Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniel mokapo 11 temana 16 kanye temana 22 vyonse viyanana na mthetho wa Sande uwo uli pafupi kwiza. Kukwaniriskika kwa temana 10 mu 1989 kukaluta ku Nkhondo ya ku Ukraine mu 2014, nga umo kukuyimiririka na kukwaniriskika kwa nkhondo ya ku Raphia ya temana 11 mu 217 BC. Temana 11 kufika pa temana 16 yili so temana 11 kufika pa temana 22; ntheura, mbiri yakubisika ya temana 40, nga umo yikuyimiririkira mu temana 11 kufika pa 16, yikuyimiririkiraso nga ni mbiri ya temana 11 kufika pa 22. Mbiri yakubisika ya temana 40 yikuyimiririka na temana 11 kufika pa 22.

Chapters Eleven through Twenty-two

قوناغەکانی یانزەهەم تا بیست و دووەم

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Ameza agatajika gakomejwe kandi mu mitwe cumi na umwe gushika kuri makumyabiri na ibiri ya Itanguriro, Matayo, Ivyahishuriwe Yohana, n’igitabu citwa *The Desire of Ages*. Abo bagabo bane b’intahe b’iyo mitwe “cumi na umwe gushika kuri makumyabiri na ibiri” bahura n’ayo mateka agatajika, kuko ayo mateka agatajika ari imirongo cumi na umwe gushika kuri makumyabiri na ibiri yo muri Daniyeli cumi na umwe. Hagati muri abo bagabo bane b’intahe hama na ntaryo hagaragaza ikimenyetso c’isezerano, guhera ku isezerano ry’urupfu rigereranywa na Nimurodi mu gice ca cumi na kimwe c’Itanguriro, bikarangirira ku mara ya Roma mu gice ca cumi na ndwi c’Ivyahishuriwe Yohana.

Seventeen

دەڤدەहി

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Mateo를 제외하면, 네 증인은 그들이 예시하는 기간의 중간점을 제17장으로 식별한다. 숫자 십칠은 또한 기원전 457년, 64년, 그리고 1776년에 시작한 세 개의 250년 예언들 가운데에서 세 번 발견된다. 그 선들 가운데 둘, 곧 (첫째와 마지막)은 중간점을 식별하는데, 첫째 선인 기원전 457년의 선은 기원전 207년에 끝났고, 마지막 선인 1776년의 선은 2026년에 끝난다. 기원전 207년은 라피아 전투와 파니움 전투 사이에 있었고, 2026년은 미국의 마지막 대통령의 임기 중간이다.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Munda ya myaka magana abiri na mirongo itanu itatu, Ptolemy yategetse imyaka cumi n’irindwi. Hari imyaka cumi n’irindwi hagati ya 313 na 330 mu murongo wa Nero, kandi hari imyaka cumi n’irindwi hagati y’intambara ya Raphia yo mu 217 BC n’intambara ya Panium yo mu 200 BC. Batatu muri ba batangabuhamya bane bo mu bice cumi na kimwe kugeza kuri makumyabiri na kabiri bagaragaza hagati yabyo nyayo ari igice cya cumi n’irindwi. Ni cyo gituma amateka ahishwe yo mu murongo wa mirongo ine agaragazwa mu mirongo ya cumi n’umwe kugeza kuri makumyabiri na kabiri yo muri icyo gice nyine, kandi ba batangabuhamya bane bo mu bice cumi na kimwe kugeza kuri makumyabiri na kabiri bahura n’iyo mirongo nyine. Isohozwa rya buri buhanuzi muri butatu bw’imyaka 250 rihura n’ayo mateka nyine. Hagati harashimangirwa nk’ikirango cy’inzira, kandi cyane cyane hamenyekanishwa nk’ikimenyetso cy’isezerano n’ikidodo cy’ubwoko bw’Imana.

Daniel Twelve

Danyeli Ikumi na Bili

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Danyeri igice cya cumi na kabiri, imirongo ya karindwi, iya cumi n’umwe, n’iya cumi na kabiri, igaragaza igihe cya nyuma cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Umurongo wa karindwi werekana ku wa 31 Ukuboza 2023, naho umurongo wa cumi na kabiri werekana ku wa 18 Nyakanga 2020. Gutatanywa kuvugwa mu murongo wa karindwi, kwarangiye ku wa 31 Ukuboza 2023, kandi kwari kwaratangiye ku wa 18 Nyakanga 2020, kwagereranyijwe muri alufa na omega y’iyo mirongo itatu y’igihe cy’ubuhanuzi iboneka muri Danyeri 12. Umurongo wo hagati w’imyaka 1,290 werekana amateka kuva mu 1989 kugeza ku itegeko ryo ku cyumweru rigiye kuza vuba nk’imyaka 30, hanyuma 1,260 kugeza ku ihumiriza ry’igihe cy’igeragezwa ry’abantu. Imyaka mirongo itatu igereranya imyaka y’ubusaseridoti bw’abihumbi ijana na mirongo ine na bine, kandi imyaka 1260 ishushanya amezi mirongo ine n’abiri y’ikigereranyo yo mu Byahishuwe 13.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Imĩĩrĩ ya ũhoro wa mbere ya andũ arĩa maingĩ ma mĩaka 30, igakũrũrĩrwo nĩ mĩaka ngiri imwe magana maita kana mĩaka magana matandatũ na mĩrongo itano, nĩ rũũri rwa ũhoro wa mbere wa ndagano igĩrĩ wa Iburahĩmu na Paulo rwa mĩaka magana mana na magana mana mĩrongo itatũ. Gatagatĩ ka mĩstari ĩtatũ ya ihinda rĩrĩa rĩrĩa rĩrĩ Danieli ikũmi na igĩrĩ, gĩgĩrĩra ũhũkũri wa herufi ya ikũmi na ĩtatũ, o na mbere gũtũma gũthĩĩkĩra ndagano na kũigĩrwo muhuri kwa andũ elfu mia imwe na mĩrongo ina na inna. Mĩstari ĩyo ĩtatũ nayo nĩĩhuranagia na historia ya hitho, na ĩongerera ũira ũngĩ wa gũkũhũthĩra ũrĩa gatagatĩ karĩ rũũri rwa ndagano.

Spring and Fall

Ribiu na Mvua ya Vuli

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Mwa mitsetse yose eyi, fwelelo twafwile ukusangamo abakambone batatu aba miko ya mu mpanga ne ya mu mpela ya myaka, iya pa baLevitiko amakumi yabili na fitatu, abalinganishiwa no kupatikana pamo ne nshita ya Pentekoste mu lyashi lya pa lupanda. Apo chapitala ni amakumi yabili na fitatu, ico cishibilo ca mulimo wa Kristo uwa kuposako imembu. Chapitala yapangilwa na mavese amakumi yane na yane, mu cishibilo cakwiminina pa October 22, 1844. October 22 ciminina imyaka 22 iya mu mweshi wa October, ukutendeka pa bushiku bwa kutandikilapo no kupwisha pa bushiku bwa makumi yabili na bubili, ifyo fye icileta ubunte bwa malembo ya alfabheti ya ciHebere. October pakuba umweshi wa ikumi, nga wapindwishiwa ne bushiku bwa makumi yabili na bubili, cipela 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Di salnameya Îbranî de roja dehem a meha heftemîn Roja Kefaretê bû, û deh carî heft heftê ye, sembola dema ceribandinê ye. Du hezar û sê sed sal di sala 1844-an de bi dawî bûn gava ku milyaketê sêyem hat, wekî ku bi fermana sêyem a ku wê demê dest pê kiribû hate nîşandan. Hetftê heftan wekî dema ceribandinê hatibûn diyarkirin ku di destpêka 2,300 rojan de ji bo Îsraêla kevnar a rastîn hatibûn tayînkirin, û di dawiya wan rojan de dema ceribandinê ya ji bo Îsraêla nûjen a ruhî bi roja dehem a meha heftemîn hate temsîlkirin, ku bi heftê re wekhev dibe. 22-ê Cotmeha 1844-an qanûna Yekşemê ya zû tê nîşan dide, û li wir e ku heftê salên sembolîk ên dema ceribandinê ji bo Adventîzma Roja Heftemîn bi dawî dibe, wekî ku ji bo Cihûyan bû gava ku Estêfan hate kevirbarankirin.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 ewakilisha kipindi ambapo malaika wawili walifika, wa pili wakati wa kukatishwa tamaa kwa kwanza, na wa tatu wakati wa kukatishwa tamaa kukuu. “44” huwakilisha ujumbe wa namna mbili kama unavyowakilishwa na habari zitokazo mashariki na kaskazini za aya ya arobaini na nne ya Danieli kumi na moja. Mambo ya Walawi ishirini na tatu ina aya arobaini na nne zinazozigawa sikukuu takatifu katika majira ya machipuko na ya vuli. Hizo aya arobaini na nne huwakilisha ujumbe wa namna mbili. Majira hayo mawili huwakilishwa na aya ishirini na mbili kila moja, hivyo basi sikukuu za machipuko na za vuli kwa pamoja huwakilisha herufi ishirini na mbili za kalenda ya Kiebrania. Mashahidi hao wawili wa aya ishirini na mbili wakiletwa pamoja na majira ya Pentekoste hutoa mfumo wa hatua tatu.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

گاڤەی یەکەم نیشانەیەکە کە لە سێ بەش پێکدێت و پاشان پێنج ڕۆژ دێت، هەروەک کۆتایی ئەو سێ نیشانەیە. نیشانەی ناوەڕاست بریتییە لە سی ڕۆژی فێرکردنی ڕووبەڕوو لەلایەن مەسیحەوە لەگەڵ ئەوانەی دەستنیشان دەکرێن وەک کاهین بۆ خزمەت لە کڵێسای سەرکەوتوو. لاویان ٢٣ لەگەڵ مێژووی نهێنیی ئایەتی چلدا هاوتا دەبێت.

Midpoints

Bifurukasyonlar

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Kaputala ya katikati katika mstari wa Mwanzo kuanzia sura ya kumi na moja hadi sura ya ishirini na mbili ni sura ya kumi na saba, ambamo hatua ya pili ya agano la hatua tatu la Ibrahimu, pamoja na ishara ya tohara, iliwekwa. Kituo halisi cha kati cha aya zote zilizomo katika sura ya kumi na moja hadi ya ishirini na mbili ni Mwanzo 17:22:

But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

Naye agano langu nitalithibitisha pamoja na Isaka, ambaye Sara atakuzalia wakati huu uliowekwa mwaka ujao. Akaacha kusema naye, naye Mungu akakwea juu kutoka kwa Abrahamu. Mwanzo 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Mungu alianza kusema na Ibrahimu katika aya ya kwanza, naye akamaliza mazungumzo yake katika aya ya ishirini na mbili; kwa hiyo, mazungumzo yote ya agano la tohara yaliwekwa ndani ya muktadha wa kinabii wa herufi ishirini na mbili za alfabeti ya Kiebrania, huku mada ya aya hizo ishirini na mbili ikiwa ni ibada ya tohara, ambayo ilipaswa kutimizwa siku ya nane. Kiini au katikati ya kifungu cha Mwanzo ni uhusiano wa agano wa Mungu na wale mia moja arobaini na nne elfu, kama unavyowakilishwa na agano la tohara la Ibrahimu. Katikati ya mstari wa sura za Mwanzo kuanzia kumi na moja hadi ishirini na mbili ni sura ya kumi na saba, na katikati kamili ya sura hiyo ni aya ya ishirini na mbili, ambamo Mungu anakoma mazungumzo yake ya agano na Ibrahimu; hivyo basi akiweka katikati hiyo katika muktadha wa alfabeti ya Kiebrania yenye herufi ishirini na mbili. Katikati ya aya hizo ishirini na mbili, bila shaka, ni aya ya kumi na moja.

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

Mwaikekata inyama ya govi lyenu; na ikava ndimuko ya lyesano hagati yange nenyu. Mwanzo 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Biblia ya sula za kumi na moja hadi ishirini na mbili, katikati ya sehemu nne, inahusisha mistari mitatu ili kukamilisha wazo la katikati hiyo.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Olu ni lukayikani lwange, lwe muliibikkiriza, wakati wange nammwe n’ezzadde lyo eririddawo: buli mwana wa bulenzi mu mmwe alina okukomolebwa. Era munaakomolangako omubiri gw’akabiri kammwe; era ekyo kinaabanga kabonero ak’olukayikani wakati wange nammwe. Era oyo aliba nga yaakamala ennaku munaana alina okukomolebwa mu mmwe, buli mwana wa bulenzi mu mirembe gyammwe, oyo azaaliddwa mu nnyumba, oba aguliddwa n’ensimbi okuva eri omugenyi yenna atali wa zzadde lyo. Olubereberye 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Ikimenyetso ni ikimenyetso, gihagarariye ibendera. Uyu murongo uvuga iby’ibendera, ari bo ibihumbi ijana na mirongo ine na bine. Umwana w’umuhungu yagombaga gukebwa amaze iminsi umunani avutse, nk’uko isezerano rya Nowa ryari rihari ku bugingo umunani bari mu nkuge; bityo hakifashishwa umubare umunani kugira ngo isezerano rya Nowa rihuzwe hamwe n’isezerano rya Aburahamu. Bagomba kuba Abafiladelufiya, kuko bagomba gukebwa, ibyo Pawulo agaragaza ko ari ikimenyetso cyo kubambwa kwa kamere ya kamuntu. Iyo kamere ibambwe, Ubumana bwa Kristo buba imbere muri bo, kandi uko guhurira hamwe ni ko kuri ibendera; kuko nk’uko Mushiki wa White yavuze ati: “Iyo imico ya Kristo yororotse byuzuye mu bana Be, ni bwo azaza kubajyana.”

“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

“Bumuntu bwa muntu bwononekere fwoso, kandi ku butungane bwabwo, buciriibwe omusango na Ruhanga Omutukuvu. Kyonkai hateireho entekanisa y’omunyabyaha eyeegarukamu, kugira ngu, ku bw’okwikiriza mu kitambo ky’okutangirira ekibi eky’Omwana wa Ruhanga Omuzaalibwa Omuŋyenkai, ahabwe ekiganyiro ky’ebibi, abone okuharurwa nk’omuhikiriire, ahabwe obwana omu ruganda rw’omu iguru, kandi ahinduke omusika w’obukama bwa Ruhanga. Okuhindurwa kw’empisa kukorwa omurimo gw’Omwoyo Orikwera, orikukora aha muntu, naamuteekamu, nk’uko abyetenga kandi akikkiriza ko kikorwe, obuhangwa obusya. Ekishushani kya Ruhanga kigarurwa omu meeme, kandi buli izooba naakomezibwa kandi naahindurwamu musya ku bw’embabazi, kandi ahabwa obushoboorozi bwo kurushaho kandi kurushiriza kimwe kuhikiiriza kworeka empisa ya Kristo omu butungane n’omu kutukuzibwa okw’amazima.”

“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

Mafuta yanayohitajika sana na wale wanaowakilishwa kama wanawali wapumbavu, si kitu cha kutiwa nje. Wanahitaji kuileta kweli ndani ya patakatifu pa nafsi, ili iwataharishe, iwasafishe, na kuwatakasa. Si nadharia wanayoihitaji; ni mafundisho matakatifu ya Biblia, ambayo si mafundisho yasiyo na hakika, yaliyotengana-tengana, bali ni kweli zilizo hai, zinazohusu masilahi ya milele yanayomlenga Kristo. Ndani yake mna mfumo kamili wa kweli ya kimungu. Wokovu wa nafsi, kwa njia ya imani katika Kristo, ndio msingi na nguzo ya kweli. Wale wanaodhihirisha imani ya kweli katika Kristo huifanya ionekane kwa utakatifu wa tabia, kwa utii kwa sheria ya Mungu. Wanatambua kwamba kweli jinsi ilivyo katika Yesu hufika mbinguni na huzingira umilele. Wanaelewa kwamba tabia ya Mkristo yapaswa kuiwakilisha tabia ya Kristo, na kujaa neema na kweli. Kwao hutolewa mafuta ya neema, yadumishayo nuru isiyokoma kamwe. Roho Mtakatifu moyoni mwa mwamini humkamilisha katika Kristo. Si ushahidi wa hakika kwamba mwanamume au mwanamke ni Mkristo kwa sababu hudhihirisha hisia za ndani mno anapokuwa chini ya hali zenye msisimko. Yeye aliye kama Kristo ana kipengele cha ndani cha kina, thabiti, chenye ustahimilivu katika nafsi yake, na hata hivyo ana hisi ya udhaifu wake mwenyewe, wala hadanganywi na kupotoshwa na Ibilisi, na kufanywa kujitumainia mwenyewe. Ana ujuzi wa neno la Mungu, naye anajua kwamba yuko salama tu anapoweka mkono wake katika mkono wa Yesu Kristo, na kushikilia kwa uthabiti kwake.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

Imimerere y’umuntu ihishurwa n’akaga. Igihe ijwi rikomeye ryatangazaga mu gicuku riti: “Dore umukwe araje; nimusohoke mumusanganire,” abāri b’inkumi basinziriye bakangurwa bava mu bitotsi byabo, maze bigaragara abari barateguriye icyo gikorwa. Impande zombi zafashwe zititeguye, ariko rumwe rwari rwiteguye icyo gihe cy’amage, urundi ruboneka rudafite imyiteguro. Imimerere y’umuntu ihishurwa n’ibimukikije. Ibihe by’amage bigaragaza ubutare nyakuri bw’imimerere. Ibyago bimwe bitunguranye kandi bitari byitezwe, kubura uwabo, cyangwa akaga, indwara itunguranye cyangwa umubabaro ukomeye, ikintu icyo ari cyo cyose gishyira ubugingo imbonankubone n’urupfu, bizagaragaza ukuri kw’imbere kw’imimerere. Bizahishurwa niba koko hariho ukwizera nyakuri ku masezerano y’Ijambo ry’Imana cyangwa bitarimo. Bizahishurwa niba ubugingo bushyigikiwe n’ubuntu, niba mu rwabya harimo amavuta ari kumwe n’itabaza.

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

“Ewdemên ceribandinê ji bo hemûyan tên. Em di bin ceribandin û îspatkirina Xwedê de xwe çawa didin rêberî? Ma çira me vemirin? an jî em hîn jî wan şewqdar diparêzin? Ma em ji bo her rewşek acîl bi girêdana xwe bi Wî re, yê ku tijî kerem û rastiyê ye, amadene? Pênc keçikên aqil nikaribûn karaktera xwe bidin pênc keçikên bêaqil. Karakter divê ji aliyê me ve wek kesên takekesî bê avakirin. Ew nikare bê veguhezandin bo kesek din, heta ger xwediyê wê jî amade bûya ku ew qurbaniyê bike. Gelek tişt hene ku em dikarin ji bo hevdu bikin dema ku dilovaniyê hîn dimîne. Em dikarin karaktera Mesîh nîşan bidin. Em dikarin hişyariyên dilsoz bidin wan ên ku şaş dibin. Em dikarin bi hemû sebr û hînkirinê serzaniyê bikin, şermezar bikin, doktrînên Nivîsara Pîroz bigihînin dil. Em dikarin hemdardiya ji dil bidin. Em dikarin bi hev re û ji bo hev dua bikin. Bi jiyana hişyar, bi domandina axaftinek pîroz, em dikarin mînakek bidin ku Mesîhî divê çawa be; lê tu kes nikare qalibê karaktera xwe ya taybet bide kesek din. Bila em bi awayekî rast xuyaya vê rastiyê bikin ku em ne wek kom, lê wek takekes divê xelas bibin. Li gorî karaktera ku me avakirî ye, em ê bên darizandin. Xeternak e ku mirov amadekirina canê xwe ji bo ebediyetê paşguh bike, û lihevhatina xwe bi Xwedê re paşve bixe heta ser nivîna mirinê. Bi danûstendinên rojane yên jiyanê, bi wî ruhê ku em diyar dikin, em çarenûsa xwe ya ebedî diyar dikin. Yê ku di tiştekî herî biçûk de dilsoz e, di gelek tiştan de jî dilsoz e. Ger me Mesîh kiribe nimûneya xwe, ger em her weha meşiyabin û xebitiyabin ku wî di jiyana xwe de ji me re nimûne daye, em ê bikarin bi wan surprîzên giran ên ku di ezmûna me de dê bên ser me re rûbirû bibin, û ji dilê xwe bêjin, ‘Ne daxwaza min, lê ya Te, bila bibe.’”

“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

“Kuuma mu mulembe gwa kugezebwamu, gwe mulembe gwe tulimu kati, mwe tusaanira okutunuulira n’obukkakkamu obukwakkulizo bw’obulokozi, era tubeere ng’okusinziira ku mbeera ezateekebwawo mu Kigambo kya Katonda. Tusaanira okwegeresa n’okwetendeka, essaawa ku ssaawa era olunaku ku lunaku, mu mpisa ey’obwegendereza, okukola buli mulimu. Tusaanira okumanya Katonda ne Yesu Kristo gwe yatuma. Mu buli kugezaako, bwe bulungi bwaffe okwesigama ku oyo eyagamba nti, ‘Ampeere amaanyi gange, alyoke akole emirembe nange; era alikola emirembe nange.’ Mukama agamba nti asingira nnyo okwagala okutuweereza Omwoyo Omutukuvu okusinga abazadde bwe baagala okuwa abaana baabwe emigaati. Kale tube n’amafuta ag’ekisa mu bibya byaffe awamu n’ettaala zaffe, tuleme okuzuulibwa nga tuli mu abo abakiikirizibwa ng’abawala abasirusiru, abataali beetegefu okufuluma okusisinkana omugole.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Murehezi wa wale mia na arubaini na nne elfu, waliokuwa mfano wao ulionyeshwa kwa tohara ya Ibrahimu na kwa zile nafsi nane juu ya safina, ni wale mabikira wenye hekima katika mfano, ambao huakisi kikamilifu tabia ya Kristo katika shida iliyo karibu kuja. Ni jambo lifaalo kabisa kwamba Dada White alihitimisha kifungu hicho kwa kunukuu Isaya, kwa maana ni kifungu kinachorejelea moja kwa moja wakati wa kutiwa muhuri kwa wale mia na arubaini na nne elfu.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

Di wê rojê de ji bo wê bistirênin: Rezîna şeraba sor. Ez Xudan im ku wê diparêzim; ez dê her dem av bidim wê: da ku tiştek zirarê nede wê, ez dê şev û roj wê biparêzim. Xezeb di min de tune ye: kî ye ku di şer de daristan û şûkan li dijî min rawestîne? Ez ê derbasî wan bibim, ez ê wan bi hev re bişewitînim. An bila ew destê xwe bigire bi hêza min, da ku bi min re aştiyê bike; û ew ê bi min re aştiyê bike. Ew ê bibe sedem ku yên ji Aqûb tên koka xwe bigirin: Îsraêl ê bi gul û bi goşîn bibe, û rûyê cîhanê bi ber bi tijî bike. Ma wî ew lê da, wekî ku lê da yên ku lê didan? an jî ew hate kuştin li gorî kuştina yên ku ji aliyê wî ve hatin kuştin? Bi pîvanê, dema ku ew derdikeve, tu dê bi wê re gengeşiyê bikî: ew bayê tundê xwe di roja bayê rojhilatê de rawestîne. Ji ber vê yekê, guneha Aqûb bi vê yekê dê were paqij kirin; û hemû berê ji bo rakirina guneha wî ev e; dema ku ew hemû kevirên gorîgehê wekî kevirên geçê yên hate perçe kirin bike, daristan û peyker dê rawestin. Lê bajarê xurt dê bibe çol, û wargeh bêterikandin, û wekî çolistan bê hiştin: li wir golik dê bixwe, li wir ew dê razê, û şaxên wê wê bixwe. Dema ku şaxên wê hişk bibin, ew ê bêne şikandin: jin tên û wan pêve didin agir; çimkî ev gelê bê têgihiştinê ye: ji ber vê yekê, Ewê ku wan afirand, dê li wan rehm neke, û Ewê ku wan çêkir, dê li wan kerem nîşan nede. Îşaya 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“buhoro bw’umuyaga w’iburasirazuba,” ubwo ubugome bwa Yakobo burimo kwezwa, kandi irindi tsinda ry’“abantu badafite ubwenge” rikaba riri gukoranywa no gutwikwa, ni igihe cyo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine. Muri icyo gihe, uwifuza kugirana amahoro na Kristo ashobora kubikora, ariko ibikorwa bya nyuma birihuta.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Abapadiri bagombaga kuba bagejeje ku myaka mirongo itatu y’amavuko igihe batangiraga umurimo wabo, kandi abo ibihumbi ijana na mirongo ine na bine ni ubwami bw’abapadiri ba Petero, bo basubizanya isezerano n’Imana mu minsi ya nyuma.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

Ninyi na pengine, ngati malibwe ya moyo, mukuzengeka kukhala nyumba yauzimu, unsembe woyera, kuti mupereke nsembe zauzimu, zovomerezeka kwa Mulungu mwa Yesu Khristu. 1 Petro 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Abakahuna bateguriwe gukorera mu murimo wo gusigwa wamaze iminsi umunani; ni cyo gituma umubare umunani ari ikimenyetso cy’ubutambyi busizwe buri mu nkuge.

Aaron’s Rod

Danda ya Aroni

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Ubungaswa obugcotshiweyo babali ikhulu elinamakumi amane anesine amawaka bumelwe phakathi komphongolo wesivumelwano njengentonga ka-Aron eyahlumayo. Xa intonga ka-Aron yahlumayo, yabonakalisa umahluko phakathi kuka-Aron nezinye iintonga zezizwe zakwaSirayeli ezingazange zihlume. EZibhalweni, yimvula evelisa ukuhluma kwezityalo.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Bannabbi bonna baddamu ennaku ez’oluvannyuma, n’olwekyo omuggo gwa obwakabona gwa Alooni gukiikirira okufukibwako amafuta kw’abasajja emitwalo kikumi mu enkumi amakumi ana mu bina, mu mbeera ekwatagana ne Eriya ku Kalumeeri n’AbaMillerite mu 1844. Gukwata ku kiseera lwe wabaawo okwawukana okutegeerekeka bulungi wakati w’obubaka obw’amazima n’obw’obulimba obw’enkuba ey’oluvannyuma. Okwawukana okwo kuteekebwa mu lwatu Yoweeri bw’alaga nti “omwenge omuggya” guciddwako ekibiina ekimu. Ekibiina ekyo omwenge omuggya gwe guciddwako ku kamwa kaabwe be batamiivu ba Efulayimu aba Isaaya. Era beebo abaavunaana abayigirizwa nti baali batamidde ku Pentekooti, era be bajeemu ab’omu 1888, abaagoberera bajjajjaabwe, abaali abajeemu ab’omu 1863. Emirundi egyo gyonna egy’obunnabbi gikwatagana n’olunyiriri Sister White lwe yalaga nti lubaawo ensi bw’etegeera nga Abadiventi bamaze okumanya ebikwata ku mipira gy’omuliro egy’e Nashville okumala emyaka nga kikumi mu abiri mu etaano, so nga teboogedde kintu.

8, Eighty and 81

8, Makwenda-vitanu na 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

លេខ​សាមសិប និង​លេខ​ប្រាំបី ជា​និមិត្ត​សញ្ញា​នៃ​បព្វជិតភាព​របស់​មួយ​រយ​សែសិប​បួន​ពាន់​នាក់ ដែល​ជា​ទង់​សញ្ញា​នៃ​ថ្ងៃ​ចុង​ក្រោយ ដែល​តំណាង​ឲ្យ​ការ​រួម​បញ្ចូល​គ្នា​នៃ​ទេវភាព និង​មនុស្សជាតិ។ លេខ​ប្រាំបី គឺ​ជា​មួយ​ភាគ​ដប់​នៃ​លេខ​ប៉ែតសិប ដែល​ជា​លេខ​នៃ​បព្វជិត​ក្លាហាន​ប៉ែតសិប​នាក់ ដែល​រួម​ជា​មួយ​មហាបូជាចារ្យ បាន​ទប់​ទល់​នឹង​ស្តេច Uzziah ដែល​បាន​ព្យាយាម​ថ្វាយ​គ្រឿង​ក្រអូប​នៅ​ទី​បរិសុទ្ធ។ លេខ​ប៉ែតសិប​មួយ តំណាង​ឲ្យ​ទេវភាព​ដែល​រួម​បញ្ចូល​ជា​មួយ​មនុស្សជាតិ ក្នុង​បរិបទ​នៃ​បព្វជិតភាព​របស់​ព្រះវិហារ​ដែល​មាន​ជ័យជម្នះ។ ប្រវត្តិ​នៃ​ការ​បះបោរ​របស់ Uzziah ភ្ជាប់​បព្វជិតភាព​នៃ​លេខ​ប៉ែតសិប​មួយ​នោះ នៅ​ក្នុង​វិបត្តិ​ដ៏​សំខាន់​នោះ​ផ្ទាល់ ដែល​ស្រប​គ្នា​នឹង​ការ​បះបោរ​របស់ Ptolemy ភ្លាមៗ​បន្ទាប់​ពី​សមរភូមិ Raphia។ ហោរា​ទាំង​អស់​សុទ្ធ​តែ​កំណត់​អត្តសញ្ញាណ​ថ្ងៃ​ចុង​ក្រោយ ដូច្នេះ​បព្វជិតភាព​នៃ​ទេវភាព​ដែល​រួម​បញ្ចូល​ជា​មួយ​មនុស្សជាតិ ដែល​ជា​បព្វជិតភាព​របស់​ព្រះវិហារ​ដែល​មាន​ជ័យជម្នះ ហើយ​មាន​បូជាចារ្យ​មនុស្ស​ប៉ែតសិប​នាក់ និង​មហាបូជាចារ្យ​ទេវៈ​មួយ​អង្គ ត្រូវ​បាន​កំណត់​អត្តសញ្ញាណ​នៅ​ក្នុង​ប្រវត្តិ​ដែល​បាន​ចាប់​ផ្តើម​នៅ​ឆ្នាំ 2014 នៅ​ពេល​សង្គ្រាម​អ៊ុយក្រែន​ត្រូវ​បាន​ផ្តួច​ផ្តើម​ឡើង។

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

قەدەغەی ناوەندیی هێڵی دوازدە بەشی پەیدابوون، بەشی حەڤدەیە. ئایەتی ناوەندیی ئەو هێڵەی دوازدە بەشییە، ئایەتی بیست و دووە. ئایەتی بیست و دوو کۆتایییەکی جیاوازی گفتوگۆیێک نیشان دەدات لە نێوان خودا و ئیبراهیم، کە لە ئایەتی یەکدا دەستی پێکردووە؛ بەمەش ئایەتی بیست و دوو وەک کۆتاییی هێڵێکی پێغەمبەرانە ناسێنرێت کە واژۆی بیست و دوو پیتی ئەلفوبێی عیبری هەڵدەگرێت. ئایەتی ناوەندیی ئەو هێڵەی بیست و دوو ئایەتییە، ئایەتی یازدەیە، کە بە نۆرەی خۆی ناوەندیی سێ ئایەتە کە ئاڵامی ئەو سەد و چل و چوار هەزارە دەناسێنن. لەبەر ئەوە، ئایەتی یازدە ناوەندیی سێ ئایەتی جیاوازە، و ئایەتی یازدە ڕاستیی سەرەکی دەگەیەنێت، نەک تەنها بۆ ئەو بیست و دوو ئایەتە، بەڵکو بۆ ئەو سێ ئایەتەش کە تێیدایە؛ بەمەش ئایەتی یازدە و بیست و دوو وەک دەستپێک و کۆتاییی بیرۆکەی سەرەکی ناسێنرێن. کەواتە، لە بەشی حەڤدەدا، ئایەتی یازدە تا بیست و دوو بابەتی سەرەکیی بەشەکانی یازدە تا بیست و دووە.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

ناوەندی بەشەکانی یانزەهەم تا بیست و دووەمی پەرتووکی مەتی، بەشی شانزەهەمە.

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

Kandi abeleesya abayigirizwa be obutabuuliranga muntu yenna nti ye Yesu Kristo. Matayo 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Kwomwene na katikati ya Mwanzo, aya ya ishirini inaashiria mwisho wa mazungumzo maalum yaliyoanza katika aya ya kumi na tatu, Kristo na wanafunzi walipofika Kaisaria Filipi.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Yesu alipofika katika mipaka ya Kaisaria Filipi, akawauliza wanafunzi wake, akisema, Watu hunena ya kuwa mimi Mwana wa Adamu ni nani? Wakasema, Wengine hunena ya kuwa u Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi mwanena ya kuwa mimi ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa mwili na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia ya kwamba wewe u Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalo lifunga duniani litakuwa limefungwa mbinguni; na lo lote utakalo lifungua duniani litakuwa limefunguliwa mbinguni. Kisha akawakataza wanafunzi wake wasimwambie mtu yeyote ya kwamba yeye ndiye Yesu Kristo. Mathayo 16:13–20.

Raphia and Panium

Raphia na Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Matayo’n ekitundu eky’omu makkati tekikyali mboozi ya njawulo n’omulamwa ogw’enjawulo gwokka, naye era nga bwe kiri nti akabonero ak’endagaano ak’obujulirwa bwa Olubereberye kakwatagana n’olutalo lw’e Raphia, bw’atyo n’emboozi ya Matayo ebeerawo mu Kayisaliya Firipi, kwe kugamba Panium. Panium ow’olunyiriri olwa kkumi na ttaano olwa Danyeri kkumi na lumu ye makkati g’olunyiriri lwa Matayo olw’essuula kkumi na bbiri, era Raphia ow’olunyiriri olwa kkumi na lumu olwa Danyeri kkumi na lumu ye makkati g’olunyiriri lwa Olubereberye olw’essuula kkumi na bbiri.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Imyaka 250 yatangiye mu wa 457 mbere ya Kristo yarangiye mu wa 207 mbere ya Kristo, ari ho hagati ya Rafia yo mu murongo wa cumi n’umwe na Paniyumu yo mu murongo wa cumi na gatanu, aho ikimenyetso cyo gukebwa kwa Aburahamu n’icyo Petero yatura ko Mesiya bihurira. Mu murongo wo mu gitabo cya Matayo, Petero ari guhamya ko yemeye Kristo, Umwana w’Imana, mu mubatizo We.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

साइमनको अर्थ “सुन्ने व्यक्ति” हो, र बारजोना को अर्थ “ढुकुरको छोरो” हो। साइमन त्यस्तो व्यक्ति थियो जसले ख्रीष्टको बप्तिस्माको सन्देश सुनेको थियो, जब पवित्र आत्मा ढुकुरको रूपमा ओर्लनुभयो। ख्रीष्टको बप्तिस्माले अगस्ट ११, १८४० लाई पूर्वछायांकित गर्‍यो, जब प्रकाश १० को शक्तिशाली स्वर्गदूत ओर्लियो। उही स्वर्गदूत 9/11 मा पनि ओर्लियो। पत्रुसले तिनीहरूलाई प्रतिनिधित्व गर्दछ, जसले 9/11 लाई एक लाख चवालीस हजारको पुस्ताको परीक्षण सन्देशको रूपमा चिन्छन्।

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petro ni mwakilishi wa wale watumiao mbinu ya mstari juu ya mstari. Yeye ni “mwana” wa hua, hivyo akiwa mwana, kwa ishara anawakilisha kizazi cha mwisho. Petro ni ishara ya kizazi cha mwisho, na kwa uhesabuji wa kiishara wa jina lake anawakilisha wale mia moja na arobaini na nne elfu. Petro anawakilisha kizazi cha mwisho ambao huisikia ujumbe wa kutiwa nguvu Kristo anapoonekana katika mstari wa kinabii. Petro aliutambua ujumbe unaohusiana na ubatizo wa Kristo, na hivyo Petro aliweza kumtambua Yesu kuwa ndiye aliyetiwa mafuta, yaani Masihi katika Kiebrania na Kristo katika Kiyunani. Petro anawakilisha wale wanaoelewa kwamba malaika wa Ufunuo kumi na nane aliyeshuka tarehe 9/11, alikuwa pia ameshuka Agosti 11, 1840. Petro anawakilisha wale wanaoelewa 9/11 kuwa alama ya njia ambayo huwekwa imara tu kwa ushuhuda wa mistari miwili au mitatu.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Petro azina ni uko 9/11 aribwo buranga ukuza kw’akaga ka gatatu, akaba ari bwo butumwa bwo kugerageza ku gisekuru cya nyuma. Iryo zina ni ryo hantu izina rihindukira. Aburahamu ari i Raphia, kandi Petro ari i Panium, hafi gato y’umusaraba. Hagati ya Panium n’umusaraba Petro agiye gusura Umusozi wo Guhindurirwaho ishusho. Ni i Panium aho Simoni yahinduriwe akaba Petero ubwo yatangaga ukwatura kwe kw’ubutumwa bwo kugerageza ku gisekuru cye. Ku bihumbi ijana na mirongo ine na bine, ubwo butumwa bwo kugerageza ni Ubusilamu bw’akaga ka gatatu, bwageze mu mateka y’ubuhanuzi kuri 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Ubwanzo bwa ukugeragezwa kw’Abadivantisiti bwatangiye kuri 9/11, kandi ku mperuka y’ukugeragezwa kw’Abadivantisiti ubutumwa bw’Islamu bw’umubabaro wa gatatu bugaragaza igihe n’aho izina rya Simoni rihindurirwa. Ubutumwa Petero asobanukirwa ku iherezo, bwashushanyijwe n’ubutumwa bwa 9/11 mu ntangiriro, ni bwo butumwa bwakosowe bw’imipira y’umuriro ya Nashville. Aho ni ho umunsi mukuru w’amakondera ugerera, ufatanyije no kuzamurwa kw’ikimenyetso n’umuryango ufunze w’Umunsi w’Impongano.

We will continue these things in the next article.

Tuzokomeza mambo haya katika makala inayofuata.