waje nyuma y’umwanya wo guhindukira ku bantu ba mbere b’Imana.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Mu mateka ya Kristo, igikorwa cyo kugeragezwa kigaragazwa no kweza urusengero kwe kabiri: rimwe mu itangiriro ry’umurimo we, hanyuma kongera kurwezwa nanone ku iherezo ry’umurimo we.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“ꯏꯁꯨꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯒꯤ ꯊꯧꯔꯝ ꯍꯧꯗꯣꯛꯄ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ ꯂꯥꯏꯔꯤꯛ ꯇꯝꯁꯪꯒꯤ ꯑꯄꯥꯡꯕ ꯑꯁꯦꯝ ꯆꯥꯡꯌꯦꯡꯕꯗꯒꯤ ꯃꯁꯤ ꯁꯦꯡꯗꯣꯛꯄꯥ ꯇꯧꯈꯤ꯫ ꯃꯍꯥꯛꯀꯤ ꯊꯧꯔꯝꯒꯤ ꯑꯔꯣꯏꯕ ꯊꯧꯗꯣꯡꯁꯤꯡꯒꯤ ꯃꯔꯛꯇ ꯂꯥꯏꯔꯤꯛ ꯇꯝꯁꯪꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯁꯦꯡꯗꯣꯛꯄ ꯌꯥꯎꯈꯤ꯫ ꯑꯗꯨꯒꯥ ꯃꯥꯂꯦꯝꯕꯨ ꯆꯦꯠꯍꯟꯕꯒꯤ ꯑꯔꯣꯏꯕ ꯊꯕꯛꯇꯁꯨ ꯃꯤꯁꯤꯡꯄꯨꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯑꯅꯤꯃꯛ ꯑꯁꯥꯁꯤ ꯄꯤꯔꯛꯏ꯫ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯗꯤ, ‘ꯕꯥꯕꯤꯂꯣꯟ ꯂꯦꯄꯂ꯭ꯂꯦ, ꯂꯦꯄꯂ꯭ꯂꯦ, ꯃꯁꯥꯒꯤ ꯑꯆꯧꯕ ꯁꯍꯔ ꯑꯁꯤ, ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯅ ꯑꯁꯤꯡꯕ ꯑꯄꯥꯝꯕ ꯃꯤꯌꯥꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯃꯍꯥꯛꯀꯤ ꯑꯍꯣꯟꯕ ꯅꯨꯄꯤꯁꯦꯟꯕꯒꯤ ꯈꯨꯅ꯭ꯒꯥꯡ ꯑꯁꯤꯒꯤ ꯔꯥꯎ ꯄꯤꯈꯤ’ (Revelation 14:8)꯫ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯒꯤ ꯑꯆꯧꯕ ꯈꯧꯗꯣꯡꯗ ꯁ꯭ꯋꯔꯒꯗꯒꯤ ꯈꯣꯟꯖꯦꯜ ꯑꯃꯅ ꯑꯁꯨꯝꯅ ꯍꯥꯏꯕ ꯇꯥꯔꯛꯏ, ‘ꯑꯩꯒꯤ ꯃꯤꯌꯥꯝꯁꯤꯡ, ꯃꯍꯥꯛꯀꯤ ꯃꯇꯨꯡꯗꯒꯤ ꯊꯣꯛꯎ, ꯑꯗꯨꯒꯥ ꯅꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯄꯁꯤꯡꯗ ꯁꯔꯨꯛ ꯌꯥꯔꯣꯏꯗꯕꯅ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯥꯔꯥꯏꯕꯁꯤꯡꯒꯤ ꯃꯆꯥ ꯑꯥꯗꯨꯒ ꯑꯗꯣꯝ ꯐꯪꯂꯣꯏꯗꯕꯅꯤ꯫ ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯄꯁꯤꯡ ꯁ꯭ꯋꯔꯒ ꯐꯥꯎꯗ꯭ꯔꯤ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯗꯧꯕꯁꯤꯡ ꯅꯨꯡꯉꯥꯏꯔꯛꯈꯤ’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Pêvajoya ceribandina her du paqijkirina Perestgehê ya Mesîh, di nivîsên Ruhê Pêxemberiyê de, bi Malakhî beşa sêyemîn re hevaheng e.
“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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Mu ku-longolola tempelo ku bafuli ne bakabombesha ba calo, Yesu alengele mulimo wakwe wa kulongolola mutima ku bukowela bwa lubembu,—ku mafwila a pa calo, ku fipendo fya kwitemwa, ku mibele ya bubi, ifyonona umweo. Malaki 3:1–3 yalandululwa.” The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Kutakasika kwa watu wa Mungu kunawakilisha mchakato wa kujaribiwa ambao mara kwa mara hutambulishwa kwa mistari kadhaa ya unabii. Kila rejeo, kuanzia kwa Adamu na Hawa hadi kwenye historia ya Wamilleri, linawakilisha kutakasika kwa wale mia moja arobaini na nne elfu.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Mu biro bya nyuma by’amateka y’isi, isezerano ry’Imana n’ubwoko bwayo bwitondera amategeko yayo rigomba kongera kuvugururwa.” Review and Herald, 26 Gashyantare 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Usutishaji wa wale laki moja na arobaini na nne elfu ndio rejeo la kwanza katika kitabu cha Danieli, ambacho ni kitabu cha kwanza kati ya vitabu viwili ambavyo kwa pamoja vinawakilisha Ufunuo wa Yesu Kristo unaofunuliwa muhuri wake muda mfupi kabla ya muda wa rehema kwa wanadamu kufungwa. Usutishaji wa wale laki moja na arobaini na nne elfu pia unawakilishwa kama mchakato wa kutiwa muhuri. Ujumbe wa kwanza wa mchakato wa usutishaji na kutiwa muhuri wa wale laki moja na arobaini na nne elfu ulipoanza tarehe 11 Septemba, 2001, ulikuwa hatua ya mageuzi kwa kanisa na kwa ulimwengu. Katika Ufunuo sura ya kumi na nane, malaika anayeuangazia ulimwengu kwa utukufu wake ndipo alipowasili. Hata hivyo katika Ufunuo kumi na nane, malaika huyo hawakilishwi kuwa na kitu chochote cha kula mkononi mwake—lakini kiko hapo. Kijitabu kile kidogo kipo hapo. Kinaweza kutambuliwa kwa urahisi na wale wanaochagua kula mbinu inayowakilishwa kama “mstari juu ya mstari,” na nabii Isaya.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
“Mpanga juu ya mpanga” tunafahamu kwamba Kristo aliposhuka mnamo Septemba 11, 2001, alikuwa pia na “kitabu kidogo” ambacho kilikuwa kimewakilishwa kama “mana”, “mkate wa mbinguni” na “kitabu kidogo”. Lakini mnamo Septemba 11, 2001, watu wa zamani waliochaguliwa, waliowakilishwa na Yehoyakimu, walichagua kushikamana na desturi na mapokeo ya Uadventista, kisha wakaanza mwendo wao wa kuingia katika utumwa wa Babeli ambao utakamilika katika sheria ya Jumapili.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Basi mbasi neno lile nililotangaza kwamba New York itafagiliwa mbali na wimbi kubwa la bahari? Jambo hili sikuwahi kulisema. Nimesema, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotokea wakati Bwana atakapoondoka ili kuitikisa dunia kwa kutisha! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’ Sura ya kumi na nane yote ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru maalumu kuhusu yale yanayoikuja New York, isipokuwa tu kwamba najua ya kuwa siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuza na kupindua kwa uweza wa Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa uweza wake mkuu, nayo majengo haya makubwa sana yataanguka. Matukio yatatokea ambayo kutisha kwake hatuwezi kukuwazia.” Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
“New York”의 “큰 건물들”이 2001년 9월 11일에 “하나님의 능력의 뒤집고 또 뒤엎으심으로 말미암아” “무너져 내렸을” 때에, 요한계시록 18장의 천사의 빛이 온 땅에 충만하였으니, 이는 요한계시록 13장의 땅의 짐승의 역사에 하나의 전환점이 이르렀기 때문이다.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Kun ghaḍīyāñ aisī hotī haiñ jo aqwām aur kalīsiyā kī tārīkh meñ inqilābī moṛ hotī haiñ. Khudā kī ilāhī tadbīr meñ, jab yih mukhtalif buḥrān āte haiñ, to us waqt ke lie nūr diyā jātā hai. Agar use qabūl kiyā jāʼe, to rūḥānī taraqqī hotī hai; aur agar use rad kar diyā jāʼe, to rūḥānī zawāl aur tabāhī-e-kashtī anjām meñ ātī hai.” Bible Echo, August 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Wakati nuru ya malaika wa Ufunuo kumi na nane ilipowasili tarehe 11 Septemba, 2001, wale walioipokea nuru hiyo walikua kiroho, na wale walioikataa nuru hiyo walidorora kiroho, nao wakaanza safari yao ya uasi kuelekea hatua yao ya mwisho ya mageuzi katika sheria ya Jumapili, ambako kwa milele wanafanya imani yao iliyokiriwa ivunjike kama wajumbe wa malaika wa tatu. Wale wa Galilaya waliogeuka na kutoendelea kutembea tena pamoja na Kristo katika Yohana 6:66, walikuwa wakigeuka kutoka kwenye nuru iliyokuwa imewasili kwanza katika ubatizo wake, ambapo ndipo ujumbe wa kwanza wa historia hiyo ya kupimwa ulipewa nguvu. Katika Danieli sura ya kwanza, makundi mawili ya waabudu yanaonyeshwa katika historia ile ambapo ujumbe wa kwanza unawezeshwa. Yehoyakimu anawakilisha wale wanaofanya imani ivunjike, na Danieli, Hanania, Mishaeli, na Azaria wanawawakilisha waaminifu.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Katika mwaka wa tatu wa kutawala kwake Yehoyakimu, mfalme wa Yuda, Nebukadneza, mfalme wa Babeli, alikuja Yerusalemu na kuuhusuru. Naye Bwana akamtia Yehoyakimu, mfalme wa Yuda, mkononi mwake, pamoja na sehemu ya vyombo vya nyumba ya Mungu; navyo akavichukua mpaka nchi ya Shinari, katika nyumba ya mungu wake; naye akavileta vyombo hivyo katika nyumba ya hazina ya mungu wake. Kisha mfalme akamwambia Ashpenazi, mkuu wa matowashi wake, kwamba alete baadhi ya wana wa Israeli, wa uzao wa kifalme, na wa wakuu; vijana ambao hawakuwa na kilema cho chote, bali wenye sura nzuri, wenye akili katika hekima yote, na stadi katika maarifa, na wenye ufahamu wa elimu, tena walio na uwezo wa kusimama katika jumba la mfalme, na ambao wangeweza kufundishwa elimu na lugha ya Wakaldayo. Naye mfalme akawawekea sehemu ya kila siku ya chakula cha mfalme, na ya divai aliyokunywa; ili walelewe hivyo muda wa miaka mitatu, na mwisho wake wasimame mbele ya mfalme. Basi miongoni mwao walikuwamo, wa wana wa Yuda, Danieli, Hanania, Mishaeli, na Azaria. Mkuu wa matowashi akawapa majina; maana alimwita Danieli jina lake Belteshaza; na Hanania alimwita Shadraki; na Mishaeli alimwita Meshaki; na Azaria alimwita Abednego. Lakini Danieli aliazimu moyoni mwake kwamba hatajitia unajisi kwa sehemu ya chakula cha mfalme, wala kwa divai aliyokunywa; kwa hiyo akamsihi mkuu wa matowashi ili asijitie unajisi. Danieli 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Даниел, Хананија, Мисаел и Азарија беа чеда на Јуда. Тие беа направени евнуси, и така ја претставуваат последната генерација на адвентизмот. Навуходоносор, како и многу древни цареви, нареди четворицата јудејски младичи да бидат кастрирани, за да се отстранат какви било грижи што царот би можел да ги има додека му служеа како робови и стапуваа во допир со царевите жени и наложници.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
بە شێوەیەکی هێمایی، ئەوە نوێنەرایەتی نەوەی دواهەمی ئەدفێنتیزم دەکات، چونکە دوای ئەم چوارە هێڵی یەهودا چیتر نامێنێت. ژمارەی چوار هێمای جیهانییە، و بۆیە نوێنەرایەتی نەوەی دواهەمی ئەدفێنتیستەکانی حەوتەمین ڕۆژ لە سەرانسەری جیهان دەکات، ئەوانەی 11ی سێپتەمبەری 2001 بە پڕبوونەوەی وشەی پێغەمبەرانەی خودا دەناسِن.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Ava-adivõnsh kɨraŋ Seventh-day Adventists tsə, God-ə prophétic Word-ə nàŋ subject tsə, yəv they kɨraŋ those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize, for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize, it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
uasi ambao Danieli na wale vijana watatu wa thamani walitokana nao moja kwa moja, ulikuwa ni kukataa kwa baba yao kuendelea kujitenga na ushawishi wa kipagani uliowazunguka. Katika mwaka wa 1863, Uadventista wa Laodikia ulirudia mbinu ya kibiblia ya Uprotestanti ulioasi na ya Ukatoliki, ili kudumisha kukataa kwao utambulisho wa Miller wa “nyakati saba” za Mambo ya Walawi ishirini na sita. Uasi huo, kwa Danieli na wale vijana watatu wa thamani, uliwakilishwa na mfalme Hezekia.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
ꯅꯤꯡ ꯍꯦꯖꯀꯥꯏꯌꯥꯅ ꯁꯤꯅꯕ ꯊꯥꯗꯕ ꯅꯠꯇꯅ ꯃꯄꯨꯡ ꯑꯗꯨꯒ ꯏꯕꯦꯝꯃ ꯊꯤꯅꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯄꯨꯡꯅ ꯃꯍꯥꯛꯄꯨ ꯑꯍꯥꯟꯕ 15 ꯆꯍꯤ ꯍꯦꯟꯂꯛꯄ ꯄꯤꯕꯗꯥ ꯃꯍꯥꯛꯀꯤ ꯏꯔꯥꯠ ꯄꯥꯎꯈꯨꯝꯅ ꯄꯥꯎꯖꯤꯟꯅꯕ ꯉꯝꯈꯤ꯫ ꯃꯁꯤ ꯇꯧꯕꯗꯥ, ꯃꯍꯥꯛꯅ ꯃꯅꯁꯦꯍ ꯄꯣꯠꯈꯤ—ꯖꯨꯗꯥꯒꯤ ꯔꯥꯖꯥꯁꯤꯡꯒꯤ ꯃꯔꯛꯇ ꯈ꯭ꯔꯥ ꯍꯦꯟꯅ ꯑꯔꯨꯕ ꯑꯃ ꯑꯣꯏꯕꯗꯨ ꯑꯩꯈꯣꯏ, ꯑꯃꯁꯨꯡ ꯖꯨꯗꯥꯕꯨ ꯈꯨꯇꯨꯛ ꯇꯥꯕ ꯃꯇꯝ ꯇꯥꯕ ꯑꯃꯁꯨꯡ ꯂꯥꯟꯁꯤꯟꯅꯕꯒꯤ ꯃꯃꯥꯡ ꯃꯃꯥꯡꯗ ꯆꯠꯂꯛꯄ ꯃꯥꯔꯤ ꯇꯔꯦꯠꯀꯤ ꯑꯍꯥꯟꯕ ꯑꯣꯏꯕ ꯔꯥꯖꯥꯁꯨ ꯑꯣꯏ꯫ 1856ꯗ, ꯇ꯭ꯔꯨ ꯋꯤꯠꯅꯦꯁꯅ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯥꯟ ꯑꯦꯗꯕꯦꯟꯇꯤꯖꯝꯒꯤ ꯃꯥꯏꯔꯥꯡꯗ ꯊꯥꯛꯂꯛꯄ ꯂꯥꯛꯈꯤ, ꯑꯗꯨꯕꯨ ꯃꯈꯣꯏꯅ ꯍꯤꯡꯕ ꯈꯜꯂꯤ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯃꯄꯨꯡ ꯃꯇꯧ ꯇꯧꯗꯅ ꯁꯤꯅꯕ ꯈꯜꯂꯣꯏ꯫ 1863 ꯐꯥꯎꯕꯗ, ꯃꯈꯣꯏꯅ “ꯖꯦꯔꯤꯀꯣ” ꯑꯗꯨ ꯑꯃꯨꯛ ꯁꯥꯕꯥ ꯁꯦꯝꯂꯤ ꯑꯃꯁꯨꯡ ꯃꯃꯥꯡ ꯃꯃꯥꯡꯗ ꯍꯦꯟꯂꯛꯄ ꯂꯥꯟ ꯎꯠꯂꯛꯄ ꯑꯗꯨ ꯍꯧꯔꯛꯈꯤ; ꯃꯁꯤꯅ ꯑꯍꯥꯅꯕꯥ ꯃꯈꯣꯏꯗꯃꯛ September 11, 2001 ꯑꯗꯨ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯗ ꯂꯣꯏꯁꯤꯜꯂꯛꯄ ꯑꯦꯛꯈꯣꯏꯒꯤ ꯃꯄꯨꯡ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯌꯜ ꯕꯦꯕꯤꯂꯣꯟꯒꯤ ꯂꯥꯟꯁꯤꯟꯕꯗ ꯆꯠꯂꯛꯄ ꯃꯔꯤ ꯑꯍꯨꯝꯒꯤ ꯂꯃꯗꯝ ꯑꯗꯨꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯣꯏꯕ ꯑꯁꯤ ꯈꯪꯍꯟꯕ ꯉꯝꯍꯟꯈꯤꯗꯦ꯫
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Mfalme Hezekia, mwaka 1863 ulipowadia, alipojibiwa ombi lake la kuishi. Bwana akatoa ishara kwamba sala yake ilikuwa imekubaliwa. Mungu akaithibitisha sala hiyo kwa kulisogeza jua, nao Wababiloni wakaiona kazi ya Mungu mbinguni, ingawa hawakujua maana yake. Kisha Wababiloni wakaja Yerusalemu ili wapate kujua habari za Mungu aliyekuwa na uwezo wa kulitawala jua. Badala ya kumtukuza Mungu wa Mbinguni, mfalme Hezekia, badala ya kufa kwa nafsi yake, akachagua kulitukuza hekalu lake na mji wake badala ya Mungu aliyekuwa amechagua kuweka jina Lake katika hekalu na mji huo.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Uyo uasi ulileta unabii ya kwamba watoto wa uzao wake wangekuwa watumwa na matowashi katika Babeli. Watoto hao walikuwa Danieli, Hanania, Mishaeli na Azaria, nao wanawakilisha kizazi cha mwisho cha kiroho cha Waadventista Wasabato wale wanaotambua Septemba 11, 2001 kuwa hatua ya mgeuko katika historia ya mataifa ya ulimwengu na ya kanisa, wakati nuru inapotolewa ambayo itawajaribu na kuwatia muhuri wale mia moja arobaini na nne elfu.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
ئەو ڕۆژانەدا حەزەقیا نەخۆش بوو تا لای مردن. ئیشایا پێغەمبەر، کوڕی ئامۆز، هات بۆ لای و پێی گوت: یەزدان ئاوا دەفەرموێت: ماڵەکەت ڕێک بخە، چونکە دەمرێیت و ناژیتەوە. ئەوسا ڕووی خۆی بۆ دیوارەکە وەرگێڕا و نوێژی بۆ یەزدان کرد و گوتی: ئەی یەزدان، تکایە ئێستا یادت بێتەوە کە چۆن لەبەردەمت بە ڕاستی و بە دڵێکی تەواو ڕەفتارم کردووە، و ئەوەم کردووە کە لە چاوتدا چاکە. و حەزەقیا بە توندی گریا. و ڕوویدا کە پێش ئەوەی ئیشایا لە ناوەڕاستی حەوشەکە دەرچووبێت، وشەی یەزدان بۆی هات و فەرمووی: بگەڕێوە و بە حەزەقیا، سەرکردەی گەلەکەم، بڵێ: یەزدان، خودای داودی باوکت، ئاوا دەفەرموێت: نوێژەکەتەم بیست، فرمێسکەکانتەم بینی؛ ئەوەتا، دەتچاک دەکەمەوە؛ لە ڕۆژی سێیەمدا بەرز دەبیتە ماڵی یەزدان. و پازدە ساڵ بۆ ڕۆژەکانت زیاد دەکەم؛ و تۆ و ئەم شارە لە دەستی پاشای ئاشور ڕزگار دەکەم؛ و ئەم شارە بۆ خۆم و بۆ داودی بەندەم پاراستن دەکەم. ئیشایا گوتی: پارچەیەک هەنجیر بهێنن. ئینجا هێنایان و لەسەر دوومەڵەکە دانا، و چاک بووەوە. حەزەقیاش بە ئیشایا گوت: نیشانەکە چییە کە یەزدان دەمچاک دەکاتەوە و من لە ڕۆژی سێیەمدا بەرز دەبمە ماڵی یەزدان؟ ئیشایا گوت: ئەمە ئەو نیشانەیەیە کە لەلایەن یەزدانەوە بۆت دەبێت، کە یەزدان ئەو شتە دەکات کە فەرموویەتی: سێبەرەکە دە پەلە بەپێش بچێت، یان دە پەلە بۆ دواوە بگەڕێتەوە؟ حەزەقیا وەڵامی دایەوە: شتێکی ئاسانە بۆ سێبەرەکە کە دە پەلە دابەزێت؛ نەخێر، بەڵکو با سێبەرەکە دە پەلە بۆ دواوە بگەڕێتەوە. ئیشایا پێغەمبەر هاواری بۆ یەزدان کرد؛ ئەویش سێبەرەکەی دە پەلە بۆ دواوە گێڕایەوە، بەو پەلانەی کە لە پێوانەی ئاحازدا دابەزیبوو. لەو کاتەدا بەرۆداخ-بەلادان، کوڕی بەلادان، پاشای بابڵ، نامە و دیارییەکی بۆ حەزەقیا نارد؛ چونکە بیستبووی کە حەزەقیا نەخۆش بووە. حەزەقیا گوێی لێیان گرت و هەموو ماڵی شتە بەهادارەکانی خۆی نیشانی دان، زیو و زێڕ و بۆنی خۆش و ڕۆنی گرانبەها و هەموو ماڵی چەکەکانی و هەرچی لە گەنجینەکانی دۆزرابوو: لە ماڵەکەیدا و لە هەموو دەسەڵاتدارێتییەکەیدا هیچ شتێک نەبوو کە حەزەقیا نیشانیان نەدابێت. ئەوسا ئیشایا پێغەمبەر هات بۆ لای حەزەقیا پاشا و پێی گوت: ئەم پیاوانە چییان گوت؟ و لەکوێوە هاتن بۆ لات؟ حەزەقیا گوتی: لە وڵاتێکی دوورەوە هاتوون، واتە لە بابڵ. ئەویش گوتی: لە ماڵەکەتدا چییان بینیووە؟ حەزەقیا وەڵامی دایەوە: هەموو ئەو شتانەیان بینیووە کە لە ماڵی منن؛ لە گەنجینەکانمدا هیچ شتێک نییە کە نیشانیان نەدابێت. ئیشایا بە حەزەقیا گوت: وشەی یەزدان ببیستە. ئەوەتا، ڕۆژانێک دێن کە هەموو ئەوەی لە ماڵەکەتدایە، و ئەوەی باوباپیرانت تا ئەمڕۆ کۆیان کردووەتەوە، بۆ بابڵ دەبرێت؛ هیچ شتێک جێناهێڵدرێت، یەزدان دەفەرموێت. و لە کوڕەکانتیش، ئەوانەی لێت دەردەچن و دەیانزێیت، دەیانبەن؛ و لە کۆشکی پاشای بابڵ خاسی دەبن. ئەوسا حەزەقیا بە ئیشایا گوت: باشە وشەی یەزدان کە فەرموویت. و گوتی: ئایا باش نییە ئەگەر ئاشتی و ڕاستی لە ڕۆژگارەکانمدا بێت؟ و باقیی کردارەکانی حەزەقیا، و هەموو هێزی، و چۆن حەوزێک و کەنالاویەکی دروست کرد و ئاوەکەی هێنایە ناو شار، ئایا لە پەرتووکی ڕووداوەکانی پاشاکانی یەهودا نەنووسراون؟ و حەزەقیا لەگەڵ باوباپیرانی خۆی نووست؛ و مەنەشە، کوڕی، لە شوێنی ئەو پاشایەتی کرد. 2 Kings 20:1–21.
The next verse says:
Aaya yakunja yikulombola iti:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
मनश्शेह जब राज्य गर्न लागे, तब उनी बाह्र वर्षका थिए, र उनले यरूशलेममा पचपन्न वर्ष राज्य गरे। अनि उनकी आमाको नाउँ हेफ्सीबाह थियो। २ राजा २१:१।
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Hekezekia mfumu mbwenu buga mu muthonde wa Nyasaye, ahombere munju yakwe mu ndondochi kandi afwa busa, chisakhalire buti? Yahegirwe emyaka ikumi na etaano eyiyongerwa, kandi emyaka esatu inyuma yayo Manase omubi yalwa. Mu 1856 chisakhalire buti, singa Adventism yahamberire okuhinduka okuva Philadelphia kugenda Laodicea, yahombere enju yayo mu ndondochi, kandi yalesire amazima g’omusingi ga William Miller nga gatakwanguka? Ndowooza tetulimenya na lumu eky’okuddamu eri ekibuuzo ekyo, naye ekitwamanya ni nti “Danieli yateeka mu mutima gwe nti talyeebuuza n’ekitundu ky’ennyama ya kabaka, newakubadde omwenge gwe yanywanga.”
We will continue Daniel chapter one in the next article.
Em dê di gotara pêş de de Daniel beşa yekemê bidomînin.