In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.
bölüma pêncemîn a Pirtûka Vahiyê de, Şêrê qebîla Yehûda cihê Mesîh wekî ew ê ku serketî bû da ku Peyva Xwedê li gorî iradeya Wî mohr bike û mohrê wê veke, nîşan dide. Di sala 1989-an de, sed û bîst û şeş sal piştî serhildana 1863-an, Şêrê qebîla Yehûda şeş ayetên dawî yên bölüma yazdehemîn a Daniel vekir. Ew ayet bi birîna kujer a papatiyê di 1798-an de dest pê dikin, û şahidiyê ya çawa ew birîna papatî dê were saxkirin û jê derbasî birîna kujer a dawî ya papatiyê bibe, pêşkêş dikin. Ew ayet ji cihê ku bi dawî dibin dest pê dikin; bi dadweriya Romaya papatî.
Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”
ئەو شەش ئایەتە چارەسەربوونی برینی کوشندەی پاپایەتی وەسف دەکەن، هەروەها ئەوەش چۆن یەکێتیی سێلاوەکی ئاژدها، دڕندەکە و پێغەمبەری درۆزن جیهان بەرەو ئارماگەدۆن دەبات، کە لە ئایەتی چل و پێنجدا بە “لە نێوان دەریاکان و کێوی پیرۆزی شکۆدار” ناسێنراوە.
Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.
Alefa na Omega huwakilisha tabia ya Kristo ya kudhihirisha daima mwisho kwa mwanzo. Vuguvugu la matengenezo la wale laki moja na arobaini na nne elfu ndilo vuguvugu la malaika wa tatu, ambalo ni vuguvugu la mwisho lililotanguliwa kwa mfano na mwanzo wake, yaani, vuguvugu la Millerite la malaika wa kwanza na wa pili. Vuguvugu la Millerite lilianza wakati wa mwisho mnamo 1798, ndipo zinapoanza aya sita za mwisho za Danieli kumi na moja, na vuguvugu hilo liliishia katika kufunguliwa kwa hukumu tarehe 22 Oktoba 1844. Vuguvugu la wale laki moja na arobaini na nne elfu linaishia kwenye sheria ya Jumapili nchini Marekani.
At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.
Mu mwandulo gwa kigendo mu kiseera eky’enkomerero mu 1989, Empologoma ey’ekika kya Yuda yasumulula ennyiriri mukaaga ezisembayo eza Danyeri kkumi n’emu; era ku nkomerero y’ekigendo, katono nga Sunday law tennajja, Asumulula ebyafaayo ebyekusifu eby’olunyiriri olw’amakumi ana olwa Danyeri kkumi n’emu. Okunnyonnyola kwa Sister White okw’ekitundu ki ekya Danyeri ekisumululwa kwogera ku kusumululwa mu 1989, era ne ku kusumululwa okwatandika mu mwezi gwa Jjulaayi 2023.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Kitabu kilichotiwa muhuri hakikuwa kitabu cha Ufunuo, bali ilikuwa ni sehemu ile ya unabii wa Danieli iliyohusiana na siku za mwisho. Maandiko yasema, ‘Lakini wewe, ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka’ (Danieli 12:4). Kitabu kilipofunguliwa, tangazo likatolewa, ‘Wakati hautakuwapo tena.’ (Tazama Ufunuo 10:6.) Kitabu cha Danieli sasa kimeondolewa muhuri, na ufunuo aliompa Kristo Yohana unapaswa kuwafikia wakaaji wote wa dunia. Kwa kuongezeka kwa maarifa watu fulani wanapaswa kutayarishwa ili wasimame katika siku za mwisho. . . .”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Mu butumwa bw’umumalayika wa mbere, abantu bahamagarirwa kuramya Imana, Umuremyi wacu, yaremye isi n’ibiyirimo byose. Bahaye icyubahiro ikigo cy’Ubupapa, bituma amategeko ya Yehova aba impfabusa; ariko hazabaho kwiyongera k’ubumenyi kuri iyi ngingo.” Selected Messages, book 2, 105, 106.
The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.
1989లో అంత్యదినాలకు సంబంధించిన దానియేలు గ్రంథంలోని భాగము పదకొండవ అధ్యాయంలోని చివరి ఆరు వచనములే; మరియు నూట నలభై నాలుగు వేలమందియొక్క ఉద్యమము తమ ఉద్యమపు సమాప్తికి చేరుచుండగా, ముద్రవియ్యబడిన దానియేలు గ్రంథంలోని భాగము నలభయ్యవ వచనమునకు చెందిన గూఢచరిత్రయే; అది 1989 నుండి యునైటెడ్ స్టేట్స్లో ఆదివారపు ధర్మశాసనము వరకు ఉన్న చరిత్రను సూచించుచున్నది. నలభయ్యవ వచనమునకు చెందిన ఆ గూఢచరిత్ర నూట నలభై నాలుగు వేలమందియొక్క చరిత్రయే. ప్రతి ప్రవక్త ఆ కాలానికి సాక్ష్యమును అందించుచున్నాడు.
In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.
Muri icyo gice, ukwiyongera kw’ubumenyi “kugenewe gutegurira abantu guhagarara mu minsi ya nyuma,” kugereranya kuvanwaho ikimenyetso cy’imirongo itandatu ya nyuma mu mwaka wa 1989, kandi nanone kugereranya kuvanwaho ikimenyetso cy’amateka yahishwe y’umurongo wa mirongo ine. Muri ayo mateka yombi, guhumekerwa n’Imana kugaragaza yuko hagomba kubaho ukwiyongera kw’ubumenyi ku byerekeye ububasha bwa papa n’itegeko ryo ku Cyumweru. Mu itangiriro no ku iherezo byombi by’umurimo w’abihumbi ijana na mirongo ine na bine, ukwiyongera kw’ubumenyi gutanga uburyo bw’igeragezwa bw’intambwe eshatu, nk’uko bigaragazwa muri Daniyeli igice cya cumi na kabiri.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
او وویل، «ته لاړ شه، اې دانیاله؛ ځکه دا خبرې د پای تر وخته پورې تړل شوې او مُهر شوې دي. ډېر کسان به پاک کړای شي، سپین به کړای شي، او وازمویل شي؛ خو بدکاران به بدکاري کوي؛ او له بدکارانو څخه به هېڅوک نه پوهېږي؛ خو هوښیاران به پوه شي.» دانیال ۱۲:۹، ۱۰.
As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.
Nga swiswi syakulenguluka syonse syakuswewoka, masitepu gatatu agho ghakimiririka na Danieli nga ni “kutozgeka, na kuzgoka ghatuŵa, na kuyezgeka” ghakimirira chimanyikwiro cha kukhira kwa chisimbolo chaumulungu, chakulondezgereka na kuyezgeka kwa uchimi uwo ukatondeka kufiskika, ndipo chakulondezgereka na chiyezgo chachitatu cha litmus icho chikuvumbula nkharo ya magulu ghaŵiri agho ghakupangika chifukwa cha kupokera kwawo, panji kukana kwawo, kusazgika kwa umanyi uko kukafumiskika chisisi. Pakwamba pa gulu la handiredi wani fori-fou sauzandi, masitepu ghatu ghakaŵa Seputembala 11, 2001, chakulondezgereka na Julayi 18, 2020, ndipo pamanyuma dango la Sabata. Paumaliro wa gulu lenelira ilo, masitepu ghatu ni Julayi 2023, kwiza kwa uthenga wa Midnight Cry na dango la Sabata.
The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.
Ujumbe unaowaandaa watu wa Mungu kusimama, uliotiwa wazi mwezi wa Julai 2023, una mistari kadhaa ya ukweli wa kiunabii; na miongoni mwa mistari hiyo yamo maono ya mifupa mikavu iliyokufa ya Ezekieli katika sura ya thelathini na saba. Ezekieli anawasilisha jumbe mbili. Ujumbe wa kwanza huikusanya mifupa pamoja tena, lakini haikuwa mpaka ujumbe wa pili ndipo Israeli ilisimama juu ya miguu yake kama jeshi kuu. Mashahidi wawili wa Ufunuo sura ya kumi na moja waliinuka walipojazwa Roho Mtakatifu.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; na hofu kuu ikawajilia wale waliowaona. Ufunuo 11:11
Ezekiel teaches the same truth.
Hezekîêl heman rastiyê hîn dike.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Na akambwira, Mwana wa mtu, simama kwa miguu yako, nami nitasema nawe. Naye roho ikaingia ndani yangu alipozungumza nami, ikanisimamisha kwa miguu yangu, nikamsikia yeye aliyesema nami. Ezekieli 2:1, 2.
When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”
Mungu wa Mke White anaposema, “kwa kuongezeka kwa maarifa watu wanapaswa kuandaliwa ili kusimama katika siku za mwisho.” Kuongezeka huko kwa maarifa kunatambulishwa kuwa ni “mafuta” katika mfano wa mabikira kumi, na “mafuta” hayo yanawakilisha “jumbe za Roho wa Mungu” na pia “Roho Mtakatifu,” vivyo hivyo “tabia.”
Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.
Julai 2023 na kati y’Umunsi w’itegeko ryo ku Cyumweru wegereje, habaho ukwiyongera k’ubumenyi kuzanira ubwoko bw’Imana ubugingo, maze bukahaguruka. Bahaguruka bagaragaza ko bafite “amavuta” y’ubutumwa bwafunguwe muri icyo gihe. Bahaguruka igihe bafite Umwuka Wera mu nzabya zabo, kandi bahaguruka igihe bafite imico yateguriwe ikimenyetso cy’Imana.
The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.
Hatua ya kwanza ya kujaribiwa iliyoanza mwezi wa Julai 2023, ilifuatiwa na kipindi kinachowaruhusu wale watahiniwa kuikubali au kuikataa mafuta. Wale wanaokubali wanatiwa muhuri na kisha kuinuliwa kuwa bendera wakati wa sheria ya Jumapili inayokuja upesi. Wale wanaokataa mafuta, hupokea upotevu mkuu.
Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.
Bantu baakalata abo baamushiweyo mu tulo twa kipelo mu July 2023, ne paanyuma baakumene ne nkqubo ya kulekesha ya mwisho imbere ya kufungwa kwa ng’anda yaabo ya mwebwe. Inkqubo ya kulekesha yaikali mu mushingo gwa kiporofeto kijanene ne kuumbwa kwa kifaniko kya nyama, mu ntango iyo abo baakalata abo nyene baali no kuzooka ku moyo no kuumba kifaniko kya Kristo munda yabo. Imbombo ya kiporofeto mo inkqubo iyo ya kulekesha ikwete kukamilisibwa ni historia ya 1989 kufika ku sheria ya Sande. Ukubula kwa abo baakalata awo ku musha kwatwala Umwami kuleka mafunzo ga bujuda kungila munda.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.
“Unkulunkulu uyovusa abantu baKhe; uma ezinye izindlela zehluleka, izihlubuki ziyongena phakathi kwabo, ezizobahlunga, zahlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa izwi laYo ukuba bavuke ebuthongweni. Sekufikile ukukhanya okuyigugu, okufanele lesi sikhathi. Kuyiqiniso leBhayibheli, elibonisa izingozi ezisengaphambi kwethu khona manje. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngenkuthalo nasekuhloleni ngokucophelela okukhulu izimiso esizibambayo. UNkulunkulu uthanda ukuba zonke izinhlangothi nezimiso zeqiniso ziphenyisiswe ngokuphelele nangokuphikelelayo, ngomkhuleko nangokuzila ukudla.” Testimonies, volume 5, 708.
All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”
Vaprofeti hinkwavo va vulavula hi masiku ya makumu; hikwalaho, emasin’wini lawa ya makumu, hi Nhlangula wa 2023, Hosi yi ringetile ku “pfuxa” vanhu va Yona, kambe matshalatshala ya Yona ma hlulekile, kutani yi pfumerile leswaku mholovo wo sungula malunghana ni xikombiso xa Rhoma ematin’wini ya Vaadiventa wu vuyelela tanihi xilemukiso xa kusuhi ka makumu. Yi endle leswi, hambileswi “ku vonakala ka nkoka” a “ku tile, loku fanelaka nkarhi lowu.” Ku vonakala loku fikeke hi Nhlangula wa 2023 i “ntiyiso wa Bibele, lowu kombisaka makhombo lama nga henhla ka hina sweswi.” Ku vonakala koloko a ku fanele ku va ku hi yisile “eka ku dyondza Matsalwa hi ku hiseka ni ku kambisisa lokukulu swinene ka swivandla leswi hi swi khomeke.”
The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.
Dîroka veşartî ya ayeta çilî di ayetên deh heta panzdeh ên Daniel yanzdeh de tê nîşandan, ji ber ku Alpha û Omega dawiya peyxembertiya dawîn a Daniel, bi destpêka wê re, resm kirin. Berî bêhêvîtiya 18ê Tîrmeha 2020-an, Şeytan li ser ayetên deh heta panzdeh tevlihevî dane destpê kiribû, ji ber ku wî dizanî ku destpêka beşê mifteya ku dawiya beşê temsîl bike bû. Piştre nakokiya eslî ya ayeta çardehan hate destnîşan kirin.
“There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.
“Omusyenzi omukulu taliho kintu kyatya muno nga ffe okumanya amayeri ge.” The Great Controversy, 516.
It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.
Kwa majaribio ya kishetani ya kuchanganya maana na kusudi la aya zile, ni dhahiri kwamba ni sehemu muhimu ya mchakato wa kujaribiwa ambao sasa unawachuja wale wanaowania kuwa miongoni mwa wale mia moja arobaini na nne elfu. Dada White anakazia kwamba historia iliyowakilishwa katika Danieli kumi na moja, ambayo ilitimizwa kabla ya wakati wa mwisho katika mwaka wa 1798, inarudiwa katika aya sita za mwisho.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Kurima na mwanya wa kupoteza. Ibihe by’amakuba biri imbere yacu. Isi irimo kunyeganyezwa n’umwuka w’intambara. Vuba ibihe by’amakuba byavuzwe mu buhanuzi bizaba. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe buri hafi kugera ku gusohozwa kwabwo kuzura. Byinshi mu mateka yabaye mu gusohoza ubu buhanuzi bizasubirwamo.” Manuscript Releases, nimero 13, 394.
I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.
ئەز پێ داکۆکیم کە هەموو ئەو مێژوویەی لە ئایەتەکانی یەکەوە تا سی و نۆ هاتووە، لە شەش ئایەتی دواى بەشەکەدا دووبارە دەکرێتەوە. هەروەها پێ داکۆکیم کە مێژووی ڕۆژانی دوا، کە ئەوەش مێژووی کۆتایی هاتنی ئەو دادوەرییەیە کە لە 22ی ئۆکتۆبەری 1844 دەستی پێ کرد، بە دوو ماوەی پێشبینیی سەرەکی نیشان دەدرێت. ماوەی یەکەم ئەو دادوەرییە نوێنەرایەتی دەکات کە لەسەر ماڵی خودا تەواو دەکرێت، و پاشان ماوەیەک دێت کە تێیدا دادوەری بۆ ئەوانەی دەرەوەی ماڵی خودان تەواو دەکرێت. ماوەی یەکەم لە 1989 دەستی پێ کرد و لە یاسای یەکشەممە لە ویلایەتە یەکگرتووەکانی ئەمریکا کۆتایی دێت، کە ئەویش بە نۆرەی خۆی دەستپێکی ماوەی دووەم نیشان دەکات، ئەو ماوەیەی کە کۆتاییی دێت کاتێک مایکڵ هەڵدەستێت و ماوەی تاقیکردنەوەی مرۆڤ کۆتایی دێت. مێژووی نهێنیی ئایەتی چلەوەش لە 1989 دەستی پێ دەکات، و لە ئایەتی چلو یەک کۆتایی دێت، کە ئەوە یاسای یەکشەممەیە لە ویلایەتە یەکگرتووەکانی ئەمریکا.
That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.
Uwo ni amateka nyene nk’ayanditswe mu murongo wa cumi gushika ku wa cumi na gatanu w’ico gice nyene. Ayo mateka ajana ku murongo umwe n’amateka y’Abamillerite uhereye ku gihe c’iherezo mu 1798, gushika urubanza rutanguriye ku wa 22 Gitugutu 1844. Ayo mateka yompi agendera ku murongo umwe n’amateka y’ubuhanuzi yatanguye igihe Kristo yavuka, agasozwa ku musaraba.
The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.
1989년에 시작되는 역사는, 1840년 8월 11일에 시작된 시련의 기간과 그리스도의 침례 때 시작된 시련의 기간으로 예표된 바와 같이, 2001년 9월 11일에 시작된 시련의 기간을 포함한다. 짐승의 우상의 형성은 여러 예언적 역사의 노선들에 의해 예표되어 왔다. 그 동일한 기간에 대한 그러한 표상들 가운데 하나는 2001년 9월 11일에 시작되어 장차 임박한 일요일 법령에서 끝나는 십사만 사천의 인치는 때이다. 또한 40절의 숨겨진 역사는 1844년 10월 22일부터 1863년의 반역에 이르는 노선과도 중첩시킬 수 있다.
October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.
22 ᎤᏂᏴᏫ 1844 ᎤᏓᏬᏍᎬᎢ ᎤᏍᏆᎸᎲ ᎤᎷᏨᎩ ᎦᎵᏉᎩ ᎠᏂᏲᎯᎯ. ᎾᏍᎩ ᎯᎠ ᏄᏍᏛ ᎤᎷᏨ ᎠᏏᏴᏫ ᏗᎧᏃᎮᏍᎩ ᎠᏂᏲᎯᎯ ᏂᎦᏛ, ᎠᏎ ᎠᎩᏍᎦᏅᏗ ᎠᎹᏍᎬ ᎠᏎ ᎤᏩᏒ ᎥᏝ ᎠᎩᏍᎬ ᏱᎨᏎᎢ; ᎠᎴ ᏇᎵᏕᎵᏈᏯ ᎻᎵᏛᎢᏍᎻᎢ ᎳᎣᏗᏏᏯ ᎻᎵᏛᎢᏍᎻᎢ ᎤᏪᏒᎩ, 1863 ᎠᏏ ᎾᎥ ᎤᎵᏰᎢᎵᏒ ᎠᏂᏔᏂᏙᎯ ᏦᏍᏓᏱ ᎤᎾᏙᎥ ᎤᏂᏁᎢᏍᏗ ᎤᏂᏪᏎᎢ, ᎠᎴ ᎤᎾᎴᏅᎮᎢ ᎤᎾᏙᎯᏳᏒ ᎠᎾᏁᎢᏍᏗ ᎠᎾᏓᏡᎬ ᎤᏂᏅᏒᎢ ᎨᏒ ᎢᎯ ᎢᏯᏍᏆᏂᎪᏗ. 1844 ᎤᏓᏬᏍᎬᎢ 1863 ᎤᏓᏬᏍᎬᎢ ᎠᏁᎲᎢ ᎤᏚᎾᎵᏍᏔᏅ ᎠᏂᏂᏓᏍᎬᎢ ᏧᎾᏓᏡᎬ ᎾᎿ 144,000 ᎨᏎᏍᏗ ᎤᏂᏯᏅᎯ. ᎾᏍᎩ ᎠᏂᏍᎦᎾ ᏕᏂᎵᏃ ᏔᎵᏁ ᎤᏍᏗ ᎤᏬᏣᎸᎢ ᎠᏂᏥ, ᏤᎵᎹᏯ ᎤᎾᏓᏡᎬ ᎠᏂᏐᏢᏗ, ᏣᏂ ᎤᏓᏁᎸ ᏎᏓᏂ ᎠᏂᏍᏆᏂᎪᏙᎯ, ᎠᎴ ᎹᏚ ᏧᏂᏁᎫ ᏗᎨᏥᏍᎦᎾ ᏧᎾᏛᏁᎯ ᏗᎨᏥᎨᏒᎢ.
The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.
Kristok “Daniel profetaren bidez esana den suntsipeneko higuingarria” gisa irudikatu zuen ohartarazpen-mezuak, ondoren etorriko diren suntsipenaren eta sakabanatzearen aurretik ihes egiteko ohartarazpena adierazten du. K.o. 66. urtean, Zestio erromatar jeneralak ohartarazpen hura bete zuen Erroma paganoaren garaiko kristauentzat. Lehen mendean, Paulo apostoluak ohartarazpen bera jaso zuen aita santuaren Erromaren aroan pairatuko zuten kristauentzat. Larunbata betetzen dutenek hirietatik alde egin eta landan bizitzeko ohartarazpena 1888an etorri zen, Blair Bill delakoaren urte berean, igandea Atsedenaren Egun Nazional gisa ezartzeko lehen saioa izan zen hartan. Blair Bill izan zen ihes egiteko ohartarazpena, Kristok Danielen suntsipeneko higuingarriari buruz egindako erreferentziaren betetzean.
As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.
66 AD mu Cestius awai yo, Blair Bill kap ku kima mulili mu kukumbiwa. 1888 wa September 11, 2001 kutipifya, pantu Sister White alemba ukuponena kwa malaika wa Kusokolola chapitala 18 mu mapepo yonsi yabili. Ichenjezo lya ukubutuka mu misi mu nshiku sha kulekelesha lyatampile ukukwata amaka pa September 11, 2001. Eico, Blair Bill wa 1888 watipifye Patriot Act wa 2001. Malaika uwaponene pa September 11, 2001 alandisha ubutumwa bwa chenjezo bwa kulekelesha mu ma verse yatatu ya kutendeka aya Kusokolola 18, kabili ubutumwa bwa chenjezo bwa kulekelesha e butumwa bwa malaika wa citatu, nangu ca kuti ubutumwa ubwaimininwa na malaika wa citatu mu chapitala 14 tabuli amashiwi yene aya cine nga muli chapitala 18. Umutsetse pa mutsetse, e butumwa bumo bwa chenjezo.
The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.
Ubusu bw’iseswa, bwavuzwe na Daniyeli umuhanuzi, bwari ikimenyetso cyatanzwe na Kristo kigaragazaga igihe ubwoko Bwe bwagombaga guhunga kugira ngo burindwe. Ni ubutumwa bw’imbuzi, bityo rero bugomba kuba ubutumwa bw’imbuzi bwa nyuma, nubwo bugaragazwa mu magambo atandukanye n’ubutumwa bugaragajwe mu gice cya cumi na kane kimwe no mu gice cya cumi n’umunani cy’Ibyahishuwe. Amateka atangirira ku murongo wa cumi na gatandatu wa Yeremiya cumi na gatanu ni cyo gihe kimwe cy’ubuhanuzi cy’ubutumwa bw’imbuzi bwo kugerageza. Atangira igihe Yeremiya arya Ijambo ry’Imana, kandi ibyo bibaho igihe marayika amanuka, nk’uko byagenze igihe inyubako nini za New York City zasenyukaga.
When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.
Yeremia anapotangaza, “Maneno yako yalionekana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu,” anawakilisha jaribio la kwanza la Danieli kuhusu chakula katika sura ya kwanza, na Yohana katika sura ya kumi ya Ufunuo akiukitwaa ule kitabu kutoka mkononi mwa malaika na kukila. Kula ujumbe huanza malaika anapowasili, na malaika anapowasili ndipo unapokuwapo unabii wa majaribio uliofunguliwa muhuri. Malaika anapowasili kipindi cha kwanza cha majaribio huanza, nacho huisha wakati kipindi cha pili cha majaribio kinapoanza, na Mikaeli anaposimama, kipindi cha pili cha majaribio huisha.
When the angel arrives, the latter rain begins to fall.
Ntaikongo keiza, mvula ya nsuka yandaka kubeta.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“mvula ya ndeke yikwe mwa bantu ba Nzambi. Mwanju wa ngolo kele na kukuluka katuka zulu, mpe ntoto ya mvimba ta sema na nkembo na yandi.” Review and Herald, April 21, 1891.
The latter rain is received by those who walk in Jeremiah’s old paths.
Mvua ya mwisho hupokewa na wale wanaoenda katika njia za kale za Yeremia.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Bwana asema hivi, Simameni njiani, mkaone, mkaulizie mapito ya kale, ilipo njia iliyo njema; mkatembee ndani yake, nanyi mtapata raha kwa roho zenu. Lakini wakasema, Hatuwezi kutembea ndani yake. Tena niliwawekea walinzi juu yenu, nikisema, Sikilizeni sauti ya tarumbeta. Lakini wakasema, Hatusikii. Yeremia 6:16, 17.
The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.
“turumbeta” yi “abalinzi” bavuza, ngumyalezo waseLawodike, lowo uJones noWaggoner bawubeka phambi kwabantu ngowe-1888.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Piga kelele, usijizuie; inua sauti yako kama tarumbeta, uwatangazie watu wangu makosa yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.
Na Septemba 11, 2001, kupondwa muhuri kwa wale laki moja na elfu arobaini na nne kulianza. Ujumbe wa onyo kwa Laodikia ulitangazwa.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ujumbe tuliokabidhiwa kupitia kwa A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole wake mtu yeyote anayekiri kuiamini kweli, lakini bado hawaangazii wengine miale aliyopewa na Mungu.” The 1888 Materials, 1053.
The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.
Laodicea’ya verilen uyarı, Laodikeia Yedinci Gün Adventist kilisesinin işitmeyi reddettiği, Yeremya’nın gözcülerinin borazan sesidir. Bu, yakında yürürlüğe girecek Pazar yasasından önce, şehirlerden kırsaldaki mülklere kaçma uyarısıdır.
What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.
Ebi ntotilongele malunga nale milu yeziprofeto eyahlukeneyo, ibiyinzame yokuvuselela ukuqonda kwenu, ngenjongo yokunikhuthaza ukuba nikuvavanye ngokwenene oko ndiza kubhala. Mhlawumbi olona phawu lubalulekileyo lomfanekiso werhamncwa nowerhamncwa kukuba kukho ukusekwa okubini komfanekiso werhamncwa nowerhamncwa ngemihla yokugqibela. Olokuqala luseUnited States, yaye emva koko ezizweni zehlabathi.
There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.
هەندێک خاسیەتی پێغەمبەرانە هەن کە پەیوەستن بە وێنەکە بۆ و لە ئاژەڵەکە، و ئەوانە پێویستن بە شێوەیەکی دروست جێبەجێ بکرێن ئەگەر بمانەوێت بە سەلامەتی لە پرۆسەی تاقیکردنەوەی پێغەمبەرانەی ئەم وێنەیەی ڕۆما بپەڕینەوە. توخمێکی گرنگی دووەمی ماوەی تاقیکردنەوەی وێنەی ئاژەڵەکە (کە دەتوانرێت بەسەر چەندین شایەتی پیشان بدرێت)، ئەوەیە کە کاتی مۆرکردنی سەد و چل و چوار هەزارەکە لە ناو ماوەی تاقیکردنەوەی وێنەی ئاژەڵەکەدا لە ویلایەتە یەکگرتووەکان ڕوودەدات، و ئەوەش کە ماوەی تاقیکردنەوەی وێنەی ئاژەڵەکە لە نەتەوەکانی جیهاندا ئەو کاتەیە کە منداڵانی دیکەی خودا، کە هێشتا لە بابڵدا ن ماون لە کاتی ئەو یاسای ڕۆژی یەکشەممەیەدا (کە بە 321 نیشان دراوە)، کۆدەکرێنەوە بۆ ناو مەڕگەکە.
The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.
Kifwani kya nyama kinawakilisha nyakati mbili maalumu zilizounganika za majaribio, na nyakati hizo mbili za majaribio pia zinawakilisha mkusanyiko wa mwisho wa wale mia moja arobaini na nne elfu wa Ufunuo sura ya saba, ukifuatiwa na umati mkubwa katika sura iyo hiyo.
At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.
Penku ya Jumaa, Marekani hunena kama joka katika aya ya kumi na moja ya Ufunuo sura ya kumi na tatu. Ndipo hutoka kwenda kudanganya mataifa yote ya ulimwengu, ikiyaambia mataifa hayo kwamba yapaswa nayo kuifanya sanamu ya mnyama ya ulimwenguni pote, kama Marekani ilivyofanya hivi punde. Kipindi kinachoanza kwenye sheria ya Jumaa, kinachowakilishwa na sheria ya Jumaa ya Konstantino ya mwaka 321, humalizika wakati taifa la mwisho linapiga magoti mbele ya Rumi ya kipapa, ambamo sheria ya Jumaa ya 538 huwakilishwa; kwa maana katika sura ya kumi na tatu Marekani ina uwezo wa kuipa sanamu ya mnyama uhai na kuisababisha inene. Kipindi hicho huanza kwa sheria ya Jumaa ya 321 na kuishia kwa sheria ya Jumaa ya 538.
In 2001 the government of the United States “spoke” the Patriot Act into law.
Mu mwaka wa 2001, leta ya Reta Zunze Ubumwe za Amerika “yalobile” Patriot Act kuviya mfwilo.
We will continue this study in the next article.
Tuzakomeza isomo hili katika makala inayofuata.