The books of Daniel and Revelation complement each other, meaning together they are perfected.
Pirtûkên Daniel û Vahyayê hevûdu temam dikin; wateya wê ev e ku bi hev re têne kamilkirin.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Mu Busukuzi, ebitabo byonna ebya Bayibuli bisisinkana ne bikoma. Wano we wali ekijjuvu eky’ekitabo kya Danyeri.” Ebikolwa by’Abatume, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
mianda ya unabi wa Biblia ni lazima iwe kitovu cha mwanafunzi wa unabi, kwa maana humo ndimo historia ya nje ya siku za mwisho imewekwa wazi hasa.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“ꯑꯃꯁꯨꯡ ꯑꯇꯣꯞꯄ ꯃꯑꯣꯡꯗ ꯌꯥꯝꯅ ꯍꯦꯟꯅꯒꯅꯤ ꯑꯗꯨꯒ ꯂꯩꯕ ꯂꯣꯟꯒꯤ ꯃꯇꯦꯡꯗ, ꯂꯩꯕꯥꯛꯁꯤꯡꯒꯤ ꯆꯥꯎꯈꯠꯄ ꯑꯃꯁꯨꯡ ꯂꯣꯡꯈꯠꯄ ꯍꯥꯏꯕ ꯄꯥꯎꯁꯤꯡ ꯀꯔꯝꯅꯥ ꯄꯥꯜꯂꯤꯕꯅꯣ ꯍꯥꯏꯕ ꯃꯈꯜ ꯇꯝꯕꯥ꯫ ꯌꯨꯋꯥꯁꯤꯡꯅ ꯃꯁꯤ ꯑꯗꯣꯝꯒꯤ ꯑꯌꯦꯠꯄ ꯇꯝꯕꯤꯌꯨ, ꯑꯃꯁꯨꯡ ꯌꯣꯟꯅ ꯎꯕꯤꯌꯨ ꯑꯗꯨꯒ ꯂꯩꯕꯥꯛꯁꯤꯡꯒꯤ ꯑꯆꯨꯝꯕ ꯃꯌꯥꯏ ꯄꯥꯛꯅꯕ ꯑꯁꯤ ꯑꯔꯥꯅꯕ ꯂꯩꯔꯤꯁꯤꯡꯒꯤ ꯃꯇꯝ ꯑꯁꯤꯗ ꯌꯨꯝꯅꯥ ꯄꯨꯟꯁꯤꯜꯂꯛꯈꯤꯕ ꯍꯥꯌꯕ ꯎꯕꯤꯌꯨ꯫ ꯃꯍꯥꯛꯅ ꯑꯆꯧꯕ ꯁꯨꯗꯥꯔ ꯇꯧꯕ ꯑꯣꯟꯁꯤꯡꯒꯤ ꯄꯨꯋꯥꯔꯤꯗꯁꯨ ꯇꯝꯕꯤꯌꯨ, ꯑꯃꯁꯨꯡ ꯎꯕꯤꯌꯨ ꯀꯔꯤꯒꯨꯝꯕ ꯃꯇꯝ ꯀꯌꯥꯗꯥ ꯃꯁꯤ ꯂꯩꯔꯤꯁꯤꯡ ꯑꯁꯤ ꯔꯥꯔꯦ, ꯍꯥꯏꯅꯥ ꯑꯡꯒꯥꯎꯕ ꯂꯩꯔꯕ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯄꯥꯟꯁꯤꯡꯕꯨ ꯀꯥꯔꯥꯒꯥꯔꯗ ꯑꯃꯁꯨꯡ ꯁꯥꯖꯤꯡ ꯇꯧꯕ ꯃꯐꯝꯗ ꯄꯨꯈꯤꯕ ꯑꯣꯏꯅꯁꯨ, ꯃꯁꯤꯛ ꯑꯁꯤ ꯄꯤꯕ ꯆꯥꯒꯠꯁꯤꯡ ꯑꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ ꯃꯥꯌꯣꯛ ꯄꯥꯡꯈꯤꯕ ꯎꯕꯤꯌꯨ꯫” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Ebyafa eby’obutukuvu, oba “ebibinja ebinene eby’okuddamu okutereeza,” oba “okuyimuka n’okugwa kw’obwakabaka;” ebyafaayo eby’obutukuvu nsonga ya bulamu oba kufa mu Kigambo kya Katonda. Pawulo yawandiika mu 2 Abasesalonika essuula eyokubiri nti abo abatagala mazima, era oluvannyuma ne bakkiriza obulimba obw’amaanyi; bakikola kubanga baasalawo okug rejecta obubaka Pawulo bwe yalaga mu kitundu ekyo. Ekitundu ekyo kiraga enkolagana ya Rooma ey’abamawanga ne Rooma eya paapa, era y’emu n’enkolagana ya Perugamo ne Siyatira, era nate y’emu n’enkolagana y’ekyuma n’ebbumba, era era n’enkolagana y’omusota n’ensolo. Okuyimuka kwa Rooma eya paapa okukiikiriddwa Siyatira n’okugwa kwa Rooma ey’abamawanga nga kikiikiriddwa Perugamo ge mazima abo abakkiriza obulimba obw’amaanyi ge bakyawa.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Mundarîxa Milleriyan de, mujadala ya di navbera Milleriyan û Protestantan de, ya ku rêya xwe girt ser nexşeya pêşeng a 1843-an, li ser wê yekê bû ku di aya çardehan a Daniel yanzdeh de kîjan hêza dîrokî wekî “talankerên gelê te” hatibû nîşandan. Ma talanker bilindbûna Romaya pagan bû, wekî ku Milleriyan îdia dikirin, yan jî ketina Seleukiyan bû, wekî ku Protestantan digotin?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“جگ ایو نەتەوەیەک کە هاتۆتە سەر شانۆی کردار، ڕێگەی پێدراوە شوێنی خۆی لەسەر زەوی داگیر بکات، تاکو ئەوە دیار بێت ئایا مەبەستی ‘چاودێر و پیرۆزەکە’ بەجێ دەهێنێت یان نا. پێشبینی هەڵکشانی و داڕمانی ئیمپراتۆریە گەورەکانی جیهانی شوێنکەوتووە—بابڵ، مێدۆ-فارس، یۆنان، و ڕۆما. لەگەڵ هەر یەکێک لەمانە، هەروەک لەگەڵ نەتەوەکانی کەم-هێزتر، مێژوو خۆی دووبارە کردەوە. هەر یەکەیان ماوەی تاقیکردنەوەی خۆی هەبوو، هەر یەکەیان شکستی هێنا، شکۆی لاواز بوو، هێزی لەدەست دا، و شوێنی لەلایەن یەکێکی ترەوە داگیر کرا....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Mu kuramuka no kugwa kw’amahanga, nk’uko byasobanuwe neza mu mpapuro z’Ibyanditswe Byera, bakwiriye kwigira uburyo icyubahiro cyo ku rwubutso rw’inyuma n’icy’isi gusa ata gaciro gifite. Babuloni, n’ubushobozi bwayo bwose n’ubwiza bwayo buhebuje, ibintu isi yacu itigeze yongera kubona bisa na byo kuva icyo gihe,—ubushobozi n’ubwiza byasaga n’aho bihamye kandi biramba mu maso y’abantu bo muri iyo minsi,—mbega ukuntu byashizeho rwose! Nk’“ururabyo rw’ibyatsi” rwararimbutse. Uko ni ko harimbuka ibyose bitafite Imana ho urufatiro rwabyo. Icyo gusa ni cyo gishobora kuramba kiboheshejwe ku mugambi wayo kandi kigaragaza imico yayo. Amahame yayo ni byo byonyine bihamye isi yacu izi.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Baibuli histori ni ule maono ambao Solomoni alisema kwamba ukikosekana, watu huangamia. Wamilerite walitambua na kutangaza ile miaka mia moja na hamsini iliyowakilishwa kama “miezi mitano” katika Ufunuo sura ya tisa, aya ya tano na ya kumi, lakini hawakuchimba kwa kina katika historia iliyowakilishwa katika sura ya tisa ya Ufunuo. Walitambua kwa usahihi ile miezi mitano ya aya ya kumi, lakini yaonekana walidhani kwamba kwa kuwa aya ya tano na ya kumi zote mbili zina usemi “miezi mitano,” basi huo uliwakilisha tu msisitizo juu ya unabii wa mateso uliowakilishwa katika aya zote mbili. Sasa yaweza kuonyeshwa kwa urahisi kwamba aya ya tano inapowakilisha “miezi mitano,” huwakilisha miaka mia moja na hamsini iliyoanza katika kifo cha Mohammed mwaka 632, na kuishia mwaka 782 kwa kudhalilishwa kwa Malkia Irene wa Dola ya Byzantine, au Dola ya Roma ya mashariki.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Aba mbere bari bafite ukuri mu ishyirwa mu bikorwa ry’umurongo wa cumi, nk’urugamba rwa Nikomediya rwo ku wa 27 Nyakanga 1299, nk’intangiriro y’imyaka ijana na mirongo itanu yarangiranye no gucishwa bugufi kwa Konsitantini wa nyuma wategetse i Konsitantinopoli ku wa 27 Nyakanga 1449. Umurongo ku wundi, igihe cy’imyaka ijana na mirongo itanu kigaragaza Isilamu y’isi yose, nk’uko ihagarariwe n’akaga ka mbere ka Isilamu yo muri Arabiya n’akaga ka kabiri ka Isilamu yo muri Turukiya. Isilamu yacishije bugufi umwami n’umwamikazi icyarimwe ni yo igaragaza Isilamu y’isi yose inesha ubwami bugizwe n’umugore, uhagarariwe na Irena, n’umugabo uhagarariwe na Konsitantini wa nyuma.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
ꞌaŋga 150 waŋa-naŋga, Irene aŋgukwiye kuhumiliasiyo muhelekayo mɛt, Arabia-ya Islam-ya Byzantine-ya area, ndaŋga territory, ŋgikawaya. Aŋga Irene kuhumiliasiyo mɛt mɛna, yeŋga myaka ithatu tribute kupaya kulazimika, ndaŋga exactions zingi. Constantine wa mwisho kuhumiliasiyo mɛt mɛna, myaka ine ya kuanza kulamya, iyo kuzingirwa, ndaŋga kuangushwa kwa mji mkuu wa Roma ya mashariki, mɛt kuhelekayo. Mu mashauri gosi gambili, iyo Islam yiŋga: Irene-ya Arabia-ya Islam, ndaŋga Constantine wa mwisho-ya Turkish Islam. Mu siku za mwisho, dunia yosi-ya Islam, mashahidi gambili wa Arabia-ya ndaŋga Turkish Islam, sawa vya taabu ya kwanza na ya pili vyatɔndiweyo, kwanza territory kukamata, kisha mji mkuu. Kiumbe cha kisiasa cha siku za mwisho, kilachowakilishwa na Constantine wa Roma ya mashariki, kwa ishara kiolewa na kiumbe cha dini cha siku za mwisho, kilachowakilishwa na Irene wa Roma ya mashariki. Natumia neno kiumbe cha kisiasa na cha dini ili kuonyesha kwamba ishara ya sanamu ya mnyama hutokea kwanza katika Marekani, kisha katika ulimwengu. Sanamu ya mnyama ndiyo ndoa ya kiishara ya Constantine na Irene, ambao wote wawili hudhalilishwa kwa kupoteza territory yao na mji mkuu wao kwa Islam.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
ಅವರ ವಿವಾಹವು ಆ ಎರಡು ಇತಿಹಾಸಗಳನ್ನು ಪರಸ್ಪರ ಹೊಂದಿಸುವುದರ ಮೂಲಕ ಗುರುತಿಸಲ್ಪಡುತ್ತದೆ; ಮತ್ತು ಕ್ರಿ.ಶ. 313ರಲ್ಲಿ ಮಿಲಾನ್ ಘೋಷಣಾಪತ್ರ ಜಾರಿಗೆ ಬಂದಾಗ, ಕಾನ್ಸ್ಟಾಂಟಿಯಾ ಮತ್ತು ಲಿಸಿನಿಯಸ್ ಅವರ ನಡುವಿನ ವಿವಾಹದ ಮೂಲಕ ಅದಕ್ಕೆ ಪೂರ್ವರೂಪ ನೀಡಲ್ಪಟ್ಟಿತು; ಆಗ ಸ್ಮಿರ್ನೆಯ ಸಂಕೇತಾತ್ಮಕ ಸಭೆಯು ಅಂತ್ಯಗೊಂಡು, ಪರ್ಗಮೋಸದ ಸಂಕೇತಾತ್ಮಕ ಸಭೆಯು ಆರಂಭವಾಯಿತು. ಪೌಲನು ಬಲವಾದ ಮೋಸವನ್ನು ಸ್ವೀಕರಿಸುವವರಾಗಿ ಗುರುತಿಸುವವರು, ಪಾಪದ ಮನುಷ್ಯನು ಪ್ರಕಟಗೊಳ್ಳುವ ಮೊದಲು ಸಂಭವಿಸುವ ಧರ್ಮಭ್ರಷ್ಟತೆಯನ್ನು ಒಳಗೊಂಡಿರುವ ಪೌಲನ ಎಚ್ಚರಿಕೆಯ ಸಂದೇಶವನ್ನು ನೋಡಲು ನಿರಾಕರಿಸುತ್ತಾರೆ. ಆ ಧರ್ಮಭ್ರಷ್ಟತೆ ಪರ್ಗಮೋಸದ ಇತಿಹಾಸದಲ್ಲಿ ನಡೆಯುತ್ತದೆ; ಮತ್ತು ಪಾಪದ ಮನುಷ್ಯನು ಕ್ರಿ.ಶ. 538ರಲ್ಲಿ ಪ್ರಕಟಗೊಂಡನು, ಆಗ ಥುವತೀರದ ಸಭೆಯು ಆರಂಭವಾಯಿತು.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, 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, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Muuntu nîkũmũheenye na njira o na ĩrĩkũ: nĩgũkorwo mũthenya ũcio ndũgũũka kana mbere gũtanoka kũuƙe kũgwatwo nĩ kũrĩa kwa mbere, na mũndũ ũcio wa mehia aheanĩrwo, mwana wa gũthũkũmwo; ũrĩa ũgĩkũgana na kwĩinũa igũrũ rĩa kĩrĩa gĩothe kĩetagwo Ngai kana kĩrĩa gĩothe kĩhooyagwo; nĩguo we ta Ngai agĩikara hekarũ-inĩ ya Ngai, arĩonania we mwene atĩ nĩ we Ngai. 2 Athesalonike 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Histori ya Roma ya mashariki inatoa mashahidi wawili wa kweli ya kinabii ambayo pia inawakilishwa katika uhusiano wa mfano wa Roma ya mashariki na Roma ya magharibi. Katika uhusiano huo, Roma ya magharibi ni kanisa, na Roma ya mashariki ni dola. Roma ni muungano wa kanisa na dola kama inavyowakilishwa kwa chuma na udongo katika Danieli sura ya pili.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
소아시아에 관한 요한계시록 9장의 성스러운 역사에서 비롯된 다른 두 증언은, 마지막 날들에 전 세계적 이슬람이 교회와 국가의 결합으로 표상되는 한 세력에게 맞서 그 영토와 수도를 탈취한다는 사실이 설득력 있게 드러날 수 있는 한 이유를 뒷받침한다. 오스만은 1299년 7월 27일 니코메디아의 영토를 정복하였고, 그 후 2년 뒤인 1301년에 니케아의 영토를 정복하였다. 그의 아들은 1331년에 수도 니케아를 정복하였고, 동일한 그 아들은 1337년에 끝난 4년간의 포위전으로 수도 니코메디아를 정복하였다. 선구자들은 1299년 7월 27일을 오스만과 함께 표지하였으나, 다음 전투 곧 니케아 전투를 오스만 제국 수립의 역사적 두 번째 단계로는 결코 살펴보지 않았다. 1299년 7월 27일은 일요일 법에 이르기까지 여러 단계 가운데 첫 번째 단계였다. 터키 이슬람의 처음 두 단계는 1449년에 끝나고, 그 후 다시 1840년에, 그 후 다시 9/11에, 그리고 그 후 다시 2023년 12월 31일에 끝난 하나의 예언의 시작을 식별하였다.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Tala ya kwanza ya hatua hizo mbili haikuashiria tu mwanzo wa miaka mia moja na hamsini, bali pia iliashiria mwanzo wa miaka thelathini na minane. Ilianza kwa Osman kuiteka nchi ya Nikomedia, nayo ikaisha miaka thelathini na minane baadaye wakati mwana wa Osman alipoiteka mji mkuu wa Nikomedia mwishoni mwa kuzingirwa kwa miaka minne katika mwaka 1337. Hesabu ya thelathini na minane inawakilisha “kuinuka,” nayo hatua ya kwanza ya Osman kuiteka nchi hiyo iliashiria kuinuka kwa Uislamu wa Kituruki. Katika hatua hiyo ya kwanza ya miaka thelathini na minane, kuzingirwa kwa “miaka minne” kunaashiria hitimisho. Katika hatua ya mwisho ya miaka mia moja na hamsini, fedheha hutolewa, na miaka minne baadaye, katika mwaka 1453, mji mkuu wa Rumi ya mashariki hutekwa.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Omu 1453 mu ba Ottoman Turks, oba nga mutabani wa Osman bwe yawamba Nicomedia mu 1337 ne Nicaea mu 1331, mu mbeera zino zonna essaza ekkulu lyonna lyali mu kiseera ekimu mu byafaayo nga lye ssaza ekkulu erya Rooma ey’ebuvanjuba. Emisittale gino gyonna esatu ginoonnyola okuwangulwa kwa Rooma ey’ebuvanjuba. Buli omu ku misittale egyo esatu gulaga Obusiraamu nga busooka okuwangula ettaka, oluvannyuma ne ssaza ekkulu lya Rooma ey’ebuvanjuba. Erinnya lya buli ssaza ekkulu ku ago essatu kye kimu n’erinnya ly’ettaka eryo. Buli omu ku misittale egyo esatu gulina abantu ab’enjawulo ab’ebyafaayo aba alufa ne omega. Nga ginoonnyola enkolagana ya kkanisa n’obwakabaka, awamu n’okukkakkanyizibwa kwa Isiraamu ku kabaka ne mukyala wa kabaka bombi, okukakkanyizibwa okw’obunnabbi kugatta emisittale gyabwe ne Rooma ey’ebugwanjuba, era nayo eyakkakkanyizibwa Constantine Omukulu bwe yalonda Constantinople okusinga ekibuga Rooma mu 330. Okukkakkanyizibwa okw’enkomerero kwa Rooma ey’ebugwanjuba kwatuuka mu 476 ne kabaka wayo ow’enkomerero, era okuva awo n’eyongera okukendeera amangu nnyo.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
रूमा रा पश्चिम, पूर्वी रूमा संग सम्बन्धमा कलीसिया थियो; पूर्व राज्य थियो। सुरुमा 330 मा अपमान, त्यसपछि 476 मा अपमान, अनि 782 मा, र फेरि 1449 मा। एउटा राज्यको विभाजनबाट सुरु भएको अपमानको एक रेखा—476 मा सम्राट, र त्यसैले साम्राज्य नै, गुमाउनु परेको अपमानले पछ्याइएको—त्यसपछि इस्लामले पहिले 782 मा पूर्वको भूभागमाथि, र त्यसपछि 1453 मा पूर्वको राजधानीमाथि अपमान ल्यायो।
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
الكتاب المقدس، في نبوءته عن الإسلام، يُظهر خطَّي روما الشرقية والغربية معًا، والنور الذي يُنتجه الإسلام اليوم هو على وفاقٍ مع النور التأسيسي الذي كان للإسلام عند روّاد الحركة الميلرية، لكنه يتجاوزه إلى مدى بعيد. وكان زمن الامتحان الذي بدأ في سنة 2024 بسؤال: من هم «اللصوص من شعبك الذين يثبتون الرؤيا» هو الألفا لفترة الامتحان، والآن، في نهاية فترة الامتحان، يضيف النور الآتي من موضوع الإسلام في الأصحاح التاسع من سفر الرؤيا شهودًا على روما الغربية والشرقية لم يُجرِ تقييمهم قطّ إلا في هذه الأيام الأخيرة الحاضرة.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Uɨslam ɨn’ mʉtwe wa unabii, ɨng’watɨrwe mʉ ndumi ya tisa kufika ya ikumi na moja, ɨkwonganɨsya mɨstari ya historia ɨrɨ mʉ mavesi ya ikumi kufika ya ikumi na sita ya Danieli ikumi na moja, kwa kutoa ushuhuda ɨwʉ ɨkwungana na mɨstari ɨsya tayali syalɨ mʉ majadiliano mʉ makala aya. Lakini mʉ kielelezo kya kinabii kya kuinuka kwa Uɨslam, mʉmo mna kuinuka kwa mwendo wa Wamilleri na tena mwendo wa wale elfu mia moja na arobaini na nne. Vipindi viwili vya miaka minne, vilivyowekwa kwa uthabiti mʉ ndani ya unabii wa nyakati wa Ufunuo tisa na kama sehemu yake, hutoa ushuhuda kwa miaka minne ya 1840 hadi 1844. Mʉ 1844 wakati wa kinabii haupo tena; kwa hiyo kipindi cha mfano cha miaka minne hufafanuliwa kwa tabia zake za kinabii, si kwa wakati. Kipindi cha kwanza cha miaka minne chatambulisha Uɨslam ikiiteka Nikomedia, mji mkuu wa zamani wa Roma ya mashariki, mwaka 1337, miaka thelathini na minane baada ya baba yake kuiteka nchi ile. Miaka minne ya pili yatambulisha kufedheheshwa kwa watawala wa kisiasa na wa kidini wa Roma ya mashariki mwaka 1449, kulikosababishwa na Uɨslam; na miaka minne ya tatu yatambulisha udhihirisho wa utukufu wa nguvu za Mungu wakati malaika aliyeiangaza dunia kwa utukufu wake alishuka tarehe 11 Agosti, 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Okuvuka kw’Abamiira ya Milla mu byafaayo by’omumalayika ow’olubereberye n’ow’okubiri kukwatagana n’ebyafaayo by’omumalayika ow’okusatu mu kiseera eky’okuteekebwako akabonero kw’abo obusiriivu kikumi mu enkumi n’enkumi nnya mu nkumi nnya. Omulimu ogwo ogw’okusembayo ogw’okuteekebwako akabonero gwe gusangulamu ekibi, gwe kugattibwa kw’Obwakatonda n’obuntu, era gubeerawo mu kiseera ky’olutalo oluleetebwa Obusiraamu.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Û ew qulema bêbinî vekir; û ji qulemê dûmanek rabû, wekî dûmana firineke mezin; û ji ber dûmana qulemê roj û hewa tarî bûn. Û ji dûmanê kûçikên melax li ser erdê derketin; û hêz hate dayîn wan, wekî ku aqrebên erdê hêz hene. Û ferman hate dayîn wan ku nezirarê bidin giya erdê, ne tu tiştê kesk, ne tu dar; lê tenê wan mirovan ku mohra Xwedê li eniyên xwe tune ne. Eyandina Yûhennayê 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Obwo kutu mbotunu kwa kila unabii uko katika siku za mwisho, kwa hiyo kifungu hiki kinatambulisha kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Unabii wa Uislamu katika Ufunuo tisa unatoa ufunguo wa kihistoria wa kuleta pamoja mfano ulio mkamilifu zaidi wa nguvu ile inayothibitisha maono katika historia iliyofikia kilele tarehe 11 Agosti, 1840, wakati Uislamu ulipowekwa chini ya kizuizi. Tangu wakati huo ushuhuda wa Ufunuo tisa uliendelea hadi sura ya kumi na historia ya malaika wa kwanza na wa pili. Kisha katika sura ya kumi na moja ole wa tatu huwasili ghafula katika sheria ya Jumapili, ambapo ndipo kilio kikuu cha malaika wa tatu huanza. Sura ya tisa ndiyo ufunguo wa Uislamu katika kupanga kuinuka na kuanguka kwa falme kama ilivyowekwa katika Danieli na Ufunuo. Sura za kumi na kumi na moja zinatambulisha uzoefu wa mabikira wenye hekima mia moja na arobaini na nne elfu. Sura ya tisa inatambulisha ishara inayothibitisha maono ya nje, na sura za kumi na kumi na moja zinatambulisha maono ya ndani yanayohusiana na kumfuata Mwana-Kondoo mpaka Patakatifu pa Patakatifu.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Uvumbuzi sura ya kumi hufunguliwa kwa Kristo akiwa malaika mwenye nguvu ashukaye akiwa na kijitabu kilichofunguliwa. Tukio hilo lilitimizwa tarehe 11 Agosti, 1840, mwishoni mwa unabii wa Ufunuo tisa unaotambulisha miaka mia tatu tisini na moja na siku kumi na tano. Ufunuo kumi hutambulisha historia kuendelea mbele hadi pale ujumbe ulipokuwa mchungu tumboni mwa Yohana tarehe 22 Oktoba, 1844. Miaka minne ya 1840 hadi 1844 huanza kwa kuwasili kwa malaika wa kwanza na kuishia kwa kuwasili kwa malaika wa tatu. Miaka hiyo minne iliyofuata baada ya kutimizwa kwa tarehe 11 Agosti, 1840, ilifananishwa kwa mfano na miaka minne kutoka tarehe 27 Julai, 1449 hadi 1453 mwanzoni mwa ile miaka mia tatu tisini na moja na siku kumi na tano. Vipindi hivyo vyote viwili vya miaka minne vinalingana na miaka minne ya mazingiwa ya Nikomedia kutoka 1333 hadi 1337. Kwa ishara, Roma ya mashariki ilishindwa na Uislamu mara tatu. La kwanza lilikuwa katika mazingiwa ya Nikea mwaka 1331, kisha mazingiwa ya miaka minne ya Nikomedia mwaka 1337, na kisha mazingiwa ya Konstantinopoli mwaka 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
ديوكليتيان قسّم روما قانونيًا إلى شرق وغرب سنة 293، وقسّم قسطنطين روما نبويًا إلى شرق وغرب سنة 330. وفي سنة 395، عند وفاة الإمبراطور ثيودوسيوس الأول، انقسمت الإمبراطورية انقسامًا رسميًا ودائمًا إذ أورث الشرق والغرب لابنيه. وانقسمت الكنيسة الكاثوليكية إلى شرق وغرب سنة 1054 في «الانشقاق العظيم». وكان الانقسام تدريجيًا، كما كان الاضمحلال الذي أعقبه. ولا يزال هذا الانقسام قائمًا إلى هذا اليوم بعينه. وفي غضون خمسين سنة من ذلك التاريخ، بدأت الكنيسة الغربية في روما ما يقرب من مئتي سنة من الحملات الصليبية ضد الإسلام. وسقطت روما الغربية حين فقدت آخر أباطرتها سنة 476. وسقطت روما الشرقية سنة 1453. وسقطت روما البابوية سنة 1798. وانقسمت روما الوثنية إلى شرق وغرب في 293 و330 و395. وانقسمت روما البابوية إلى شرق وغرب سنة 1054. وتحدّد الأخت وايت صعود الممالك وسقوطها بوصفه نقطة مرجعية رئيسية في دراسة كلمة الله.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Ubwami ubwo buzanywe mu mucyo w’amateka buvuye mu gice cya cyenda cy’Ibyahishuwe bushimangira impaka yuko ari Roma ishyiraho iyerekwa. Isano ya gihanuzi iri hagati y’Ubuyisilamu n’abihumbi ijana na mirongo ine na bane ni gihamya y’uko ubutumwa bwo gutaka kwa mu gicuku, bwagereranyijwe na Kristo yinjira i Yerusalemu ahetswe n’indogobe, bugaragazwa n’ubuhanuzi bw’igihe bwatangiye mu gihe cy’ishyano rya mbere, bukomeza mu gice cya kabiri cy’ubwo buhanuzi mu ishyano rya kabiri, kandi bugera ku gusohora kwabwo mu mateka y’imyaka ine aho urugendo rw’Abamilerite rw’abamarayika ba mbere n’uwa kabiri rwatangiriye mu gusohora kw’ubwo buhanuzi ubwabwo. Ubwo buhanuzi bwatangiranye n’ikimenyetso cy’“imyaka mirongo itatu n’umunani n’ibiri” (1299 na 1301), iyo myaka ikaba yararanze ukuzamuka kw’Ubuyisilamu, kandi busozwa n’ikimenyetso cy’“imyaka mirongo itatu n’umunani n’ibiri” (1838 na 1840), yaranze ukuzamuka kw’Abamilerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Mu 1844, pa ndòngosolo ya cikondo ca myaka yone ca ba-Millerite, cìvwà cìmwènèshììbwe kùdì kuzingidila kwa 1333 too ne 1337, ne 1449 too ne kuzingidila kwa 1453, dîba dya buprofeta kadyàkufwànyikija kabidi kusalayiibwa to. Kùpàtudiibwa kwa cishìnyì cya bantu lukama ne makumi ànaayi ne bànaayi kwàkwata buludi ne buprofeta bùdì Islam bùpàtudiibwa.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, nangkaya kaw iya ti dayawon dagiti kakabsatmo: ti imam adda iti tengnged dagiti kabusormo; agparintumengto iti sanguanam dagiti annak ni amam. Ni Yuda ket urbon ti leon: manipud iti biktima, anakko, simmang-atka: nagruknoy, nagiddaem a kasla leon, ken kasla daan a leon; siasino ti mangriing kencuana? Ti setro saanto nga umadayo kenni Yuda, wenno ti mangted linteg manipud iti tengnga dagiti sacana, agingga a dumteng ni Shiloh; ket kencuana ti pannakaurnos dagiti ili. Igalutna ti urbon ti asnonna iti ubas, ken ti anak ti asnona iti napili nga ubas; linabanna dagiti kawesna iti arac, ken dagiti badona iti dara dagiti ubas: Dagiti matana agbalinto a nalabaga gapu iti arac, ken dagiti ngipenna mapuputi gapu iti gatas. Genesis 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Abantu ibihumbi ijana na makumi ine na bine bagaragaza mu buryo butunganye kamere ya Kristo, kandi Kristo ni, mu zindi mvugoshusho z’ikigereranyo, “umuzabibu watoranijwe.” Ishimayeli avugwa ko ari umuntu “w’ishyamba” mu Itangiriro 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
ئەو دەبێت پیاوێکی کێوی بێت؛ دەستی ئەو دژ بە هەموو کەسێک دەبێت، و دەستی هەموو کەسێکیش دژ بە ئەو؛ و لە بەردەم هەموو برایانی خۆی نیشتەجێ دەبێت.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
“వన్యము” అని అనువదింపబడిన పదము అరేబియా దేశపు అడవి గాడిదను సూచించును. అంత్యదినములలో క్రీస్తు ప్రతినిధులు ఆ అరేబియా అడవి గాడిద యొక్క సందేశముమీద స్వారీ చేయుదురు—క్రీస్తు యెరూషలేములోనికి ఎక్కి వచ్చిన ఆ గాడిద, బిలాము అతనిని మూడవసారి కొట్టిన తరువాత చివరికి మాటలాడిన ఆ గాడిద. 1840 సంవత్సరమందు మొదటి దూత సందేశమునకు శక్తినిచ్చిన సందేశమును ప్రకటించిన దూతలు, ఆ ఉద్యమమునకు శక్తినిచ్చిన సందేశము ఉన్న అదే ప్రవచన చరిత్రలో అత్యంత సంబంధమున్న మరియు ముఖ్యమైన నూట యాభై సంవత్సరముల ప్రవచనమును చూడలేదు. 1840 నుండి 1844 వరకు గల చరిత్రను మాదిరిగా సూచించిన రెండు నాలుగు సంవత్సరముల కాలములను కూడా వారు అదే కాలప్రవచనమందు చూడలేదు. యూదా గోత్రమునకు చెందిన సింహము ఇప్పుడు “పురాతన మార్గముల” నుండి ఇంతకు ముందెన్నడును కనిపింపనటువంటి వెలుగును తెరచుచున్నాడు; మరియు అది 2023 డిసెంబరు 31 నుండి తెరచబడుచున్న ఆ వెలుగుతో సమ్మతించు వెలుగే. నాష్విల్లును దెబ్బతీయునది ఇస్లామేనా అనే ఏ సందేహమునైనను అది తొలగించును. ఆ వెలుగు రోమా యొక్క చిహ్నమును ప్రకాశింపజేయుచు, అట్లు 2024 సంవత్సరమందు “నీ ప్రజల దొంగలు” విషయమై కలిగిన ఆల్ఫా వివాదమునకు ఓమెగా ప్రకటనగా నిలుచును; అలాగే మిల్లరైట్ చరిత్రలో అదే చిహ్నమును గూర్చిన వాదనకు కూడా అది ఓమెగా చిహ్నముగా ఉండును. ప్రకటన గ్రంథము తొమ్మిదవ అధ్యాయములోనున్న కాలప్రవచనములలోని ఇస్లాం, లక్ష నలభై నాలుగు వేలమందియొక్క ముద్రణకాలమనే అంతర్గత చరిత్రలో బాహ్య సందేశమని అది గుర్తింపజేయుచున్నది. ఈ సత్యమును మేము కొంతకాలముగా బోధించుచు వచ్చితివి; అయితే ఇప్పుడు అది ప్రకటన గ్రంథము తొమ్మిదవ అధ్యాయముతో ప్రారంభమై పదకొండవ అధ్యాయముతో ముగియు ఒకే రేఖపై నిరూపింపబడగలదు. 1840 నుండి 1844 వరకు నెరవేరిన ఇస్లాం కాలప్రవచనముతో సంబంధమున్న మూడవ నాలుగు సంవత్సరముల కాలము, లక్ష నలభై నాలుగు వేలమందియొక్క ముద్రణకాలమును చిత్రింపుచున్నది. ప్రకటన గ్రంథము పదకొండవ అధ్యాయములోనున్న మహా భూకంపముచేత లక్ష నలభై నాలుగు వేలమంది ఒక పతాకముగా ఎత్తబడుదురు.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Di Hezekielê de, beşa sî û heftan, raberkirina gelê Xwedê wekî artêşekî pêvajoyek du gavî ye ku berê bi afirandina Ademê hatibû nîşandan. Yekem, Adem ji axê hate çêkirin; paşê Mesîh hewaya jiyanê tevlî wî kir. Di Hezekielê de, pêxemberiya yekem laşên mirî pêk tîne, lê ew hîn jî mirî ne. Paşê çar bayî li ser wan laşan têne hewandin û ew wekî artêşek mezin rabin. Hejmarên sî û heşt û çil nûnertiya wan her du gavan dikin.
We will continue these things in the next article.
츨라 셍로젤 꾸 누두 토이시 게 지쯔 라이.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Ni nyuma ya hayo kulikuwa na sikukuu ya Wayahudi; naye Yesu akakwea kwenda Yerusalemu. Basi huko Yerusalemu, karibu na lango la kondoo, kuna bwawa liitwalo kwa lugha ya Kiebrania Bethesda, lenye matao matano. Ndani yake walikuwa wamelala watu wengi wenye udhaifu, vipofu, viwete, waliopooza, wakingojea maji yatikiswe. Kwa maana malaika alishuka nyakati fulani akaingia ndani ya bwawa, akayatibua maji; na mtu ye yote aliyeingia wa kwanza baada ya maji kutibuliwa alipona ugonjwa wo wote aliokuwa nao. Na palikuwa na mtu mmoja huko, aliyekuwa na ugonjwa wake muda wa miaka thelathini na minane. Yesu alipomwona amelala, naye akijua ya kuwa amekaa hali hiyo siku nyingi, akamwambia, Je! wataka kuwa mzima? Yule mgonjwa akamjibu, Bwana, mimi sina mtu wa kuniweka ndani ya bwawa maji yatibuliwapo; lakini nikija mimi, mtu mwingine hushuka mbele yangu. Yesu akamwambia, Ondoka, jitwike godoro lako, uende. Mara huyo mtu akawa mzima, akajitwika godoro lake, akaenda; na siku hiyo ilikuwa Sabato. Yohana 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
“Leejjari; mo wax ne, te ngeen jàll dexu Sèred.” Noonu nu jàll dexu Sèred. Diggante bi nu jóge Kaades-Barneya ba kera nu jàll dexu Sèred, juróom-ñetti fukk ak juróom-ñaar ati la woon, ba kera ma xeetu góor ñi doon xarekat yaa ngi sànku, ba jeex a nekk ci biir mbooloom xare ba, ni ko Boroom bi waare woon. Déoteronom 2:13, 14.