We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Em qediya paşîn bi nirxandinek netemam a pêxemberiyên Abram û Pawlosê dawî kir, ku rêz li ser rêz heyameke 430-salî derdixe holê, ku ji 30 salan pêk tê û paşê 400 sal tê. Ez dibêjim ku dibe hin kes li cîhana teolojiyê hebin ku 30 salan wek heyamekê bibînin ku li dû 400 salan tê, lê dema ku bi awayekî giştî tê gotin, ew sî sal bi destpêka heyamê ve têne tayînkirin. Ma ew 400 e ku paşê 30 tê, an 30 e ku paşê 400 tê? Ew sî ye ku paşê çar sed tê, ji ber ku gelek şahid hene, ji bo damezrandina heyameke sî-salî, ku bi heyameke pêxemberî ya duyemîn ve girêdayî ye û paşê jî wê tê.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yooseefi, mu myaka mirongo itatu y’amavuko, ni ho yatangiriye gukorera Farawo, nk’uko bivugwa mu Itangiriro 41:46. Hanyuma hatangira imyaka irindwi y’uburumbuke, ikurikirwa n’imyaka irindwi y’inzara. Yooseefi, nk’ishusho ya Kristo, afite imyaka mirongo itatu, yakurikiwe n’ibihe bibiri by’iminsi 2520. Igihe Kristo yari afite imyaka mirongo itatu, hakurikiyeho ibihe bibiri by’iminsi 1260, byombi hamwe bikaba bigize 2520; ari yo na yo ihuza n’inshuro ndwi ku bwami bubiri.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Davidi aliikuwa na miaka thelathini alipokuwa mfalme, naye akatawala kwa miaka arobaini, kama ilivyoandikwa katika 2 Samueli 5:4. Davidi anamwakilisha Kristo kwa mfano, na Kristo alipokuwa na miaka thelathini, alibatizwa, kisha akaongozwa mpaka nyikani kwa siku arobaini; tena, baada ya ufufuo Wake, uliokuwa umeonyeshwa kwa mfano katika ubatizo Wake, alikaa na kuwafundisha wanafunzi ana kwa ana kwa siku arobaini. Katika msalaba, uangamivu wa Yerusalemu uliahirishwa kwa rehema kwa miaka arobaini, ukilingana na ile miaka arobaini ya kufa nyikani mwanzoni mwa historia yao ya agano.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekiel akadi myaka mirongo itatu y’amavuko igihe yahamagarirwaga kuba umuhanuzi muri Ezekiel 1:1. Ubu sindafata umwanya wo kuvuga iby’igihe cyakurikiye umwaka wa mirongo itatu wa Ezekiel, ariko ndashyiramo incamake ngufi ya AI y’ibintu byemejwe byerekeye igihe umurimo we wamaze. “Ubuhanuzi bwa Ezekiel buri mu byanditswe byo mu Isezerano rya Kera byagenwe amatariki mu buryo burushijeho gusobanuka, kuko igitabo cyose kirimo amatariki 13 yihariye. Ayo yose abarwa uhereye ku mwaka w’ijyanwa mu bunyage rya Yehoyakini (597 Mbere ya Kristo nk’umwaka wa 1), bityo bikatanga urwego rw’igihe rusobanutse rukwira imyaka hafi 22.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yesu aali ne myaka amakumi asatu bwe yabatizibwa, era n’alyoka anyweza endagaano n’abangi okumala wiiki emu.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antichrist arohama ya ungivwi n’ikigereranyo cya Kristo mu buryo bw’ubuhanuzi; kandi nk’uko Kristo yamaze imyaka mirongo itatu ategurirwa gutangira umurimo We wo kuba Umutambyi Mukuru wo mu Ijuru, ni na ko igihe cy’ubuhanuzi cy’imyaka mirongo itatu cy’itegurwa, cyagaragajwe ku antikristo, cyabaye uhereye ku gukurwaho kwa “igitambo gihoraho” mu 508 kugeza mu 538, igihe ubupapa bwahawe ububasha nk’umutambyi mukuru w’impimbano; nk’uko Kristo yasizwe imbaraga mu mubatizo We, kuko imyaka 1260 y’umwijima w’ubupapa yari guhura n’iminsi 1260 y’umucyo utunganye ya Kristo, uhereye ku mubatizo We ukageza ku musaraba, ibyo bikaba bihura n’igikomere cyica cy’ubupapa mu 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Hakuna hata mmoja wa vipindi hivi viwili vya awali, vyenye sehemu mbili na vinavyoanza kwa kipindi cha miaka thelathini, unaotangulia hatua ya kwanza ya Abramu katika mchakato wake wa maagano wa hatua tatu. Kwa hiyo, wa Abramu ndio unaotajwa kwanza, ingawa lingeweza kuwa hivyo tu baada ya kuthibitishwa na ushuhuda wa pili wa Paulo. Paulo alipoandika maneno yake, unabii wa miaka 400 ukawa unabii wa miaka 430, ambao ndani yake miaka 30 ya kwanza imetengwa na kipindi cha mwisho cha wakati.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Ndzi vula leswaku, hi ku ya hi ximilo xa Kriste, hilaha xi yimeleriwaka hakona tanihi Alfa na Omega, eka maendlelo ya ntwanano ya lava dzana na mune wa makume mune wa madzana, lava nga omega eka vuprofeta bya Abrama na bya Pawulo bya swiyenge swimbirhi swa malembe ya makume nharhu—leswi landzeriwaka hi malembe ya mune wa madzana—swi fanele ku va ni leswi swi fambelanaka na swona eka omega ya matimu ya ntwanano, wona ku nga matimu ya ku funghiwa ka lava dzana na mune wa makume mune wa madzana. Nkarhi wa malembe ya makume nharhu, lowu landzeriwaka hi nkarhi wun’wana lowu hambaneke, wu fanele ku hetiseka hi ndlela leyi nga tirhisi nkarhi, kambe yi hetisisa vuprofeta bya masungulo bya Abrama bya malembe ya 430. A swi ta va swinene loko wo tlhela u hlaya xivulwa lexi hundzeke, kutani endzhaku u vuya eka mhaka leyi u ya emahlweni.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yezu, Yosefu, Daudi na Ezekieli wote walikuwa na miaka thelathini ya maandalizi kwa ajili ya kazi ambayo ingeifanya kuwa mfano wa watu wa Mungu katika siku za mwisho. Ezekieli nabii, Yosefu akimwakilisha Kristo kuhani, na Daudi mfalme. Alama nne, lakini mojawapo ya alama zinazomwakilisha Kuhani Mkuu wa mbinguni ina mwakilishi wa kibinadamu na wa Kiungu. Hao mashahidi wanne wote wanapatana na miaka 30 ya Abramu ikifuatwa na kipindi cha kinabii.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikristo alikuwa katika maandalizi kwa miaka thelathini, kisha akapewa uwezo kwa miaka 1260 hata alipoupokea mauti yake ya kwanza mwaka 1798. Yeye ni ishara ya mauti ya pili, kwa maana hufa tena wakati kipindi cha rehema kinapofungwa. Mauti ya pili ni mauti ya milele. Sisi tunamtumikia Mwokozi aliyefufuka, kwa kuwa Kristo hakufa kwa umilele, hakufa mauti ya pili. Jeraha la mauti la upapa litakapoponywa, Ufunuo kumi na tatu hutambulisha kwamba atatawala tena kwa miezi 42, ambayo inawakilisha kipindi cha kiunabii, bila kipengele cha wakati.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Khashi she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Ku cyage c’itegeko ryo ku Cyumweru, antikristo, ari na we nyamaswa, azaserukira ubumwe bw’incuro eshatu bwa wa kiyoka, ubwe (ni ukuvuga nyamaswa), n’umuhanuzi w’ibinyoma. Izo mbaraga eshatu zizishyira hamwe zirwanye itorero ry’Imana, ari ryo rigomba gushyirwa hejuru y’imisozi yose. Itorero ry’Imana rinesheje rimaze imyaka mirongo itatu mu gutegurwa, si imyaka mirongo itatu nyakuri, ahubwo ni igihe cy’ubuhanuzi cyamaze gushyirwaho gifitanye isano na mirongo itatu, kandi kikaba kigifite imbaraga nk’ubuhanuzi na nyuma y’itegeko ryo mu 1844, rigaragaza yuko ikoreshwa ry’igihe cy’ubuhanuzi ritari rikiri rifite agaciro. Biroroshye kubona ko iyo myaka mirongo itatu ishushanya igihe cyo gutegurira umuhanuzi, umutambyi n’umwami, bo bazaserukira ubwami bw’ikuzo nk’itorero rinesheje. Abahamya bane ba Ezekiyeli, Kristo, Yosefu na Dawidi baserukira ubutware bw’ubwami bw’Imana muri icyo gihe nyine papacy n’ubwo bumwe bw’incuro eshatu biyoborera isi kuri Harumagedoni.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Ekanisa ey’obuwanguzi kigulumizibwa ku mateeka ga Ssande mu United States, era ng’okusinziira ku bujulirwa bw’Endagaano Enkadde n’Endagaano Empya, abantu b’endagaano, be abo omutwalo kikumi mu enkumi amakumi ana mu enkumi nnya, balina okufuuka obwakabaka bwa bakabona.

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 2:5.

Naniu na mwa mawe yenye uhai, mnajengwa kuwa nyumba ya rohoni, ukuhani mtakatifu, ili mtoe dhabihu za rohoni, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Abakahani bahehesi bakaba n’imyaka mirongo itatu igihe batangiraga umurimo mu rusengero, bityo hakabaho igihe mbere y’itegeko ryo ku Cyumweru aho ubupadiri butegurirwa gukorera nk’ituro ry’umuhengeri w’umuganura. Abaherezi, ari bo ibihumbi ijana na mirongo ine na bine, bagereranywa n’Abalewi mu gikorwa cyo kwezwa gisohozwa n’Intumwa y’Isezerano. Hariho igihe cy’ubuhanuzi kigana ku itegeko ryo ku Cyumweru, aho igikorwa cyo kwezwa gitegura umurimo wejejwe ku gihe cy’imvura y’itumba ya nyuma. Uko gutegurwa kurangirira ku itegeko ryo ku Cyumweru, bityo rero igihe cya mirongo itatu kigereranya ugutegurwa kw’abaherezi, bityo kikaba gihuye n’imyaka yasabwaga kugira ngo umuntu abe umutambyi. Kristo nk’Umutambyi Mukuru yatangiye umurimo We afite imyaka 30, kandi kubera ko Yosefu ashushanya Kristo, na we yatangiye umurimo we afite mirongo itatu. Kristo w’igihimbano yamaze imyaka 30 mu gutegurwa, bityo dufite abagabo batatu b’ubuhamya ko igihe cy’imyaka 30 kigereranya ugutegurwa kw’ubupadiri.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Shida kuu iliyo karibu kutokea itawatenga wale ambao Mungu hajawaweka rasmi, naye atakuwa na huduma safi, ya kweli, iliyotakaswa, iliyoandaliwa kwa ajili ya mvua ya vuli.” Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Muku White afundisha waziwazi kwamba kila mara kanisa linapokuwa safi, Roho ya Unabii hutenda kazi. Wakati suala kuu litakapowang’oa magugu, mtakuwa na huduma iliyotakaswa, iliyojumuishwa na Yesu na Yusufu kuhani aliye wa Kiungu na wa kibinadamu pia, Yesu na Ezekieli nabii, Yesu na Daudi mfalme. Wale wanaotayarishwa katika kipindi kinachoonyeshwa kwa mfano wa miaka thelathini, watakuwa miongoni mwa wale mia moja arobaini na nne elfu, nao wanaonyeshwa kama manabii, makuhani, na wafalme. Hawa wanadamu watatu wote ni mifano ya kibiblia ya kazi ya Kristo kama nabii, kuhani, na mfalme; kwa hiyo, namba thelathini hutuwezesha kufikia hitimisho kwamba katika kila moja ya makundi haya matatu yanayozalishwa na mifano ya kibiblia ya wale waliotayarishwa kwa miaka thelathini, yanapounganishwa pamoja na Kristo, huwakilisha muungano wa Uungu na ubinadamu. Hivyo basi, wale makuhani wanaotayarishwa katika kipindi cha mfano cha miaka thelathini wanaonyeshwa kuwa ni bendera ya Uungu uliounganishwa na ubinadamu.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Miyezi 42 ya mwisho ya umwagaji-damu wa upapa hufanyika wakati Kristo anatembea miongoni mwa wanadamu kwa muda wa miezi 42 katika nafsi ya wanafunzi Wake. Miezi 42 ya utumwa na ukandamizaji, ikiishia katika ukombozi, kama inavyowakilishwa na miaka 430 ya unabii wa namna mbili wa Abramu. Miaka mia nne ya Abramu huisha katika ukombozi wa Bahari ya Shamu, ambao ni mfano wa kawaida wa kibiblia wa kufungwa kwa kipindi cha rehema, mwishoni mwa miezi 42 ya mfano ya papa.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Myezi arobaini na miwili inawakilisha wakati wa kujaribiwa kuanzia sheria ya Jumapili katika Marekani mpaka muda wa rehema ya mwanadamu kufungwa. Hata hivyo, katika miezi hiyo 42, kufuatia kipindi cha miaka thelathini cha maandalizi, Kristo analithibitisha agano katika nafsi ya masalio. Kuhani wa bandia, mpinga-Kristo, anafika kwenye mwisho wake wa mwisho, papo hapo Kristo alipokufa katika mstari wake, ambapo pia Farao, mfalme wa Misri, alikufa katika mstari wake. Katika Mlima Karmeli manabii wa Baali waliuawa, hivyo kutambulisha kifo cha nabii wa uongo katika sheria ya Jumapili. Katika sheria ya Jumapili, unaye nabii wa uongo ambaye kisha anauawa, joka likiwakilishwa na Farao, na mnyama akiwakilishwa na upapa. Haya yote yanawakilishwa katika sheria ya Jumapili katika mgogoro dhidi ya makuhani, wafalme na manabii wa Mungu. Kanisa linatakaswa muda mfupi kabla ya sheria ya Jumapili na karama ya unabii inarejeshwa—papo hapo nabii wa uongo anapokufa. Tangu wakati huo na kuendelea, vita ni juu ya ujumbe wa kinabii wa kweli au wa uongo.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

دەوری هێماییی ٣٠ ساڵە، نوێنەرایەتیی ئەو ماوەیە دەکات کە پێش یاسای یەکشەممە دێت. ئەو ماوەیە ماوەی ئامادەکارییە بۆ کاهینان، چونکە مەسیح لە هەموو شتێکدا نموونەی ئەوانە؛ چونکە ئەمانەن ئەوانەی بەدوای بەرخەکە دەکەون. لە ناو یەکەم ٣٠ ساڵی پێشبینیی ئەبرامدا، پەیمان دانرا، بەمەش دیاری دەکرێت کە هەرچی ئەو ماوەی ئامادەکارییە بۆ کاهینان واتا بکات، ئەو ماوەیەیە کە تێیدا یەزدان پەیمانی خۆی لەگەڵ سەد و چل و چوار هەزارەکە نوێ دەکات، وەک لە مێژووی ئەلفایی ئەبرامدا نموونە کراوە. ئەو ماوەیە کاتی ئامادەکارییە بۆ کاهینانێک کە لە یاسای یەکشەممە دەست بە خزمەت دەکەن، لە تەمەنی سی ساڵیدا، کاتێک بە ڕۆحی پیرۆز دەستنیشان دەکرێن، وەک مەسیح لە لەئاوهەڵکێشانی خۆیدا. ڕاستییەکی دیکەش کە لە مێژووی ئەلفایی ئەبرامەوە دەکرێت هەڵبهێنرێت ئەوەیە کە هەرچی ئەو ماوەیە واتا بکات کە بەرەو یاسای یەکشەممە دەبات، دەبێت گرنگییەکی زۆر هەبێت، چونکە ئۆمێگا هەمیشە بەهێزترە لە ئەلفا. یاسای یەکشەممە ئەو ئۆمێگایەیە کە بە ٢٢ی ئۆکتۆبری ١٨٤٤، خاچ، پەسەخ لە میسر و هتد نوێنەرایەتی کراوە.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Երկուշաբթիի օրենքը ներկայացնում է այն ժամանակահատվածի ավարտը, որ ներկայացված էր երեսնամյա ժամանակաշրջանով։ Այն նախապատկերվել է փրկությանն առնչվող գրեթե յուրաքանչյուր գլխավոր պատմությամբ, և այն նաև ընտրյալ ժողովրդի ուխտի պատմության ավարտն է, որը սկսվեց Աբրամով։ Ժամանակահատվածի ավարտի վերաբերյալ մարգարեական ապացույցների այդպիսի ծանրակշիռ վկայության, և հենց այդ ժամանակահատվածի լուրջ նպատակի պարագայում, ո՞րն էր լինելու սկզբնակետը։

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Huko kuna kipindi cha kinabii kinachowakilishwa na miaka thelathini ambacho, juu ya wingi wa mashahidi, hufikia mwisho kwenye sheria ya Jumapili. Katika hatua hiyo hufuata kipindi kingine kinachowakilishwa kwa thamani mbalimbali za hesabu, na kila kimoja cha vipindi hivyo huweka wazi ushuhuda wa mstari wa historia ya unabii unaofuata baada ya sheria ya Jumapili. Baadhi ya vipindi hivyo vinawakilisha mstari wa ndani wa historia ya kanisa, na baadhi ni mstari wa nje wa ulimwengu unaosonga kuelekea Har–Magedoni.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Kucinga ici, ni vyiza rwose ko twibutsa ubwacu yuko twanka gukoresha ubuhanuzi ubwo ari bwo bwose bw’ibihe mu misi y’imperuka nk’aho buhagararira amatariki ayo ari yo yose ashobora kumenyekana, kugeza ku munsi n’isaha bizomenyesherezwa ku mpera y’ivyago. Nzokoresha Daniyeli igice ca cumi na kabiri kugira ngo ndondore neza iciyumviro canje c’uko igihe c’ubuhanuzi kitagikwiye gukoreshwa. Mu gice ca cumi na kabiri harimwo imirongo itatu igaragaza igihe c’ubuhanuzi.

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.

Na ngai uyo omulume owambazire ebirenge eby’ekitani, eyali waggulu ku mazzi g’omugga, bwe yayimusa omukono gwe ogwa ddyo n’omukono gwe ogwa kkono eri eggulu, n’alayira olw’Oyo alamu emirembe n’emirembe nti biribaawo okumala ekiseera, n’ebiseera, n’ekitundu ky’ekiseera; era bw’alimala okusaasaanya amaanyi g’abantu abatukuvu, ebyo byonna birituukirira. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Na tangu wakati ambapo dhabihu ya kila siku itaondolewa, na chukizo lile liharibulo litakaposimamishwa, kutakuwa na siku elfu moja mia mbili na tisini. Danieli 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Ezuom a tintea, me ya rua i ka die torotolua tolu a rima e tolu. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

BaMillerite vaa na ufahamu sahihi wa kila moja ya aya hizi tatu. Unabii hizi tatu ni sehemu ya kweli zinazowakilisha misingi. Hata hivyo, ufahamu wa KimaMillerite wa aya hizi ulitegemea matumizi ya kanuni ya siku kwa mwaka. Kwa kuwa “wakati haupo tena,” aya hizi lazima ziwe na matumizi mengine, kwa maana unabii wote unazungumza kuhusu kipindi cha mvua ya masika ya mwisho. Aya hizi lazima ziwe na ufahamu wa mvua ya masika ya mwisho ambao hautumii wakati kuunda ujumbe, wala haupingani na ufahamu wa KimaMillerite wa aya hizo. Mtazamo sahihi wa KimaMillerite kuhusu aya ya katikati kati ya aya hizo tatu, (aya ya kumi na moja), ni kwamba inawakilisha kipindi cha namna mbili, kinachoanza kwa kipindi cha miaka thelathini, kisha kufuatiwa na miaka 1260. Aya ya kumi na moja inatambulisha kipindi cha miaka thelathini kinachotangulia sheria ya Jumapili, kama kinavyowakilishwa na kusimamishwa kwa chukizo la uharibifu.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Danyeli ikumi na ibili ni sura katika Neno la Mungu inayoweka wazi mchakato wa kutakaswa wa watu wa Mungu, unaotukia katika siku za mwisho, wakati wa mwisho, unabofunuliwa unabii kutoka katika kitabu cha Danyeli. Katika aya ya kumi na moja tunaona unabii ambao waanzilishi waliuelewa kwa usahihi kuwa kipindi cha miaka thelathini kinachoongoza kuingia katika kipindi cha miaka 1260. Katika sura ya kumi na ibili, unabii ule mitatu wa aya ya saba, ya kumi na moja, na ya kumi na ibili, yote yamefungwa muhuri hadi wakati wa mwisho. Wakati wa mwisho unabii huo mitatu lazima ufunuliwe, kwa maana Neno la Mungu halishindwi kamwe. Katika sura hiyo hiyo, uwakilisho ulio wazi zaidi katika Biblia wa kufungwa kwa muda wa rehema kwa wanadamu umewekwa wazi; kwa hiyo sura ya kumi na ibili bila shaka, na kwa namna ya pekee zaidi, inaitambulisha mwisho wa Waadventista kuliko mwanzo wa Uadventista.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Ufunuo butatu bwo muri Danieli cumi na kabiri bwashizweko ikidodo muri ico gice nyene c’Ivyanditswe Ahera aho gushingako ikidodo no kugikurako bibona insobanuro yavyo nyamukuru ya kinyakuvugishwa. Ubwo buvugishwa butatu burakurwako ikidodo mu mateka y’abihumbi ijana na mirongo ine na bine, kuko Alfa na Omega yamye yerekana iherezo ry’ikintu hamwe n’intango y’ikintu. Igituma gikorwa kidashizweko ikidodo muri vya bihe bitatu vya kinyakuvugishwa vyo mu gice ca cumi na kabiri kigereranya ugukurwako ikidodo kwa nyuma kw’Ijambo ry’Imana rya kinyakuvugishwa. Ukwo gukurwako ikidodo kurashirwa ahabona mu Vyahishuwe igice ca mbere igihe Ivyahishuriwe Yesu Kristo bikurwako ikidodo, imbere gato y’ugufungwa kw’igihe c’imbabazi. Umurongo wa cumi n’umwe wa Danieli cumi na kabiri ni wo uhwanye n’igereranywa rya mbere rya Aburamu na Pawulo ry’ubuvugishwa bw’incuro zibiri bwatanguranye n’ikiringo c’imyaka mirongo itatu.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Danyeli kumi na mbili mu bubikuli bunene buli bitimbu bya gihe bifuzwe n’ibimenyetso, kandi bifungurwa mu gihe cya nyuma rwose cy’iherezo, kandi uko gufungurwa kwabyo ni ko kuyobora ku kwezwa kwa nyuma kw’ubwoko bw’Imana. Ubwa mbere muri ubwo bubikuli butatu butangwa na Kristo ubwe, kandi igihe ashyira ahagaragara ubwo bubikuli, ahagaze hejuru y’amazi yambaye imyenda y’igitani cyiza, agaragaza iherezo ry’igihe cy’ubuhanuzi gihagarariwe nk’imyaka 1260, kandi asobanura ko iherezo ry’icyo gihe ari iherezo ryo gutatanywa kw’imbaraga z’ubwoko bw’Imana. Ubwoko bw’Imana bwo mu minsi y’imperuka ni ba bihumbi ijana na mirongo ine na bane, kandi baratatanyijwe.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Klisito si wele kupo ku mesu a pangei suañongotela olakena, ñanongotela esa mesiago mo kindongou “Pira kala?”. “Pira kala?” no pakanandato ol propeta; mina ya no io pakisano di Jesus i versikulo mapulu tolu, na Daniel kapitulo valu, i tanda pakisano no, “Pira kala?”.

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Na moko alobelaki moto oyo alataki lino, oyo azalaki likoló ya mai ya ebale ete: “Ekowumela ntango boni kino na nsuka ya makamwisi oyo?”

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 12:6, 7.

Buhẽngaga umùlùme awǐkǐte amenda ma kitanzi, uyo āli hejù y’amazi ga rwizi, ubwo yazamuraga ukubòko kwe kw’ìburyo n’ukw’ìbumoso aberekeza mw’ijuru, arahīra kuri Uwo ahoraho iteka ryose yuko bizamara igihe, n’ibihe, n’igice cy’igihe; kandi ubwo azaba amaze gusanzaza imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye. Danieli 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Һиддекел дәрияси көрүнүшидә, кин кийгән адәм сүпитидә тәсвирләнгән Әйсаға қоюлған соал шуки: «Бу әҗайип ишлар ахириғичә қачан болур?»; Улай дәрияси көрүнүшидә болса, Пәлмони (у мәлум муқәддәс зат) сүпитидә тәсвирләнгән Әйсадин: «Даимий қурбанлиқ, вәйранчилиқниң гуналиқи, шундақла һәм муқәддәс җайни, һәм қошунни аяқ асти қилинишиға тапшурушқа даир бу көрүнүш қачанғичә болур?» дәп сорилиду.

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Sister White anasema kwamba maono aliyopewa Danieli kando ya kingo za mito mikuu ya Shinari sasa yako katika mchakato wa kutimizwa, na kuhusiana na maono yote mawili ya mto, Yesu anaulizwa “swali” la kinabii, ambalo daima huzalisha sheria ya Jumapili kuwa “jibu.” Hata hivyo majibu yote mawili yanawasilishwa ndani ya muktadha wa wakati wa unabii, ambao uliisha mwaka 1844. Waanzilishi walilitambua kwa usahihi jibu la swali la sura ya nane na maono ya mto Ulai, nao walielewa kwamba 1798 ulikuwa wakati ambapo kutawanywa kwa nguvu za watu wa Mungu kulikoma. Lakini baada ya 1844, wakati “matumizi ya wakati” ya Neno la unabii la Mungu yalipokoma, swali la kinabii la “Hata lini?” hulisema upya uelewa wa waanzilishi kama “mpaka siku 2300; ndipo patakatifu patatakaswa katika sheria ya Jumapili iliyo karibu kuja” na “maajabu” yote katika maono ya mwisho ya Danieli yatatimizwa, wakati kutawanywa kwa watu watakatifu kwa siku tatu na nusu za kiishara kutakapokoma.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Maono ya mto Hiddekeli yaliyo katika sura tatu za mwisho za Danieli, na maono ya mto Ulai yaliyo katika sura ya saba hadi ya tisa, yanatambuliwa na Sister White kuwa ni “mito mikubwa ya Shinari.” Wanazuoni wote wa historia na wa Biblia wanakiri kwamba kuna mito miwili tu, nayo yote ni mito mikubwa, inayohusishwa na Shinari. Mito hiyo miwili ni Tigri (Hiddekeli) na Frati. Mto Ulai si Frati ya Shinari; ni mto mdogo wa mfereji uliotengenezwa na mwanadamu huko Uajemi, si Shinari. Mto Ulai katika maono yenye msingi na nguzo kuu ya Uadventista haupo katika Shinari, hata hivyo nabii mwanamke huyo anamtambulisha Ulai kuwa ni Frati, mojawapo ya mito mikubwa ya Shinari.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Umboni wa Hiddekel uwasilisha historia ya nje ya yule joka, mnyama, na nabii wa uongo wakiuongoza ulimwengu hadi Har–Magedoni, na umboni wa Ulai unawakilisha kazi ya Kristo katika kuunganisha Uungu Wake na ubinadamu wa mwanadamu. Kwa namna ya kinabii, uvuvio hutumia mto Ulai kuwa shahidi wa pili pamoja na Mto Frati ili kuitambulisha kazi inayotimizwa na Kristo katika kuuunganisha Uungu Wake na ubinadamu.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Yufurati na Tigrisi byombi byatangiriye muri Edeni kandi bigaca mu burebure bwose bw’amateka y’isezerano. Igihe byinjirira mu nkingi nkuru ya Adiventisimu ku wa 22 Ukwakira 1844, Yufurati ihuzwa n’umuyoboro wa Ulai wakozwe n’abantu kugira ngo bigaragaze ukwihuza kw’Ubumana n’ubumuntu, kugerwaho no gukoresha kwizera mu bari bahagarariwe nk’ab’ibihumbi ijana na mirongo ine na bine. Ulai ihagarariye ikigeragezo ku butware bw’Ijambo ry’Imana ry’ubuhanuzi, kuko ishyira ububasha bwa Ellen White bwo kugaragaza uruzi rw’Abaperesi rwa Ulai nk’imwe mu nzuzi zikomeye za Shinari mu kuvuguruzanya n’inzobere z’isi.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Chimanyikiro cha mto wa Ulai chaimirira jaribu kuhusu neno la mwanadamu au Neno la Mungu. Je, wanadamu wako sahihi, au maneno yaliyotolewa na Sister White ndiyo sahihi? Je, mto wa Ulai unawakilisha mto mmoja katika Uajemi, au unawakilisha mto wa kinabii unaojumuisha maji ya Edeni yaliyochanganyika na maji yatokayo kwa wanadamu?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Ez ji bo vê dijwariyê ku min raber kir gelek vebijark hene, lê ez hin ramanan dê bixim pêş da ku hûn xalê min bibînin. Ma dîroknas û teologên cîhanî rast in û Xwişk White xelet e? Kes nikare nakokî bike ku “çemên mezin ên Şînar” Tîgrîs û Fûrat in. Ji ber vê yekê, dema ku Xwişk White çemê Ulai li Farisê wek çemek mezin a Şînar nas dike, ma ew pêxemberê derewîn e? Yan, ma ew pêxemberê rast e, ku xeletiyek kiriye? Pêxemberê rast dikare çend xeletiyan bike berî ku ew sînora derbas bike û bibe pêxemberê derewîn? Yan, ma dîroknas xelet in? Yan, ma bi rastî ew rast e? Yan jî ma dîroknas û Xwişk White herdu jî rast in? Min ev dijwarî ji bo vê armancê raber kir ku ravekirina vê dijwariyê wek xaleke zêde bi kar bînim ji bo zilamê cilên ketanî li xwe kirî, yê ku li ser çem rawestiyaye, yê ku di herdu dîtinanên çemên Hiddekel û Ulai de jê tê pirsîn: “Heta kengê?”

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Mu kitabo cya Daniyeli igice cya munani, Daniyeli ari i Susa, mu Buperesi, kandi Susa iri ku ruzi Ulayi, uruzi, kubera umurimo w’ubuhinzi, rukubiyemo uruzi rw’umwimerere kimwe n’uruhererekane rw’imiyoboro y’amazi yakozwe n’abantu. Uko Ulayi rutemba rugakomeza indi mayilo ijana na mirongo itanu cyangwa hafi aho, ruhuza n’aho inzuzi Tigiri na Ufurate zihurira. Tigiri na Ufurate byatangiriye muri Edeni amaherezo birahura, kandi igihe bihurije hamwe, uruzi Ulayi rwo mu Buperesi na rwo ruhurira aho hantu nyine. Igihe uruzi Ulayi ruhuye n’urusobe rw’ibishanga bya Tigiri aho Tigiri na Ufurate bihurira, Ulayi iba kimwe mu mazi agize inzuzi zikomeye za Shinari. Abanditsi b’amateka bafite ukuri, kandi ni ko na Mushiki wacu White afite.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Mudada Wiyata Mukulu White avanga oonona oolokushi lyOulai moshapitala etanu na imwe, okuye atondolola omulonga ou wa shiivika molwa oshitopolwa shawo shomapulo sha tungwa kovanhu, sha kwatakanifa omulonga wa Tigris na Euphrates, ava va faafaneka omifuda mbali domido 2520, odo da xulila mo 1798 na 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

टिग्रिसको एक प्राचीन नाम हिद्देकेल हो, र यूफ्रेटीससँगको सम्बन्धमा यी दुवै नदीहरूलाई भविष्यवाणीमा विशेष रूपमा अश्शूर र बेबिलोनसँग सम्बद्ध ठहराइएको छ, जसलाई परमेश्वरका भेडाहरूलाई ताडना दिनुपर्ने दुई सिंहका रूपमा पनि चिनिन्छ। ती दुई उजाड पार्ने शक्तिहरूले मूर्तिपूजक रोम र पोपीय रोमका दुई उजाड पार्ने शक्तिहरूको पूर्वछाया दिएका थिए, जो एक पुरुष र एक स्त्री, अथवा एक मण्डली र एक राज्यका प्रतीक हुन्। मूर्तिपूजक रोम राज्यकौशलको प्रतिनिधित्व गर्ने पुरुष थियो, र पोपीय रोम मण्डलीय कौशलकी अशुद्ध स्त्री हो। तिनीहरूको भविष्यवाणीय सम्बन्धमा अश्शूर पुरुष थियो र बेबिलोन स्त्री, यसरी टिग्रिसलाई पुरुष र यूफ्रेटीसलाई स्त्रीका रूपमा चिनाइन्छ।

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Mto Tigri ni mto wa uendeshaji wa dola uliofika hadi mwaka 1798, na Frati wa uendeshaji wa kanisa ulifika hadi 1844. Frati ilipaswa kufika hadi 1844, kwa maana ujumbe wa 1844 ulikuwa juu ya Babeli, (Frati) iliyoanguka tena mwaka 1844. Kama Frati ilivyozalisha maporomoko ya maji mwaka 1844, mto Ulai, ambao nao ulikuwa umeungana na makutano yale kama ishara ya matendo ya kibinadamu, uliungana na maji ya mto ule mwingine. Mto wa uendeshaji wa dola ulizuiwa kwa boma mwaka 1798, wakati mamlaka ya kiraia ilipoondolewa kutoka kwa nguvu ya upapa. Katika mwaka huohuo, Marekani inaanza kutawala kama mnyama wa nchi na ufalme wa sita wa unabii wa Biblia. Mto Tigri umezuiwa kwa boma mwaka 1798, hasa mahali ambapo dola hatimaye itaulazimisha ulimwengu mzima kubomoa boma hilo, ambalo sasa linazuia mafuriko ya mateso ya kipapa yaliyo tayari kuifagia dunia kama gharika ifurikayo. Ukuta huo, au boma hilo, ni ukuta wa kutenganisha kanisa na dola.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

1844년에는 유브라데와 울래가 함께 1844년의 기별을 바벨론의 무너짐으로 나타낼 뿐 아니라, 또한 그 기별을 그리스도께서 1844년에 시작하신 바로 그 사업으로 나타낸다. 곧 그분께서 언약의 사자로서, 당신의 성소에 들어갈 한 백성에게서 바벨론의 물들과 인간의 행위를 제거하여 정결하게 하신 사업이다. 그 백성은 지성소에 들어가기 전에 정결케 될 필요가 있었다. 그 백성의 최종적인 정결은 한밤중 외침의 기별 아래 쏟아진 비로 성취되었고, 그 한밤중 외침의 기별의 빗방울들은 밀러 운동의 사람들이 교황권 로마와 1798년을 확인하고, 또 바벨론의 무너짐을 확인하였으며, 닫힌 문에 앞서 그 기별로 정결케 되었을 때, 티그리스의 물들로부터 증류되었다. 혹은 이렇게 말할 수도 있다. 그들이 다니엘 8:14의 기별을 제시하고, 예표의 속죄일이 열리기에 앞서 한밤중 외침의 기별을 성취하였을 때, 울래와 티그리스와 유브라데 강들의 증류된 물들에서 나온 비로 정결케 되었던 것이다.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Dikristo alipwaime pa mazzi ga Hiddekel mu musango gwa mushanju gwa chiputa ikumi na bibiri cha Danieli, alipwaime pa mazzi ga Tigris, mazzi ga bya bufuzi bwa mawanga mu mbonwa eyolokya emikolo egya nkomerero gya bufuzi bwa bantu obuleeta ku nkomerero ya kiseera kya mukisa. Ayimiridde awo ng’addamu ekibuuzo eky’olunyiriri olw’ekikulembera, nga bwe kiri ne mu mbonwa y’Omugga Ulai, omusajja ayambadde engoye za lineni, oyo ali Palmoni, Omubalazi Omwewunyisa, awaayo eky’okuddamu eri ekibuuzo eky’olunyiriri olw’ekikulembera. Mu mbeera zombi, empaka ezo ze mpaka ez’omu ggulu wakati wa bamalayika ne Kristo, era mu mbeera zombi ekibuuzo kiri nti, “Kituusa ddi?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

ꯃꯔꯤ ꯄꯥꯎꯕ ꯑꯗꯨ 2300 ꯅꯨꯃꯤꯠ ꯑꯣꯏ, ꯑꯍꯨꯝꯁꯨ ꯑꯍꯨꯝꯁꯨ ꯃꯇꯣꯜ ꯑꯁꯤꯒꯤ ꯆꯥꯄꯇꯔ ꯑꯁ꯭ꯇꯥꯝ ꯑꯃꯁꯨꯡ ꯆꯥꯄꯇꯔ ꯇ꯭ꯋꯦꯜꯞ ꯑꯗꯨꯒꯤ ꯃꯅꯨꯡꯗ “ꯑꯃꯨꯛ ꯃꯇꯝ, ꯃꯇꯝꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯃꯈꯥꯂ ꯑꯃ” ꯍꯥꯏꯅ ꯂꯩꯔꯤ꯫ ꯃꯔꯤ ꯄꯥꯎꯕ ꯑꯗꯨ 2300 ꯆꯍꯤ ꯑꯃꯁꯨꯡ 1260 ꯆꯍꯤ ꯑꯣꯏꯅ ꯈꯪꯉꯥꯏ, ꯑꯗꯨꯕꯨ 1844 ꯗꯥ ꯑꯇꯩ ꯄꯔꯣꯐꯦꯇꯤꯛ ꯄꯥꯎꯗ ꯃꯇꯝꯒꯤ ꯁꯤꯖꯤꯟꯅꯕ ꯑꯃꯥꯡꯕ ꯑꯃ ꯏꯁ꯭ꯋꯔꯅ ꯊꯝꯈꯤ, ꯃꯔꯝꯗꯤ ꯃꯇꯝ ꯑꯗꯨ ꯃꯈꯥ ꯂꯩꯇ꯭ꯔꯦ꯫ ꯄꯥꯜꯃꯣꯅꯤ, ꯐꯤꯖꯣꯝ ꯃꯑꯣꯡ ꯄꯨꯅꯁꯤꯜꯂꯕ ꯃꯤ ꯑꯗꯨꯒꯤ ꯃꯈꯥꯇꯥꯅ ꯆꯠꯂꯤꯕ ꯃꯤ ꯄꯨꯟꯁꯤꯁꯦꯄꯥꯒꯤ ꯃꯔꯤ ꯄꯥꯎꯕ ꯑꯗꯨ ꯀꯔꯝꯕꯅꯣ? “ꯀꯔꯤ ꯍꯥꯜ ꯂꯧꯔꯒꯦ?” ꯍꯥꯏꯕ ꯄꯥꯎꯑꯁꯤ ꯃꯌꯥꯝ ꯁꯥꯛꯁꯤꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯅꯨꯡꯉꯥꯏꯅ ꯎꯠꯂꯕ ꯑꯗꯨꯅ ꯁꯟꯗꯦ ꯂꯣ ꯑꯁꯤ ꯃꯔꯤ ꯄꯥꯎꯕ ꯑꯗꯨꯒꯤ ꯃꯔꯤ ꯑꯣꯏꯕ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯦ; ꯑꯗꯨꯒꯤ ꯁꯟꯗꯦ ꯂꯣ ꯑꯁꯤꯗ ꯁꯦꯡꯗꯣꯛꯄ ꯊꯥꯕꯅꯤ ꯑꯃꯁꯨꯡ “ꯃꯈꯣꯏ ꯄꯨꯝꯅꯃꯛ ꯑꯁꯤꯒꯤ ꯑꯉꯥꯡꯕ ꯊꯥꯎꯃꯥꯏꯁꯤꯡ” ꯑꯁꯤꯁꯨ ꯁꯟꯗꯦ ꯂꯣ ꯑꯁꯤꯗ ꯂꯣꯏꯁꯤꯟꯈ꯭ꯔꯦꯕꯅꯣ? ꯁꯟꯗꯦ ꯂꯣ ꯑꯁꯤꯗ ꯂꯣꯏꯁꯤꯟꯈ꯭ꯔꯦꯕ “ꯑꯉꯥꯡꯕ ꯊꯥꯎꯃꯥꯏꯁꯤꯡ” ꯑꯗꯨ ꯀꯔꯤꯅꯣ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯁꯤꯡ ꯀꯔꯝꯕ ꯃꯇꯝꯗ ꯍꯧꯖꯤꯜꯂꯤꯕꯅꯣ?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Awo ni mimi Danyeri nikaangalia, na tazama, walisimama wengine wawili, mmoja upande huu wa ukingo wa mto, na mwingine upande wa pili wa ukingo wa mto. Naye mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Je, itakuwa mpaka lini kufikia mwisho wa mambo haya ya ajabu?

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 12:5–7.

Û min mirovê ku cilê ketanê li xwe kiribû, yê ku li ser avên çem bû, bihîst, dema ku wî destê xwe yê rast û destê xwe yê çep ber bi ezman ve rakir, û bi Wî yê ta hetayê dijî sond xwar ku ew dê ji bo demekê, deman, û nîv be; û gava ku wî qediya ku hêza gelê pîroz belav bike, hemû van tiştan dê biqedin. Daniel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Ngā pātai tohu o te kīanga, “Āhea roa?” e tohu ana i te ture Rātapu, ā, kāore te anahera i ui ko āhea te ture Rātapu, engari ko āhea te mutunga o ngā mea whakamīharo. Ka mutu ngā “mea whakamīharo” i te ture Rātapu, nō reira he aha ngā mea whakamīharo e ahu atu ana ki te ture Rātapu? Arā, kia mārama ake te kī, he aha ngā “mea whakamīharo” e whakaaturia ana i roto i te whakakitenga i homai i te taha o Hīterekere, e whakaaturia ana i ngā upoko tekau tae noa ki te tekau mā rua? Ki te taea e tātou te whakatau he aha ngā “mea whakamīharo”, tērā pea ka kitea e tātou āhea tīmata ai ngā “mea whakamīharo”. I roto i a Daniela tekau, ka tino whakaatu a Kapariera ko te aha tana kaupapa i tana whakawhitiwhiti ki a Daniela i te wā o te whakakitenga.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Na lelo ndzi tile ku ta ku twisisa leswi swi nga ta wela vanhu va wena eku heteleleni ka masiku; hikuva xivono xa ha ri xa masiku yo tala. Daniela 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriel aliiza ili watu wa Mungu wafahamu yatakayowapata katika siku za mwisho. Kudhani kwamba unabii ulio katika Danieli kumi na mbili ulieleweka kwa usahihi na Wamillerite, kisha kutumia ukubali huo kukanusha matumizi ya sura hiyo kwa siku za mwisho—ni kubatilisha kusudi alilotangaza Gabriel. Mara Gabriel aanzapo masimulizi ya kinabii katika aya ya kwanza ya sura ya kumi na moja hadi aya ya tatu ya sura ya kumi na mbili, historia inayowakilishwa ni maelezo ya nje ya kinabii kuhusu jinsi yule joka, na yule mnyama, na yule nabii wa uongo wanavyouongoza ulimwengu kuelekea Har–Magedoni. Kuna vifungu ndani ya sura hiyo vinavyoeleza watu wa Mungu wakiteswa, lakini historia ya sura ya kumi na moja kimsingi ni ufunuo wa nje. Hii ina maana kwamba sura ya kumi na sura ya kumi na mbili zinawakilisha alfa na omega ndani ya njozi ya mwisho ya Danieli, kwa maana, tofauti na sura ya kumi na moja, zote mbili zinaeleza ujumbe wa ndani unaotambulisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Sura ya katikati ni uasi wa wanadamu kama unavyowakilishwa na mfalme wa kaskazini, papa wa Roma, na sura ya kumi iliyo alfa, pamoja na sura ya kumi na mbili iliyo omega, zinatambulisha uzoefu wa ndani wa wale mia moja arobaini na nne elfu katika siku za mwisho. Sura zote tatu zinaongoza kwenye kufungwa kwa muda wa rehema; sura ya alfa huanza kwa kumcha Mungu kunakotenganisha madaraja mawili ya waabuduo, na mwisho wa sura hiyo Danieli anapewa kuongezwa maradufu kwa nguvu, hivyo kutambulisha ujumbe wa malaika wa kwanza na wa pili. Sura ya kumi na mbili ndiyo sura ya omega, nayo inatambulisha ujumbe wa hukumu wa malaika wa tatu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Isuura ya ikumi na imwe irokora obuhakani bw’abantu kuva ku kurimbuka kwa Yerusalemu kugeza ku mpera y’igihe cy’igeragezwa, ari byo, nk’uko Sister White abivuga, bishushanya iherezo ry’igihe cy’igeragezwa ku mperuka y’isi. Danieli 11 itangirira ku kurimbuka kwa Yerusalemu, kuko Danieli ari umwe mu bajyanywe i Babuloni mu irimbuka rya Yerusalemu ryabaye incuro eshatu, iryo ryashushanyaga kurimbuka kw’uwo murwa nyine mu wa 70 nyuma ya Kristo, hanyuma kandi no mu minsi y’imperuka nk’uko isi ibihagarariye.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Uku bhonakaliswa kubili okungokoqobo kweJerusalema okwenzekayo ngosuku olufanayo lonyaka, kwehlukaniswe yiminyaka engamakhulu ayisithupha namashumi ayisithupha nanhlanu. Lokho kubhujiswa okubili kwakungekomuzi lapho uMphongolo kwakufanele ube khona. IShilo yayinobunjalo obufanayo bobuprofethi, futhi imele ukubhujiswa kokuqala komuzi lapho ubukhona bukaNkulunkulu babukhona, noma kwakufanele ukuba bube khona. Lapho uDadewethu White esebenzisa ukubhujiswa kweJerusalema njengophawu lokubhujiswa lwezinsuku zokugcina, uphawula ngentshumayelo kaKristu mayelana nokubhujiswa kweJerusalema.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

షిలో, నెబుకద్నెజరు మరియు తీతు చేత యెరూషలేము నాశనము—ఇవి దేవుని పట్టణ నాశనమునందు ప్రతినిధిత్వం పొందిన అంత్యదినముల మూడు సాక్షులు. షిలో అనేది మొదటి దూత సందేశము; అది దేవునికి భయపడుమని బోధించును—ఎలి చేయనిది అదే—మరియు ఆయనకు మహిమనియ్యుమని బోధించును—ఎలి చేయనిది అదే—ఎందుకనగా ఆయన తీర్పు గడియ వచ్చియున్నది. రెండవ దూత సందేశములోనే నెబుకద్నెజరు మరియు తీతు చేత ప్రతినిధిత్వం పొందిన ద్విగుణీకరణను మనము కనుగొనుచున్నాము. అంత్యదినములలో యెరూషలేము యొక్క మూడవ నాశనము అనుగ్రహకాల సమాప్తి సమయమున సంభవించును; అదే తీర్పు సమాప్తి.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Kapitela tein wan i stap autsaed histri blong ol tri enjel mesej. Hem i stap namel long visen blong kapitela ten long saed blong seperesen mo tri taem blong givim paoa we i hapen long twenti-seken dei blong visen blong Daniel. Hemia i minim se kapitela twel tu bambae i stap long saed blong insaed stori blong ol samting we bae i kasem ol pipol blong God long ol las dei. Mo tu, hem i minim se laet insaed long kapitela twel i moa braet twenti-tu taem i winim laet long kapitela ten.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

울래의 환상 가운데서도 그리스도께 “어느 때까지니이까?”라는 질문이 드려졌다. 열셋째 절의 그 질문에 이르기까지 앞선 열두 절은, 성경 예언의 세력들에 관한 중요한 세부 사항들을 나타내는 외적 예언 역사를 제시하고 있었다. 그 열두 절은 단지 제7장에 제시된 역사를 반복하고 더욱 확대하여 설명한 것이었다. 그 절들에 제시된 예언적 역사는 메대와 바사의 시대에서 시작하여 제11장에서 다시 반복되고 더욱 확대된다. 제8장의 후반부와 제9장 전체는 선지자 다니엘에 의한 하나님의 마지막 날 백성의 표상이다. 울래 강들의 환상 안에서 발견되는 예언 역사에 관한 환상, 그리고 다니엘이 가브리엘과 상호 작용하는 장들 속에 나타난 하나님의 백성에 대한 표상은, 제10장부터 제12장까지의 알파요 오메가이다.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Nenda Hiddekel ni omega na Ulai ni alpha, nguvu inayowakilishwa na nuru inayofunuliwa katika sura ya kumi na mbili, wakati wa mwisho ufikapo, ni angavu mara ishirini na mbili kuliko maono yaliyo nguzo kuu na msingi wa Uadventista. Kwa kuwa ndivyo ilivyo; nuru ya maono ya mwisho ya Danieli hutambulishwa moja kwa moja kuwa ni nuru inayohusiana na watu wa Mungu katika siku za mwisho. Malaika anapomuuliza yule mtu aliyevikwa kitani, “Mpaka lini?” hata mwisho wa maajabu haya, maajabu hayo ni wale waang’ao kama nyota milele na milele, kama historia ya agano la Abramu inavyorudia mwangwi wa amri kwa Abramu aitazame nyota. Maajabu katika Danieli kumi na mbili ni mabadiliko ya wanadamu kuwa bendera ya wale laki moja na arobaini na nne.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Mu ngingo ya mbere twagaragaje ko umurongo wa cumi n’umwe wa Daniyeli cumi na kabiri ugaragaza igihe cy’ubuhanuzi kigizwe n’ibihe bibiri, icya mbere muri byo kikaba ari imyaka mirongo itatu. Kugira ngo nshyireho ishimikiro rikwiye ku murongo wa cumi n’umwe, nagiye ku murongo wa karindwi, kugira ngo nerekane uruhare rutaziguye rwa Kristo mu bitangaza akorera mu bwoko bwe mu minsi y’imperuka.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Ngasubira ku murongo wa cumi n’umwe, ndashaka kubibutsa ko igice cya cumi na kabiri cyiswe ku buryo butaziguye “iminsi y’imperuka” na Gaburiyeli. Mu minsi y’abigihumbi ijana na mirongo ine na bane, iminsi bazashyirwaho ikimenyetso kandi bakinjira mu isezerano n’Imana, dukurikije igitabo cya Daniyeli, hazabaho ubutumwa buzafungurwa bukazamuka bukaba ijwi rirenga. Ubutumwa ubwo bugaragazwa mu gice cya cumi na kabiri n’ibihe bitatu byihariye by’ubuhanuzi, byamaze gusobanurwa n’Abamileriti, hanyuma bikemezwa na Mwuka w’Ubuhanuzi. Ibyo bihe bitatu ntibigaragaza igihe, kuko wa mumarayika nyine uzamura amaboko yombi ayerekeje mu ijuru mu gice cya cumi na kabiri, yazamuye ukuboko kumwe ayerekeje mu ijuru mu Ibyahishuwe icumi, arahira ko igihe kitazabaho ukundi. Iryo tangazo ryo mu 1844 risobanura ko ibyo bihe bitatu by’ubuhanuzi byo muri Daniyeli cumi na kabiri ari ibihe by’ikigereranyo bitagenewe kugaragaza igihe.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Ngeyo, enya omwanya ogw’obunnabbi ogw’akabonero ogwa wakati mu Danyeri kkumi na bbiri bwe gubeera kiseera kya mirundi ebiri ekitandika n’emyaka amakumi asatu mu ssuula yennyini Mikaeri mw’ayimirira, awo omanya ng’ekiseera ekyo kya mirundi ebiri ekitandika n’emyaka amakumi asatu kye kituukirizibwa ekituukiridde eky’obunnabbi bwa Alufa bwa Ibulayimu. Omega ey’obunnabbi bw’ebiseera, etandika ebyafaayo by’endagaano mu ngeri y’abantu abalonde, etuuka ku kutuukirizibwa kwayo okutuukiridde mu ssuula y’emu, era eno ye ntikko y’obujulirwa bwa Danyeri obukwata ku ebyo ebirigwawo ku bantu ba Katonda mu nnaku ez’oluvannyuma.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Kuhshok i kákadawáat, Daniel woochx̱ʼánx̱i yéi uwadláaḵ, aa yáx̱ x̱ʼéiwú yéi x̱ʼéix̱ yéi adaseigí Yeesh áni ḵwaané. Kuhshok i kákadawáat, Daniel woochx̱ʼánx̱i yéi uwadláaḵ, aa yáx̱ x̱ʼéiwú yéi x̱ʼéix̱ tléin ḵut yóotʼatángi kádinookʼ aa Daniel shkalneekʼ yádi x̱áatʼi has du x̱ʼashee. A káa shkalneekʼ Hiddekel vision yádi tléin ḵut shkalneekʼ omega yín, aa Hiddekel vision yádi Daniel héen kádinookʼ tléin ḵut shkalneekʼ alpha has du x̱ʼashee omega yín. Héen has áyá Éedin yáx̱ x̱̱atangi x̱ʼáatʼ x̱wasakóox̱, aawat Daniel g̱unayéi has uwax̱áa, aa yéi áwé Yeesh kádinookʼ woosh teen héeni has awsiteen Millerite movement-shú, tléin x̱ʼáatʼi yádi first angel aa second angel alpha movement yín. Verse eleven yádi 1290 years áyá Abram aa Paul woosh du 430-year prophecy omega yín.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Daniel kumin kumi na mbili ne Abram i profesi ai koneksen bifo wi gohed, em gud fo rimemba hu Paul bin de. Paul no bin de nomo di aposol to di Jentael-dem, bat, semak as importante, hem prezent in mesej tru God in profetik Wod. Mo importante pas dat, na se Paul bin de wan dispensational profet. Wan dispensational profet na wan profet we God raezap fo gaed in pipol from wan dispensation go na nara, laik Moses, from alta wosip go na santuwari wosip; John the Baptist; from di ertli santuwari go na di Hevenli Santuwari. Paul rekord plenti mo infomeshon en rul-dem fo di aplikeshon of di literal go na di spiritual pas ol di oda Bible otha-dem put togɛda, bifɔrɔl! God raezap am fo eksplen di transishon from literal go na spiritual insay di konteks of God in kovenant pipol.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulo ni uwa kuunganisha ahadi za agano za watu wateule wa Ibrahimu, wakati watu hao wateule walipobadilika kutoka hali ya halisi kwenda ya kiroho. Ikiwa hujawekwa imara katika nafasi ya Paulo alikuwa nani katika historia ya agano, basi huenda usione jinsi ilivyo kwa kufaa kwa Mungu kwamba unabii wa kwanza kabisa kuhusu watu wa agano wa Mungu ni unabii wa nyakati wenye sehemu mbili unaoanza kwa kipindi cha miaka 30. Unabii mmoja uliowekwa na baba wa watu wateule, na walipobadilika kuwa watu wateule wa kiroho, nabii wa vipindi vya wokovu aliinuliwa ili kutambua na kueleza mabadiliko hayo, na pia kuthibitisha unabii wa wakati wa Abramu kwa shahidi wa pili kutoka Agano Jipya, uliopatana na shahidi wa kwanza kutoka Agano la Kale. Abramu mwanzoni, kisha Paulo mwishoni, huwakilisha kwa mfano umuhimu wa 1290 wa siku za mwisho.

We will continue in the next article.

Tukhasendelea katika makala inayofuata.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Ufunuo wa Zekaria juu ya Yoshua na Malaika unawahusu kwa nguvu ya pekee uzoefu wa watu wa Mungu katika matukio ya kufunga ya siku kuu ya upatanisho. Kanisa la mabaki wakati huo litaingizwa katika jaribu kuu na dhiki. Wale wazishikao amri za Mungu na imani ya Yesu wataihisi hasira ya yule joka na majeshi yake. Shetani huuhesabu ulimwengu kuwa raia wake; amepata mamlaka hata juu ya wengi wanaojidai kuwa Wakristo. Lakini hapa pana kikundi kidogo kinachoupinga utawala wake mkuu. Iwapo angeweza kuwafutilia mbali kutoka duniani, ushindi wake ungekuwa mkamilifu. Kama alivyochochea mataifa ya kipagani kuiangamiza Israeli, ndivyo katika wakati ulio karibu atakavyozichochea nguvu ovu za dunia kuwaangamiza watu wa Mungu. Watu watatakiwa kutoa utii kwa amri za kibinadamu kwa kuivunja sheria ya Mungu.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Ku ba ba na bulemu bwa kieleka kudi Nzambi nebabengeshwe, nebasambakanyibwe, nebakandikibwe. Neba ‘kabulekwa kudi balelwabo, ne bakwabo, ne ba mu diku dia lubu, ne balunda,’ too ne ku lufu. Luka 21:16. Ditabu diawu dimwepele didi mu luse lua Nzambi; didifense diawu dimwepele didi disambila. Mudi Yoshua wakalombela kumpala kua Mwanjelu, bu nanku ekeleezia ya bashale, ne mutshima wababuka ne diitabuuja didi kabuyi kufwankana, nebalombele luse lua kulekela mabii ne kupandibwa ku diambu dia Yezu, Muakuvilaminyinu wau. Badi ne dimanya dia muvimba dia bubi bua nsombelu wabu, badi bamona butekete bwabu ne kabayi bakumbana; ne badi pabwipi ne kudikokela mu dishilangana.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Omwohezi ayemereire haihi kubaregireho eby’ebibi, nk’oku yayemereire haihi kurwanyisa Yoshua. Abaragaana engoye zaabo ezirumu obunyakabi, n’emicwe yaabo erimu obulema. Ayanjura obunafu bwaabo n’obushema bwaabo, ebibi by’okuteebaza kubi, n’obutafaanana na Kristo, obukoze ekiitiibwa kibi Omununuzi waabo. Aagezaaho kubatiinisiriza n’ekiteekateeko ngu ensonga yaabo teriho amatsiko, ngu ekibala ky’obunyakabi bwaabo tikiriigyeraho na kakye. Aine amatsiko ngu atyo naija kuzikiriza okwikiriza kwaabo, kugira ngu bahaanukye ebikemo bye, kandi bahindukye bave aha buhikirivu bwaabo eri Ruhanga.”

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“셋안은 자신이 하나님의 백성으로 하여금 범하게 하도록 유혹한 죄들에 대하여 정확한 지식을 가지고 있으며, 그들을 대적하는 고소를 제기하면서, 그들의 죄로 말미암아 그들이 하나님의 보호를 상실하였다고 선언하고, 자신에게 그들을 멸할 권리가 있다고 주장한다. 그는 그들 역시 자신과 마찬가지로 하나님의 은총에서 배제됨을 마땅히 받아야 한다고 선고한다. ‘이들이,’ 하고 그가 말한다. ‘하늘에서 내 자리를 차지하고, 나와 연합하였던 천사들의 자리를 차지할 백성들이란 말인가? 그들은 하나님의 율법에 순종한다고 공언한다. 그러나 그 계명들을 지켰는가? 그들은 하나님을 사랑하는 것보다 자신을 더 사랑하지 않았는가? 그들은 그분을 섬기는 일보다 자기 자신의 이익을 앞세우지 않았는가? 그들은 세상 것들을 사랑하지 않았는가? 그들의 생애를 특징지어 온 죄들을 보라. 그들의 이기심과 악의와 서로에 대한 증오를 보라. 하나님께서 나와 내 천사들을 그분의 면전에서 쫓아내시고, 그러면서도 똑같은 죄를 범한 자들에게 상을 내리시겠는가? 주여, 공의로 이것을 행하실 수 없나이다. 공의는 그들에 대한 선고가 내려질 것을 요구하나이다.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Lê belê, tevî ku peyrewên Mesîh guneh kirine, wan xwe neda ku bi desthilata hêzên şeytanî ve bên kontrol kirin. Wan ji gunehên xwe tobe kirine û bi xwarbûnî û dilşikestî Xudan lêgerîne; û Parêzerê îlahî di berjewendiya wan de daxwaz dike. Ew yê ku herî zêde ji bêsipasiya wan re hatî sûistîmal kirin, yê ku hem guneha wan û hem jî tobekariya wan dizane, dibêje: ‘Bila Xudan te serzaniş bike, ey Şeytan. Min jiyana xwe ji bo van giyanan daye. Ew li ser kevçiyên destên Min hatine neqşkirin. Dibe ku di xweseriya karakterê de kêmasîyên wan hebin; dibe ku di hewildanên xwe de têk çûbin; lê wan tobe kirine, û Ez wan efû kirim û pejirandim.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Satana nzaani ziri zikomeye, kandi ibihendo bye biriyorobeka; ariko ijisho ry’Umwami riri ku bwoko Bwe. Umubabaro wabo ni mwinshi, kandi ibirimi by’itanura bisa n’ibigiye kubarimbura; nyamara Yesu azabavana mo nk’izahabu yageragejwe mu muriro. Kamere yabo y’isi izakurwamo, kugira ngo ishusho ya Kristo iboneke muri bo mu buryo butunganye.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

Emikolo jimwe Mukama ayinza okulabika ng’eyerabidde akabi akatuuse ku Klezia ye n’obulumi obwamutuusiddwako abalabe be. Naye Katonda teyerabidde. Tewali kintu kyonna mu nsi eno eky’omuwendo eri omutima gwa Katonda ng’Eklezia ye. Si kwagala kwe nti enkola ez’ensi zonoone ebyafaayo byayo. Taaleka bantu be okuwangulibwa okukemebwa kwa Sitaani. Alibonereza abo abamukyusa mu ngeri ey’obulimba, naye aliba wa kisa eri bonna abenenya mu bwesimbu. Abo abamukaabirira olw’amaanyi ag’okukulaakulanya empisa ey’Ekikristaayo, alibawa obuyambi bwonna obwetaagisa.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“ئەو کاتەی کۆتایی، گەلی خودا ھەناسە دەدەن و هاوار دەکەن بۆ ئەو قێزەونانەی لە خاکەکەدا ئەنجام دەدرێن. بە فرمێسکەوە ئاگاداری بەدکاران دەکەنەوە لە مەترسییان لە پێشێلکردنی یاسای خودایی، و بە خەمییەکی ناتوانرێت بوترێت خۆیان لەبەردەم یەزداندا بە تۆبە و پەشیمانی دادەنێن. بەدکاران گاڵتە بە خەمی ئەوان دەکەن و بانگەوازە جیدییەکانیان بە سووکایەتی و پێکەنین وەردەگرن. بەڵام ئازار و خواربوونی گەلی خودا بەڵگەیەکی ڕوون و نەشاراوەیە کە ئەوان هێز و شەراڤەتمەندیی ڕەوشتەکەیان، کە بەهۆی گوناه لەدەستیان چووە، دووبارە بەدەست دەهێننەوە. ئەمەش لەبەر ئەوەیە کە زیاتر نزیک دەبنەوە بۆ مەسیح، چونکە چاویان لەسەر پاکیی تەواوی ئەودایە، بۆیە بەو ڕادەیەی ڕوونی گوناهگەرێتیی زۆرەملێی گوناه دەبینن. نەرمی و دڵنرمی مەرجی سەرکەوتن و زاڵبوونن. تاجێکی شکۆدار چاوەڕێی ئەوان دەکات کە لە بن پێی خاچەکەدا خۆیان دادەنەوە.

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Abizerwa b’Imana b’indahemuka, basenga, ni nk’aho bafungiranywe na Yo. Bo ubwabo ntibazi ukuntu bakingiwe neza cyane. Basunikwa na Satani, abatware b’iyi si barashaka kubarimbura; ariko iyaba amaso y’abana b’Imana yashoboraga guhumurwa nk’uko amaso y’umugaragu wa Elisha yahumuwe i Dothani, babona abamarayika b’Imana bakambitse impande zabo, babuza ingabo z’umwijima gukomeza kubagirira nabi.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Bantu ba Nzambi bu bozabikisa mioyo miawu na ntwala na Yandi, bu bosambila sambu na bunkete bwa ntima, nsiku mepesama ete, ‘Katula bilele ya mvindu,’ mpe bandinga ya kikindusu mezonzama ete, ‘Tala, mono mekulusa masumu ma nge, mpe mono ta lwata nge bilele ya mpa.’ Zecharie 3:4. Lele yina kele ve na ditona ya lunungu lwa Klisto melwatisama na bana ba Nzambi yina mekumama, mekumisama, mpe mefwanda ya kwikama. Bansalulu yina mevwezama mefweti kulwata bilele ya nkembo, mpi diaka ata fioti ve bo ta mvindisama na bupoli bwa nsi-ntoto. Nkumbu ziawu zisigidi na mukanda wa moyo wa Mwana-dimeme, zisonikidi na kati ya bantu ya kwikama ya bikeke nyonso. Bo mebuila mayela ma muvuni; bo mekatukila ve na bukwikama bwa bo samu na dingu dia dalagona. Buabu bo kele na lukengolo lwa seko na mayele ma mumekuli. Masumu mawu mebalulama na mfumu yina nataka disumu. ‘Nlele ya kitoko ya ntu’ mebikama na zintu ziawu.”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Shetani alipokuwa akiendelea kusisitiza mashtaka yake, malaika watakatifu, wasioonekana, walikuwa wakipita huku na huku, wakiwatia muhuri wa Mungu aliye hai wale waaminifu. Hao ndio wanaosimama juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa na jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Wanaimba wimbo mpya mbele ya kiti cha enzi, wimbo ule ambao hakuna mtu awezaye kujifunza isipokuwa wale mia moja arobaini na nne elfu waliokombolewa kutoka duniani. ‘Hao ndio wamfuatao Mwana-Kondoo kila aendako. Hao walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Na katika vinywa vyao haukuonekana udanganyifu; kwa maana hawana hatia mbele ya kiti cha enzi cha Mungu.’ Ufunuo 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Ubuhe bu ni ho hasohozwa byuzuye amagambo y’Umumarayika ngo: ‘None nimwumve, wa Yoshuwa mutambyi mukuru we, wowe n’abo mwicaranye imbere yawe: kuko ari abantu batangarirwa; kuko, dore, nzazana Umugaragu Wanjye, Ishami.’ Zekariya 3:8. Kristo ahishuwe nk’Umucunguzi n’Umukiza w’ubwoko Bwe. Ubu koko abasigaye ni ‘abantu batangarirwa,’ kuko amarira no gucishwa bugufi byo mu rugendo rwabo byasimbuwe n’ibyishimo n’icyubahiro imbere y’Imana n’Umwana w’Intama. ‘Uwo munsi Ishami ry’Uwiteka rizaba ryiza kandi rifite ubwiza, n’imbuto z’igihugu zizaba nziza kandi zihebuje ku barokotse ba Isirayeli. Kandi hazabaho yuko usigaye i Siyoni, n’usigaye i Yerusalemu, azitwa uwera, ndetse umuntu wese wanditswe mu bazima i Yerusalemu.’ Yesaya 4:2, 3.” Abahanuzi n’Abami 587–592.