As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.
Uko twiyemeje kwiga amateka yihishwe, tuzareba imirongo yombi y’ubuhanuzi, uwo w’imbere n’uwo w’inyuma, ubu isobanurwa ko ihura n’amateka atangirira ku “gihe cy’iherezo” cyo mu murongo wa mirongo ine kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Umurongo w’imbere w’ayo mateka y’ubuhanuzi urangwa n’igitabo cy’Ibyahishuwe, igice cya cumi na kimwe, umurongo wa cumi na umwe. Umurongo w’inyuma urangwa n’igitabo cya Daniyeli, igice cya cumi na kimwe, umurongo wa cumi na umwe. Umurongo w’inyuma wa Daniyeli 11—umurongo wa 11 wageze mu mateka mu mwaka wa 2014, kandi umurongo w’imbere w’Ibyahishuwe 11—umurongo wa 11 wageze mu mateka ku wa 31 Ukuboza 2023. Umurongo w’inyuma uhagarariye ihembe rya Repubulikani ry’inyamaswa yo ku isi, kandi umurongo w’imbere uhagarariye ihembe ry’Abaporotesitanti ry’iyo nyamaswa yo ku isi.
The United States
Dewletên Yekbûyî
The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.
Igitabo c’Ivyahishuwe kigaragaza ihanga rimwe ry’ingenzi nk’irikomwaho mu minsi y’imperuka. Iryo hanga ni ya nyamaswa yo ku isi ihatira isi yose kuramya ya nyamaswa yo mu nyanja ya gipapa. Igitabo c’Ivyahishuwe kigaragaza ihanga rimwe ry’ingenzi, urunani rw’amahanga cumi n’ishengero rimwe ry’ikinyoma. Iryo hanga ni Leta Zunze Ubumwe za Amerika, ya nyamaswa yo ku isi yo mu kigabane ca cumi na gatatu; iryo shengero ry’ikinyoma ni ya nyamaswa yo mu nyanja yo mu kigabane ca cumi na gatatu; kandi urwo runani rwa ba bami cumi rw’ububi rwo muri Bibiliya ni Umuryango w’Abibumbye. Ivyo bihugu bitatu bifise ububasha, bigereranywa nk’ikiyoka, ya nyamaswa n’umuhanuzi w’ikinyoma mu Vyahishuwe cumi na gatandatu, ni vyo biyobora isi kuri Harumagedoni.
They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.
Bɔnɔ bɛto wɔn mu biara din wɔ Daniel ti du baako, nkyekyɛm aduanan kosi aduanan-num mu, faako a asɔre atoro no ba ne awiei wɔ po no ntam ne bepɔw kronkron anuonyam no ntam wɔ nkyekyɛm aduanan-num mu, a wɔ asase so no hyia Adiyisɛm mu Armagedon no. Nkyekyɛm aduanan no fi ase wɔ afe 1798 mu, bere a po mu aboa no, kyerɛ sɛ, asɔre atoro no, nyaa apira a ɛde owu ba; na asɛm no ba awiei wɔ po mu aboa a wɔanyan no no ho, nea ɔyɛ Adiyisɛm ti dubaako no aguamanbea no, a owu ne ne bere a ɛto so abien, na saa nti ɛde asɛm no ba awiei pɛɛ baabi a efii ase no ara. Ɔman titiriw no wɔ Adiyisɛm nhoma no mu ne Daniel mu nyinaa ne United States, asase so aboa no a ɔwɔ Adiyisɛm ti dumiɛnsa no atuatew mu. Asase so aboa no nso ne odiyifo atoro no wɔ Adiyisɛm ti dunsia mu, na wɔ Daniel ti du baako nkyekyɛm aduanan mu no, ɔno ne nteaseɛnam, ahyɛn ne apɔnkɔsotefo no.
Half Truths are No Truth at All
Ukvángа w’íciné ókwŭku n’ókwŭku toㆎanyị
The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.
Mu myaka ya nyuma, igihugu kivugwa na Daniyeli ndetse n’Ibyahishuwe ni Leta Zunze Ubumwe z’Amerika, kandi Daniyeli igice cya cumi na kimwe gitangirira ku kugaragaza by’umwihariko perezida wa nyuma w’icyo gihugu. Uku kuri ni ukuri kwa Bibiliya kwamaze gushingwa, ariko Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bakwanga, bihisha inyuma y’igice cy’ukuri. Igice cy’ukuri bihishaho kuri iyi ngingo ni ukwemera kwabo ko Leta Zunze Ubumwe z’Amerika ari yo nyamaswa iva mu isi yo mu Byahishuwe igice cya cumi na gatatu, kandi ko ari na yo muhanuzi w’ibinyoma wo mu gice cya cumi na gatandatu; nyamara banga kubona ko Donald Trump ari umwe mu bavuga nyamukuru b’ubuhanuzi bwa Bibiliya mu myaka ya nyuma. Imana ntihinduka na rimwe, kandi igihe yagiranaga imikoranire na Egiputa, Farawo yari umwe mu bavugwa nyamukuru mu mateka y’ubuhanuzi; hanyuma no kuri Babuloni, Nebukadinezari na Belushazari baravuzwe amazina. Kuro yiswe izina. Dariyo yiswe izina. Bibiliya igaragaza by’umwihariko umutware wa nyuma w’inyamaswa iva mu isi, kandi si ukubivuga gusa by’umworoheje. Ubudiventisiti bumenya Leta Zunze Ubumwe z’Amerika icyo ari cyo mu buhanuzi bw’igihe cy’iherezo, ariko ntibushobora kubona ko Imana ivuga ku gihugu no ku muyobozi wacyo muri buri rwego rwose rw’ubuhanuzi, kandi ayo mateka yose yera yo hambere ni yo ashushanya imyaka ya nyuma.
Trump in the Final Vision
Mparara mu Iyerekwa rya Nyuma
Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.
Donald Trump o wa subject wa mbere mu iyerekwa rya nyuma rya Daniyeli, ari ryo shingiro-rusozo ry’iyerekwa ryose rya gihanuzi, atari mu gitabo cya Daniyeli gusa, ahubwo no muri Bibiliya yose.
The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.
ธีมของนิมิตสุดท้ายแห่งประวัติศาสตร์เชิงพยากรณ์ภายในพระวจนะของพระเจ้าคือ โดนัลด์ ทรัมป์ เขาเป็นสัญลักษณ์ที่บ่งชี้รอยเท้าแห่งคำพยากรณ์ภายนอกของยุคสุดท้าย อันเกี่ยวกับประวัติศาสตร์ที่ซ่อนเร้นของข้อที่สี่สิบ เขายังเป็นตัวเชื่อมที่บ่งชี้และสถาปนาแนวภายในของหนึ่งแสนสี่หมื่นสี่พันอีกด้วย หนึ่งแสนสี่หมื่นสี่พันคือเขาโปรเตสแตนต์บนสัตว์ร้ายแห่งแผ่นดินโลกในวิวรณ์บทที่สิบสาม และโดนัลด์ ทรัมป์เป็นตัวแทนของเขารีพับลิกันของสัตว์ร้ายตัวเดียวกันนั้น สัตว์ร้ายนั้นคือรัฐธรรมนูญของสหรัฐอเมริกา ดังที่เป็นตัวแทนโดยรัฐบาลสาธารณรัฐภายใต้รัฐธรรมนูญ ซึ่งในระยะแรกได้วางการแยกระหว่างเขาทั้งสอง แต่ในที่สุดก็รวมเขาทั้งสองเข้าเป็นรูปจำลองของสัตว์ร้ายแห่งทะเลของสันตะปาปา
Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?
Munyina White, mu nshuro nyinshi, ahuza igishushanyo cy’izahabu cyo muri Daniyeli igice cya gatatu n’itegeko ryo ku cyumweru ryo mu minsi y’imperuka; none se, Nebukadinezari ahagarariye nde? Abadiventisiti bazakumenyesha ko ari Leta Zunze Ubumwe za Amerika, inyamaswa yo ku isi ivugwa mu Byahishuwe igice cya cumi na gatatu, ibyo bikaba bihwanye no kuvuga ko ari Babuloni yajugunye Shaduraki, Meshaki na Abedenego mu muriro. Ni Nebukadinezari Bibiliya igaragaza ko ari we wari ufite inshingano ku gihe cy’itegeko ryo ku cyumweru; bityo rero Nebukadinezari ni nde, niba atari perezida utegeka igihe itegeko ryo ku cyumweru rigiye kuza vuba rizasohorera?
Three
Tatlu
Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.
Danyeri ana maatizi gaa mwēna wa rwîga rwa Hiddekel nĩgu kũrĩ mĩtwe ĩtatũ, na o mũtwe ũmwe ũiguana na mĩhianano ya araika atatũ a Kũguũrĩrio ikũmi na inya. Mĩtwe ĩyo ĩtatũ nĩirĩrĩra araika wa mbere, wa kerĩ, na wa gatatũ, no o na ningĩ nĩirĩrĩra ũhoro wa mũthia wa Danyeri. Ũhoro wake wa mbere wa mũtwe wa mbere o naguo nĩurĩrĩra araika atatũ a Kũguũrĩrio ikũmi na inya, na nĩ ũndũ ũcio rũũri rwa Alfa na Omega rũgĩkĩrwo mũtwe wa mbere na mwēna wa rwîga rwa Hiddekel.
Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.
Mboni ya nsuka ya Danyele etongami likoló ya etando ya liloba ya Baebele “bosolo,” oyo esalemi na mokanda ya liboso, ya zomi na misato, mpe ya nsuka, ya tuku mibale na mibale, ya alifabɛ ya Baebele. Mokapo ya zomi emonisaka Danyele lokola moyekoli ya bisakweli oyo abongwani uta na Molaodikia kino na Mofiladelfia na mokolo ya tuku mibale na mibale. Bongo Danyele apesami nguya ya kososola bokoli wana ya boyebi oyo efungwami te, oyo emonisami na mokapo ya zomi na mibale. Mikapo ya liboso mpe ya nsuka ya emoniseli yango emonisaka Danyele lokola elembo ya bato nkama moko na tuku minei na minei nkoto, oyo bazali bayekoli ya solo ya bisakweli.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.
“Nokuvangula-ndunge kwoshiṋe komuntu ku na okukala pe na, nga ka dheele nokupopya nande okashona kutya ka pena oshilonga shokukonakonena Omishangwa momuvo nomule momutima, opo a mone ouyelele u vule ko. Onga ovanhu, otatu ifanwa umwe nomwe a kale omulongi womaprofeti.” Testimonies, volume 5, 708.
Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.
Sura ya kwanza inatambulisha kweli zilezile za maono ya Mto Hidekeli, na sura ya kwanza ya maono ya Mto Hidekeli inatambulisha kweli ileile kama sura yake ya tatu na ya mwisho. Kitabu cha Danieli kina muhuri wa Alfa na Omega, kwa maana sura ya kwanza inatambulisha mchakato wa upimaji wa hatua tatu wa injili ya milele, na vivyo hivyo sura ya kumi na mbili. Kisha, ndani ya sura tatu zinazounda maono ya mwisho ya Danieli, sura ya kwanza ni alfa na sura ya tatu ni omega. Hili lapatana na jaribio la kwanza la Danieli kuhusu chakula cha kula, na jaribio lake la tatu na la mwisho alipohukumiwa na Nebukadneza baada ya miaka mitatu. Jaribio la alfa la Danieli 1 lilikuwa juu ya mbinu ya kujifunza Biblia, kama ilivyowakilishwa na kula ama chakula cha Babeli au chakula cha mboga.
Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.
Daniel wa ukhulupirika mu njira ya “mzere pa mzere” kunam’thandiza kuti apezeke kuti, “pa nkhani zonse za nzeru ndi kuzindikira zimene mfumu inawafunsa, inawapeza ali opambana kawiri khumi kuposa amatsenga onse ndi owerenga nyenyezi onse amene anali mu ufumu wake wonse.” Mu omega wa chaputala 12, ndi anzeru amene amamvetsa nkhani zonse za nzeru zimene zimachuluka pamene Mawu a uneneri atsegulidwa chisindikizo. Chaputala 12 ndi omega ya chaputala 1, ndipo ndiyenso omega ya chaputala 10, alpha ya masomphenya a Hiddekel. Mu alpha imeneyo ya chaputala 10, Daniel akhazikika mu chokumana nacho chauzimu mogwirizana ndi anzeru akukhazikika mu chokumana nacho cha nzeru mu chaputala 12. Chaputala 1 chikutsindika kuti ndi njira ya kuphunzira Baibulo imene imalola wophunzira wa uneneri kukhazikika m’choonadi mwa uzimu ndi mwa nzeru kuti asindikizidwe.
Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.
Bi dawû de xwendekarên rastîn ên pêxemberiyê di rojên dawî de temsîl dikin, Daniel û sê merivên şayeste ew aqilmend in ku ne tenê zêdebûna zanînê ya ku di dema dawiyê de, di sala 1989-an de, hat vekirin têdigihin, lê her weha zêdebûna zanînê di 9/11 de jî têdigihin. Di encamê de, ew zêdebûna zanînê ya hatî vekirin di 31ê Kanûna Pêşîn, 2023-an de jî têdigihin.
In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.
Mu kulonda kwawo kwakuŵala kwaunenesko kwa uchimi wa Chiuta, ŵakusanduka kufuma ku gulu la Laodikea la Seventh-day Adventist la ŵa handiredi na foti-fori sauzandi kufika ku gulu la Filadelfiya la ŵa handiredi na foti-fori sauzandi. Para kusintha uku kwachitika, ŵakupatulika ku ŵara awo ŵakachimbira kufuma ku mboniwoni ya galasi lakuwonamo.
Message of Human Rebellion
Peyama Serhildana Mirovî
Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.
Sura ya kumi na ya kumi na mbili zinawahusu wale mia moja arobaini na nne elfu, kwa maana hizo ndizo hatua ya kwanza na ya tatu katika mfumo wa kweli. Baada ya kutiwa nguvu kwa uzoefu wa ndani wa njozi ya kioo cha kujitazamia ya sura ya kumi, pamoja na kuangaziwa kwa ufahamu uliofunguliwa wa Danieli 12, wao wanapaswa kuitangaza ujumbe wa uasi wa wanadamu. Ujumbe wa uasi wa wanadamu unawakilishwa na vitabu vya Danieli na Ufunuo, na ujumbe wa uasi umewekwa ndani ya mfumo wa kiunabii wa falme za unabii wa Biblia uliowekwa katika Danieli. Ishara za kiunabii za ushuhuda wa uasi wa wanadamu ndani ya kitabu cha Danieli zinawakilishwa kikamilifu katika sura ya kumi na moja. Sura ya kumi na moja ni historia inayoanzia mwisho wa Babeli na mwanzo wa Wamedi na Waajemi. Kwa hiyo inaanza na jeraha la mauti la Babeli, ambalo ni mfano wa jeraha la mauti la upapa mwaka 1798. Jeraha la mauti la upapa litakapoponywa katika sheria ya Jumapili inayokuja upesi, ndipo yeye anakuwa kichwa cha muungano wa sehemu tatu wa joka, mnyama, na nabii wa uongo. Kisha yeye ndiye mwanamke ampandaye yule mnyama katika Ufunuo 17, naye mwanamke huyo ana maandishi katika kipaji cha uso wake, Babeli Mkuu. Katika sheria ya Jumapili inayokuja upesi, jeraha la mauti la Babeli na la upapa yote mawili yanaponywa.
The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.
Babeloni gihe ky’abantu cyo kwigomeka, uhereye mu gihe cya Babuloni kugeza ku iherezo ry’isi, ni cyo gishyirwaho cy’igitabo cya Daniyeli, kandi igice cya cumi na rimwe ni ubutumwa bw’ubuhanuzi bwo ku ruhande rw’inyuma bukurikirana uko kwigomeka kw’iminsi y’imperuka. Ubu buhamya bw’ubwigomeke buboneka mu gice cya cumi na rimwe buhuje kandi buri mu mirongo itandatu ya nyuma y’icyo gice. Iyo mirongo itandatu ya nyuma ni yo butumwa bw’ubwigomeke bw’abantu, kandi iyo mirongo itandatu ya nyuma igaragazwa hamwe kandi iri mu mateka ahishwe yo mu murongo wa mirongo ine. Bityo, igitabo cya Daniyeli kigabanywa kikagera ku gice kimwe, na cyo kigahita kigabanywa kikagera ku mirongo itandatu y’icyo gice nyine, na yo ikongera kugabanywa ikagera ku mateka ahishwe y’igice cya nyuma cy’umurongo umwe.
Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.
Kapitulo eleven irepresenta ti maikasangapulo ket tallo a letra nga umun-una ti umuna ken sumaruno ti maudi a letra ti alpabetong Hebreo, ket ti umuna ken ti maudi ket kankanayon a maymaysa. Ti umuna a kapitulo ket ipakitana ti pannakaisina dagiti masirib kadagiti maag a maipapan iti sirmata a pangitataengan, ket ti maudi a kapitulo ket ipakitana ti pannakaisina dagiti masirib kadagiti maag iti panaglukat ti selyo. Ti pammati a naiyallat kadatayo ket ibagana a ti panakaselyo dagiti sangagasut ket uppat a pulo ket uppat a ribo ket maysa a “panagpasnek iti pudno, iti pannakaammo man wenno iti espiritu.” Ti kapitulo ten ipakitana ti panakaselyo dagiti sangagasut ket uppat a pulo ket uppat a ribo iti naespirituan a wagas, ket ti kapitulo twelve ipakitana ti naannad a pannakaammo. Ti kapitulo ten ipakitana ti tallo a pannakasagid ken tallo a pannakilang-ay kadagiti nailangitan a parsua. Ti kapitulo twelve ipakitana ti maysa a tallo-a-bangbang a pannakadalus dagiti masirib a magun-od babaen iti panagadu ti naannad a naimpadtoan a kinapudno kas “nalinis, napapudaw, ken napadas.” Kas iti kapitulo ten nga addaan iti dua a simbolo ti tallo, babaen kadagiti tallo a pannakasagid ken tallo a pannakisango kadagiti nailangitan a parsua; kasta met ti kapitulo twelve ket addaan iti tallo-a-bangbang a proseso ti pannakapadas, kasta met iti tallo a padto ti tiempo.
Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.
مُلَوُلُ غُمि كَ तेंगेंगिन स्वर्गिय भेंटेल्ले साच्चायिके छाप्पे बोरदु, आन्दु दानियेल ओडु मोददु मत्तु कडपु स्वर्गिय जीवि संपर्क माडिद्दु देवदूत गब्रिएल, मत्तु नडुविन जीवि मीकाएल. मूडु देवदूतरु, आन्दरे रेंदने हेज्जेल्लि क्रिस्तवे आ देवदूतनादु. आ मूडु स्पर्शगळु दानियेलन प्रगतिशील मूडु-हेज्जेय शक्ति-प्रदानवनु प्रतिनिधिसुत्तवे. इ पाठमध्ये दानियेल “नोडुव कांचु” दर्शनवनु मूडु सारी गुरुतिसुत्ताने, हागे माडुवदर मूलक अवनु आ मूडु “नोडुव कांचु” दर्शनगळन्नु हत्तने अध्यायदलि इरुवा mareh दर्शनद एळु उल्लेखगळोळगे इडुत्ताने. इब्रानी पद mareh एरडु सारी “रूप” एन्दु भाषांतरिसलपट्टिदे, मत्तु एरडु सारी “दर्शन” एन्दु; मत्तु इन्यु मूडु साऱिगळल्लू अदु “दर्शन” एन्दे भाषांतरिसलपट्टिदे. ‘इन्यु मूडु साऱिगळु’ mareh अल्ल; अवु mareh-न स्त्रीलिंग रूपवादा marah आगिवे. हत्तने अध्यायदल्लि प्रगतिशील शक्ति-प्रदानद मूडु स्पर्शगळु, साच्चायिके छाप्पन्नु धरिसिरुवा मूडु स्वर्गिय भेंटेगळु, मत्तु क्रिस्तन प्रकटणद एळु उल्लेखगळ भागवाद मूडु “नोडुव कांचु” दर्शनगळु इवे.
Appearance
Ukubonakala
The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.
ꯃꯔꯦꯍꯄꯨ “appearance” ꯍꯥꯏꯅ ꯂꯩꯕ ꯑꯃꯁꯨꯡ “vision” ꯍꯥꯏꯅ ꯂꯩꯕ ꯑꯃ ꯑꯅꯤ ꯑꯅꯤ ꯑꯃꯁꯨꯡ ꯆꯥꯡꯂꯨꯡꯅꯩ꯫ ꯃꯈꯣꯏ ꯑꯄꯨꯟꯕꯅ ꯈ꯭ꯔꯤꯁꯇꯄꯨ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁꯇꯣꯔꯤꯗ ꯂꯥꯝꯍꯥꯡꯕ ꯋꯥꯏꯃꯥꯔꯛ ꯑꯃꯒꯤ ꯈꯣꯟꯁꯤꯟꯅ ꯎꯠꯄꯥ ꯁꯤꯝꯕꯣꯜ ꯑꯃꯅꯤ ꯍꯥꯏꯅ ꯎꯠꯂꯤ꯫ ꯔꯤꯕꯦꯂꯦꯁꯟ ꯆꯦꯞꯇꯔ ꯇꯦꯟꯗ ꯑꯃꯥꯡꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯃ ꯑꯈꯥꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯃꯒꯤ ꯈꯨꯔꯨꯝ ꯃꯥꯂꯦꯝꯗ ꯇꯥꯛꯂꯤ, ꯑꯇꯣꯞꯄ ꯑꯃꯒꯤ ꯈꯨꯔꯨꯝ ꯁꯥꯒꯔꯗ ꯇꯥꯛꯂꯤ꯫ ꯁꯤꯁꯇꯔ ꯍ꯭ꯋꯥꯏꯠꯅ ꯑꯩꯈꯣꯏꯗ ꯈꯪꯍꯜꯂꯤ ꯃꯁꯤꯅ ꯑꯦꯟꯖꯦꯜ ꯑꯁꯤ “no less a personage than Jesus Christ” ꯑꯣꯏꯔꯤ꯫ ꯔꯤꯕꯦꯂꯦꯁꯟ ꯇꯦꯟꯒꯤ ꯑꯦꯟꯖꯦꯜ ꯑꯁꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁꯇꯣꯔꯤꯗ ꯈ꯭ꯔꯤꯁꯇꯀꯤ “appearance” ꯑꯁꯤꯅꯤ꯫ ꯃꯍꯥꯛꯅ ꯗꯥꯅꯤꯌꯦꯜ ꯆꯦꯞꯇꯔ ꯑꯩꯠꯇꯒꯤ ꯚꯔꯁ ꯊꯥꯔꯇꯤꯟꯗ Palmoni ꯑꯣꯏꯅ ꯎꯠꯂꯤ, ꯑꯃꯁꯨꯡ ꯔꯤꯕꯦꯂꯦꯁꯟ ꯆꯦꯞꯇꯔ ꯐꯥꯏꯞ ꯗꯒꯤ ꯃꯈꯥꯗ ꯃꯍꯥꯛꯅ Judah ꯒꯤ tribe ꯑꯗꯨꯒꯤ Lion ꯑꯣꯏꯅ ꯎꯠꯂꯤ꯫ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯃꯤꯁꯤꯡ, ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯄꯤꯌꯔꯦꯟꯁ ꯑꯁꯤ ꯈ꯭ꯔꯤꯁꯇꯀꯤ, ꯃꯍꯥꯛ ꯀꯔꯝꯅ ꯆꯠꯂꯤꯕ ꯃꯐꯝ ꯈꯨꯗꯤꯡꯗ ꯃꯍꯥꯛꯀꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯆꯠꯄꯥ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯗ ꯃꯤꯟꯅꯔꯤ꯫ ꯃꯈꯣꯏꯅ ꯃꯁꯤ ꯇꯧꯕꯗ ꯑꯃꯥꯡ-ꯑꯇꯣꯞꯄ ꯑꯣꯏꯔꯕꯗꯤ, ꯃꯈꯣꯏꯕꯨ looking glass vision ꯑꯁꯤꯗ ꯂꯝꯗꯨꯅ ꯆꯠꯍꯜꯂꯤ, ꯃꯐꯖꯕ ꯉꯝꯗꯕꯁꯤꯡꯅ ꯃꯗꯨꯗꯒꯤ ꯆꯥꯠꯊꯣꯛꯂꯤ꯫
Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.
Mutwe gwa ikumi n’ebiri, okuyonjesebwa okw’emitendera esatu okusinziira ku kutegeera okumanya okwongerwa ng’obunnabbi busumululwa, kuwerekerezebwa “obunnabbi bw’ebiseera” busatu, obukiikirira okutuukirira okusatu okw’enjawulo kwa buli lunyiriri ku nnyiriri essatu. Emyaka lukumi mu bibiri mu nkaaga egy’olunyiriri olw’omusanvu, emyaka lukumi mu bibiri mu kyenda egy’olunyiriri olw’ekkumi n’olumu, n’emyaka lukumi mu bisatu mu asatu mu etaano egy’olunyiriri olw’ekkumi n’ebiri biraga ennyiriri essatu, buli emu nga erimu obunnabbi bw’ekiseera obwatuukirira mu byafaayo, era oluvannyuma ne bukkirizibwa abaMillerites ng’okukakasa okw’ebyafaayo okw’obubaka bwe baalangirira. Okulagula okuli mu lunyiriri, okutuukirira kwako okw’ebyafaayo, n’okukozesa abaMillerites ebyafaayo ebyo, byonna bitegeeza okutuukirira okw’ennaku ez’oluvannyuma okw’obunnabbi obwo obusatu. Naye enkozesa ya abaMillerites ey’ebiseera tekyakyakkirizibwa, n’olwekyo ebigambo eby’ebiseera ebiri mu nnyiriri biteekwa okukozesebwa ng’obubonero, so si ng’ebiseera. Obubonero obwo buneenywezebwa mu nnyiriri ezo nga tukozesa olunyiriri, okutuukirira kw’olunyiriri mu byafaayo, n’ennyanjula ya abaMillerites ey’obubaka.
Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.
Omutwe ogw’ekkumi n’ogumu gulaga ennyiriri z’ebiseera eby’obujeemu bw’abantu nga zirukibwa awamu n’ebibiina, endagaano, n’endagaano ez’okukola. Endagaano ez’abantu ezikiikirirwa mu byafaayo eby’omutwe ogw’ekkumi n’ogumu ziteekebwa mu kwawukana n’Endagaano ey’Obwakatonda.
“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 masiku ya kumalelapo ya mbiriyakale ya charu ichi chapasi, phangano la Chiuta na ŵanthu ŵake awo ŵakusunga malango ghake lizamunozgekasopo.” Review and Herald, February 26, 1914.
Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.
Roomi lumika uratibu wa maono yote, na wakati Roomi ya kipapa inapozungumziwa kwa mara ya kwanza katika sura ya kumi na moja, inatambulishwa kuwa ni “wale wanaoiacha agano takatifu.” Mstari wa ndani katika Danieli kumi na moja, ambao pia ndio mstari wa ndani ndani ya historia iliyofichika ya aya ya arobaini, unawakilisha wale wanaoingia katika agano na Mungu katika siku za mwisho, na mstari wa nje unawatambulisha wale wanaoliacha agano hilo hilo. Katika kuonyesha jamii ambayo haitafaidika na kuongezeka kwa maarifa katika siku za mwisho, historia yao ya nje imefumwa juu ya uzi wa kinabii wa mikataba ya kibinadamu iliyovunjwa.
Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.
Abantu igihumbi ijana na mirongo ine na bine baboshwemo mu murongo w’imbere harimo ibimenyetso n’ibishushanyo byinshi by’isano ry’isezerano hagati y’Imana n’abasigaye bayo bo mu minsi ya nyuma. Ikimenyetso cy’umubare “cumi na rimwe” ni kimwe muri uko kuri, kandi kuba umurongo wa cumi na rimwe wo mu gice cya cumi na rimwe werekana iyerekwa ry’inyuma n’iry’imbere ryo mu minsi ya nyuma, birashimangirwa n’uko Yesaya agaragaza umugambi n’umurimo by’abantu b’isezerano b’Imana bo mu minsi ya nyuma mu gice cya cumi na rimwe no ku murongo wa cumi na rimwe.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
Na siku hiyo itakuwa, ya kwamba Bwana atanyosha mkono wake tena mara ya pili ili kuwakomboa mabaki ya watu wake watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Isaya 11:11.
The Scattering
Ukusakazeka
In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.
मु आख़िरी रोज़ें दा परमेशर दा बकाया लोक दूई वार छितराया गया होएगा, ते उना दा इकट्ठा कीता जाना ज़रूरी होएगा। दानिय्येल बारा दी सातवीं आयत आख़िरी रोज़ें विच परमेशर दे लोकां दे छितराए जाणे दी पहचान करदी ऐ; इस तरह ओह बारह सौ साठ दिनां नूं छितराए जाणे दे इक प्रतीक वजों पेश करदी ऐ।
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Ndzi twa wanuna loyi a ambariki nguvu ya linyeni, loyi a a ri ehenhla ka mati ya nambu, loko a tlakusa voko ra yena ra xinene ni voko ra yena ra ximatsi a ya etilweni, kutani a hlambanya hi Loyi a hanyaka hilaha ku nga heriki leswaku swi ta va nkarhi, ni minkarhi, ni hafu ya nkarhi; naswona loko a ta va a hetisisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta hetiseka. Daniel 12:7.
The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.
Shahidi wawili walitawanywa katika Ufunuo sura ya kumi na moja baada ya kutoa ushuhuda wao.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
Kandi watakapokuwa wamemaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita juu yao, naye atawashinda na kuwaua. Na mizoga yao italala katika njia ya mji ule mkuu, ambao kwa maana ya rohoni huitwa Sodoma na Misri, ambapo pia Bwana wetu alisulubiwa. Nao watu wa jamaa na kabila na lugha na taifa wataitazama mizoga yao kwa muda wa siku tatu na nusu, wala hawatakubali mizoga yao kutiwa makaburini. Nao wakaao juu ya nchi watafurahia juu yao, na kushangilia, nao watapeana zawadi wao kwa wao; kwa sababu hao manabii wawili waliwatesa hao waliokaa juu ya nchi. Ufunuo 11:7–10.
In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.
Mu vhesi i tevhelaho, vhesi ya vhu-11, ṱhanzi mbili dzi vuswa lufuni lwadzo muḓilani wa Sodoma na Egipita. Lufu lwo swaho lu sumbedzwa nga Hesekiele sa govhani ḽa marambo o phaḓalalaho, o faho, o omaho. Ṱhanzi mbili dzi imela mananga mavhili, ḽa Republican na ḽa Protestant, e a vhulawa nga 2020. Lunanga lwa Protestant lwo fa nga vhuporofita halwo ha mazwifhi ha 18 Fulwana 2020, nahone lunanga lwa Republican lwo fa nga khetho yo tswaaho ya 2020. Yesaya u sumbedza uri musi ṱhanzi idzo dzi tshi vuswa, zwine a zwi talusa sa u kuvhanganywa lwa vhuvhili, honeho ṱhanzi idzo dzi vha luvhili lune lwa kuvhanganya vhashumi vha awara ya vhu-11.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Na siku hiyo kutakuwa na shina la Yese, litakalosimama kuwa ishara kwa watu; Mataifa watalitafuta; na mahali pake pa kupumzika patakuwa na utukufu. Tena itakuwa katika siku hiyo, Bwana atanyosha mkono wake mara ya pili ili ajipatie tena mabaki ya watu wake watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye ataiinua ishara kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakusanya pamoja waliotawanyika wa Yuda kutoka pembe nne za dunia. Isaya 11:10–12.
When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.
Mwana aatulaa omukono gwe omulundi ogwokubiri okukungaanya, akuŋŋaanya “abagobeddwa ba Isiraeri.” “Abagobeddwa ba Isiraeri” bafuuka ekyokulabirako eri ab’amawanga, era olw’ensonga eno kibagwanira okugobebwa nga tebannakung’aanyizibwa. Baagobebwa ne bayingizibwa mu kiwonvu kya amagumba amakalu ekyogerwako Ezeekyeri, era bwe bamala okuttibwa, ne bagalamira mu luguudo era ne Mukama waffe mwe yakomererwa, mu kiseera ekyo ekika ekirala nga kisanyuka.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
ئهى ئهوانهى له وشهى پهروهردگار دهترسن، گوێ له وشهى پهروهردگار بگرن؛ براكانتان كه ڕقیان لێتان بوو، كه بههۆی ناوی من دهریان كردن، گوتیان: «با پهروهردگار شكۆدار بێت»؛ بهڵام ئهو بۆ شادیی ئێوه دهردهكهوێت، و ئهوان شهرمسار دهبن. ئیشایا 66:5
Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.
AvaWĩtigĩra Ũndũ wa Ngai nĩ makũnwo nĩ ariũ a kwao arĩa māmũthĩĩte. Jeremia nĩoĩrĩirie ũrĩa gũkaheanĩra ariũ a kwao arĩa māthĩĩte mũtĩ wa kĩmenyithia.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Bwe Nnyasaye ayogera atya nti: Lole, ndibareetera obubi bwe batalisobola kuwonawo; era newakubadde nga balinkaabira, siribawuliriza. Yeremiya 11:11.
The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.
Omutindo gwa omurongo gwa ikumi na gumwe ni endagaano ya Ruhanga, kandi baanabbi boona boogamba aha biro eby’enkomerero; n’ahabw’ekyo, endagaano erikugambwaho ni okuza omu maani endagaano n’abo obukumi kikumi na makumi ana n’enkumi ina.
The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.
ئەمەیە وشەیەک کە لەلایەن یەزدانەوە بۆ یەرەمیا هات، وەک دەفەرموو: گوێ لە وشەکانی ئەم پەیمانە بگرن، و قسەیان بۆ پیاوانی یەهودا و دانیشتووانی ئۆرشەلیم بکەن؛ و پێیان بڵێ: ئەوا یەزدانی پەروەردگاری ئیسرائیل دەفەرموو؛ نەفرەت لەو پیاوە بێت کە گوێڕایەڵی وشەکانی ئەم پەیمانە نابێت، ئەوەی کە لەو ڕۆژەی باوباپیرانتانم لە خاکی میسر دەرکرد، لە کۆرەی ئاسنین، پێم فەرماندان، وەک دەفەرموو: گوێڕایەڵی دەنگم بن، و بە گوێرەی هەموو ئەوەی فەرمانتان پێ دەدەم، بیانهێنن؛ ئەنجا ئێوە دەبنە گەلەکەم، و منیش دەبمە خوداتان؛ بۆ ئەوەی سوێندەکەی جێبەجێ بکەم کە بۆ باوباپیرانتان خواردوومە، تاکو خاکێکیان پێ ببەخشم کە شیر و هەنگوین لێ دەڕوات، هەروەک ئەمڕۆیە. ئینجا وەڵامم دایەوە و گوتم: ئامین، ئەی یەزدان.
Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Bwana akaniambia, Tangaza maneno haya yote katika miji ya Yuda, na katika njia za Yerusalemu, ukisema, Yasikieni maneno ya agano hili, mkayatende. Kwa maana naliwaonya baba zenu kwa bidii tangu siku ile niliyowapandisha kutoka nchi ya Misri hata leo hii, nikiamka mapema na kuwaonya, nikisema, Tii sauti yangu. Lakini hawakutii, wala hawakutega sikio lao, bali kila mmoja alikwenda katika ukaidi wa moyo wake mbaya; kwa hiyo nitaleta juu yao maneno yote ya agano hili, niliyowaamuru wayatende; lakini hawakuyatenda.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.
Na Mukama akambwira ati, Ubugambanyi bwabonetse hagati mu bantu ba Yuda no hagati mu batuye i Yerusalemu. Basubiye inyuma ku byonoono bya ba sekuruza babo, abanga okuwulira ebigambo byange; ne bagenda okugoberera bakatonda abalala okubakolera: ennyumba ya Isirayiri n’ennyumba ya Yuda bamenye endagaano yange gye nakola ne ba sekuruza baabwe. Kale bw’ati bw’ayogera Mukama nti, Laba, ndibaleetako akabi, kebatalisobola kuwona; era newakubadde nga banaankaabirira, siribawulira. Yeremiya 11:1–11.
The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.
Mutwe wa rubanza rw’Abadivantisiti b’Umunsi wa Karindwi b’i Laodikiya Yeremiya agaragaza wongera kuvugwa na Ezekiyeli mu gice cya cumi na kimwe, umurongo wa cumi na umwe.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Jiji lino halitakuwa sufuria yenu, wala ninyi hamtakuwa nyama iliyo katikati yake; bali nitawahukumu katika mpaka wa Israeli. Ezekieli 11:11.
Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.
Uguhumekerwa kw’Imana kugaragaza mu buryo butaziguye ko gushyirwaho ikimenyetso kuvugwa muri Ezekieli igice cya cyenda ari ko gushyirwaho ikimenyetso nyako kwa ba bantu ibihumbi ijana na mirongo ine na bine bavugwa mu Ibyahishuwe igice cya karindwi. Umurongo wa cumi n’umwe w’igice cya cumi n’umwe ni ugukomeza gusa inkuru ikurikirana ya Ezekieli yerekeye urubanza rwaciriwe Itorero ry’Abadiventisiti b’Umunsi wa Karindwi, iryo Mushiki wa White agaragaza ko ari Yerusalemu yo muri Ezekieli igice cya cyenda. Abatashyizweho ikimenyetso bacirwa urubanza kandi barimburwa mu iyerekwa ryo mu bice bya cyenda kugeza ku cya cumi n’umwe.
The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.
Enkomo ya 9/11 mu Ezekieli erondora abatali beesigwa nga batwalibwa ebweru wa Yerusaalemi okusalirwa omusango, bwe kityo n’eraga okwawukana okw’enkomerero okw’abo abeeyita ekkanisa ey’enkomerero, nga kiragiddwa mu kitabo kya Okubikkulirwa. Akabonero ka “kkumi n’emu, kkumi n’emu” kabonero ka ndagaano abantu obukumi kikumi mu obukumi buna mu enkumi nnya mu bina mu bina mu bina mu bina?
Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.
그리스도 이전 677년과 457년 사이의 이백이십 년은 다니엘의 이천삼백 주야의 예언과 모세의 일곱 때의 시간 예언을 연결한다. 이백이십 년 가운데 많은 부분은, 그 두 예언이 1844년에 함께 도달하였을 때 시작된 속죄의 사역의 상징으로 식별될 수 있다. 이백이십의 십일조로서의 스물둘이라는 수가 상징적으로 나타내는 바에 대하여, 열하나의 경우와 같이, 많은 것이 제시될 수 있다. 내가 여기서 밝히고자 하는 것은 열하나와 스물둘 사이의 관계이다.
We will continue these thoughts in the next article.
Tukwendelea mawazo haya katika makala inayofuata.