We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Tulemona ecihango cakwa Abram, no kutukabala natulya twalonga po eci twaprofetela Abram ecili necisoselo cakwe cakwata nendanda sha kutendeka shomukanda wa Joel. Uprofeti wa Abram wa myaka 400 ya bukapika pamo ne myaka 430 ya kwa Paulo, ulasanga ulupwa lwa buprofeti ulwalingana ne myaka 1290 ya Daniel 12:11. Uprofeti wa myaka 1290 wa vesi ya ikumi na imo eyo nshita ya buprofeti ya omega ya mulongo wa myaka 430 wa kwa Abram na Paulo. Ici cishinka cimo pa fyo fishibulwa mu nshiku sha kulekelesha ifyo fyalekana abacenjela nababi.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
Makabaho ya buwedi bwa omega bwa myaka mia bana na mirongo isatu kwali ikimanyisyo kya “mijilwa yane,” kyalangulukijilenga kifulo kya kimye kya kwesekelwamo kwa kisaka, ku kyalo ekyakwete bantu ba Lesa abasalwilo mu buboji. Kuli Mose kwali Misili; naye kuli ba lukama mia umo na makumi ane na bane, abo bayimba lwimbo lwa Mose, ni mateka a United States kufuma mu 1798 kufikila ku sh sheria ya Sande. United States, eyeelwako nga “cisolo ca pa ntanda” mu Kusokolola ikumi na itatu, itandika nga mwana wa mpanga, naye ipwisha pakulanda nga cisanguka. Yosefe, kimanyisyo kya Mwana wa Mpanga, aiminina ikifulo kya mutende wa pa mulingo mu Misili, ukufikila pakubako Farao mupya, e lyo buboji bwatandikile. Awo, kyalo ekitowelwa mu kijilwa kya kane, ekyo kyali Misili kuli Mose, ni United States. Abasigala batowelwa pa sheria ya Sande, nga fyo fyalengelwe cilola mu mapwilo eyafikile ku mpelo kuli Abahebere n’umulopa pa cibi ca nzu shabo, kabili panuma ya fyo kuli isaka lya Misili ku Nyanja Ituntulu. Yosefe na Mose baiminina Farao musuma na Farao mubi; ekyo, kuli United States, pa kutendeka ni mwana wa mpanga, elyo panuma ni cisanguka.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
Apurumwꞌa yikya mweepo kuvyovwa mu ciwuno ca kane wakomene ukwikala pa kaanda ka nsita ya luse kwacitika mu mpangwe yakwe bucece, pantu mu kusimpika kwa Mose ubusesemo bwa Apuramu, te kuti fye insita ya luse yalipwisha kuli Eguputo, lelo kwalekala na kabili insita iya baAmoriya kuisuzhya ikapu lyabo lya nsita ya luse iya kuyeshiwa—panuma ya kuti Eguputo besuzhye ilyabo. Ulwandle Lwa Cikote kuli Eguputo lwali ululayo lwa pa Mulungu kuli United States, elyo kabili “cila calo cimbi pa nse yonse” cika “konkela icilangililo” ca United States, ngefyo cileimilirwa na baAmoriya panuma ya kupwa kwa nsita ya luse kwa Eguputo.
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Baamori ni imwe mu miryango cumi iranga isi kuva ku ruzi rwa Egiputa gushitsa ku ruzi rwa Babuloni, mu isezerano rya Abramu; nuko rero, Baamori bagereranya amahanga y’isi, ayo afunga ibihe vyayo vy’umuntu ku giti ciwe nk’amahanga, inyuma y’itegeko ry’Umusi wa Mungu muri Leta Zunze Ubumwe za Amerika. Baamori ni ikimenyetso co muri Bibiliya cerekana urubanza rwugarira isi, kandi ivyo biba mu runganwe rwa gatatu n’urwa kane. Ikiziba Gitukura ni ikimenyetso c’ugufungwa kw’igihe c’umuntu ku giti ciwe kuri Leta Zunze Ubumwe za Amerika, kandi Baamori bagereranya amahanga agenda afunga ibihe vyayo vy’umuntu ku giti ciwe buhoro buhoro gushika igihe c’umuntu ku giti ciwe c’abantu cose gifunze. Ni co gituma, Baamori ari ikimenyetso c’igihe c’ingorane y’itegeko ry’Umusi wa Mungu kuva ku Kiziba Gitukura gushitsa ku gukurwa n’umuyaga wo mu buseruko, igihe inzira y’agakiza yugururirwa abantu b’Imana.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Naan Abram chiiktil iyeel yóokʼol kaaj u tʼaanil u yóokʼol le kaʼakʼáalil kan tsʼíiboʼobʼ, tu yóokʼol Estados Unidos bey Egipto, yéetel le yóokʼol kaab bey Amorreoʼoboʼ; baʼaleʼ tu jaajilil, más kʼáat chiʼ, u tsolik le máasewaloʼob tu kajtal Yuum Diosoʼob letiʼob táan u máanikoʼob tiʼ le Kʼáakʼnáab Kaanchakʼen bey junpʼéel “kan tsʼíiboʼ.” Wa táan k beetik tiʼ tu joʼol kʼáax, baʼax ku suutkunsik k meyaj tiʼ u naʼatik “kan tsʼíiboʼob” ichil le primero paso tu yóokʼol óoxpʼéel pasosil Abram, jeʼel bix ku beetik k tuukul tiʼ le kaʼapʼéel yéetel le óoxpʼéel pasos tiʼ u pacto Abraham. Le kaʼapʼéel pasoʼeʼ, letiʼeʼ le capítulo diecisiete; yéetel le óoxpʼéel pasoʼeʼ, jumpʼéelil—le capítulo veintidós.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Mmu Daniel nguvu ya ikumi na ibiri, vipindi vitatu vya kinabii vinatambuliwa, navyo vyote vinawakilisha wakati wa kinabii uliokoma mwaka 1844. Vipindi hivyo vitatu vinafunuliwa katika siku za mwisho, navyo vipindi hivyo vitatu vinawakilisha kuongezeka kwa maarifa kunakowajia watu wa Mungu katika siku za mwisho. Kristo, akiwa yule mtu aliyevikwa kitani, anaweka wazi cha kwanza kati ya vipindi hivyo vitatu vya kinabii katika aya ya saba, na kwa kufanya hivyo, anajilinganisha na malaika wa Ufunuo kumi, ambaye hasimami juu ya maji, bali juu ya nchi na bahari.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Nê malaîka ku min dît li ser deryayê û li ser erdê rawestiyabû, destê xwe ber bi ezman ve rakir, û bi wî yê ku heta hetayê dijî sond xwar, yê ku ezman û tiştên ku tê de ne, û erd û tiştên ku tê de ne, û derya û tiştên ku tê de ne, afirand, ku êdî dem nema. Peyxam 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
Mu mushorongo wa karindwi wa gice ca cumi na kabiri, wa muntu yambaye imyenda y’ilino na we ararahira ku Wamaho ibihe bidashira.
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 forever 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.
Naumvwikire omundu oyo wakwatile engubo y’elina, eyali haruguru y’amazi g’omugera, obwo yarangusirize omukono gwe ogwa buryo n’ogwa bumoso agutumbira omu iguru, akarahiira oyo ahoraho ebyanda n’ebyanda ngu biribaho okumara ebiro, n’ebiro, n’ekitundu; kandi ku arimara kumansa amaani g’abantu abarikwera, ebigambo ebyo byona biriba biherire. Daniel 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
لە ڕێگای ئیلهامەوە ئاگادار کراوینەوە کە هەمان هێڵی پێشبینییەکەی لە پەرتووکی دانیالدا هەیە، لە پەرتووکی ئاشکراداندا دەستپێدەکرێتەوە، و تێگەیشتنی میلیڕایتی ئەوەیە کە ئەم دوو وەسفە دەقگەلێکی هاوتەرەزی مەسیحن. مەسیح وەک ئەو فریشتەیەی پەرتووکی بچووکەکەی لەدەستدایە، کۆتایی هاتنی بەکارهێنانی کاتی پێشبینی لە ساڵی 1844 لە پەرتووکی ئاشکراداندا دیاری دەکات؛ و مەسیح وەک ئەو پیاوەی جلی کەتانی لەبەردایە لە پەرتووکی دانیالدا، ئەوە دیاری دەکات کە کاتێک یاسای یەکشەممە لە ویلایەتە یەکگرتووەکان دێت، هەموو ئەو سەرسوڕمانانەی بینینی کۆتایی دانیال تەواو دەبن. لە ناو ئەو مێژووی پیرۆزەدا، کە پێش یاسای یەکشەممە دەکەوێت و لەوێ کۆتایی دێت، گەلی خودا دەبوو بۆ ماوەیەک بڵاوبکرێنەوە کە بە هێمای 1260 نیشان دراوە. ئەو ماوەی بڵاوبوونەوەیەی کە پێش یاسای یەکشەممەیە، لە ئاشکرادان بەشی یانزەدا خراوەتەڕوو، لەوێی موسا و ئیلیا دەکوژرێن و سێ ڕۆژ و نیو لە شەقامدا مردوو دەبن، کە هێمای 1260 ـە.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “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.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
Mstari wa saba unaonyesha kwamba yule mtu aliyekuwa amevaa kitani anataja ya kuwa, utawanyikaji wa nguvu za watu watakatifu utakapokuwa umekamilisha siku zake tatu na nusu, “maajabu” yanayowapata watu wa Mungu wa siku za mwisho yatakuwa yamekamilika. Tuliufunga makala iliyopita kwa maelezo ya Dada White juu ya Zekaria sura ya tatu. Sentensi ya kwanza ilisema, “Maono ya Zekaria kuhusu Yoshua na Malaika yanahusu kwa nguvu ya pekee uzoefu wa watu wa Mungu katika matukio ya kufunga ya siku kuu ya upatanisho.” Katika sura hiyo, na katika maelezo yaliyoongozwa na Roho ya Dada White juu ya sura hiyo, wale mia moja arobaini na nne elfu ndio “watu wa kushangaziwa.” “Maajabu” ya maono ya mwisho ya Danieli, ambayo yanakamilishwa na sheria ya Jumapili, ndiyo “maajabu” yanayohusiana na kutiwa muhuri kwa watu wa Mungu.
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Daniel sura ya kumi na mbili hutoa nuru inayowatia muhuri wale laki moja na arobaini na nne katika siku za mwisho. Nuru hiyo inawakilishwa na vipindi vitatu vya unabii, ambavyo vyote vilitambuliwa na kuthibitishwa kuwa kweli katika historia ya Wamilleri. Vipindi hivyo vitatu vimewasilishwa katika aya tatu, navyo ni nguzo tatu zinazoshikilia juu muundo wa kweli. Muundo wa kweli unashikiliwa juu kwa mchakato wa hatua tatu. Mchakato huo wa hatua tatu, unawakilishwa ndani ya kifungu cha aya tisa (4–12), kwa zile aya tatu zinazowasilisha wakati wa unabii. Vipindi hivyo vitatu vya unabii, vinapoeleweka kwa msingi wa ufahamu wa msingi wa Wamilleri, huzalisha vipindi vitatu vya mfano vinavyofafanuliwa kwa upatano na ufahamu wa Wamilleri, lakini havitumii kipengele cha wakati.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Mibulo yitatu yisangwa mu kyokulabirako kyennyini eky’Ebyawandiikibwa ekitegeeza “enkola y’obunnabbi okusibibwa akabonero—ne oluvannyuma okubikkululwa,” omuli n’okunnyonnyola okw’omu Bayibuli okw’ennono okw’enkola ey’okukemebwa emirundi esatu. Ennyiriri omwenda ezitandika nga Danyeri agambiddwa okusiba ekitabo kye akabonero, ze nnyiriri zennyini omuteekebwa emibulo egyo esatu; era mu nnyiriri ezo omwenda enkola y’okutukululwa etuukirizibwa amazima bwe gabikkululwa eragiddwa nga “batukululibwa, bafuulibwa abeeru era bakemebwa.” Emibulo egyo esatu mu nnyiriri ezo essatu kwe kweyongera kw’okumanya, mu kiseera eky’enkomerero, mu nnaku ez’oluvannyuma, ebikiikirira enkola esembayo ey’okukemebwa n’okuteekebwako akabonero ey’abantu ba Katonda ab’endagaano. Ebyafaayo ebyo bye birimu “ebyewuunyo” eby’akabonero ebigwa ku bantu ba Katonda mu nnaku ez’oluvannyuma. Nsaba osome akatundu kano nate.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
دەورە سێگانەکە، لەو سێ ئایەتەی ناو ئەو دەقەی نۆ ئایەتیدا، نوێنەرایەتی لووتکەی پەرتوکی دانیال دەکەن، و ئەو لووتکەیەی لەوێ نوێنەرایەتی کراوە، لووتکەی هێڵی ناوخۆی پێشبینییە؛ ئەوە چیرۆکی ئەوەیە چۆن بەردێک لە شاخێک «دەبڕدرێت»، بێ دەست، کە ئەوە چیرۆکی پاشماوەکەیە. ئەو هێڵەی ناوخۆ لە بەشەکانی دە و دوازدەدا نوێنەرایەتی کراوە، و لووتکەی هێڵی دەرەکیی پێشبینی لە ئایەتە کۆتاییەکانی بەشی یانزە، و چەند ئایەتێکی یەکەمی دانیال دوازدەدایە.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Amiami atatu mia ni upeo pia wa maono ya ushuhuda wa mito yote miwili, Ulai na Hiddekel, na mistari hiyo mitatu inajumuisha kipindi cha kinabii kinachowakilisha utimilifu wa kilele wa unabii wa wakati wa agano, unaowatoa wote wawili, Abram na Paulo, kuwa mashahidi. Yesu, akiwa ndiye Mtu aliyevaa kitani, yumo katika mstari wa saba, akitembea juu ya maji. Katika mstari wa kumi na mmoja sauti mbili, ambazo pia ni sauti ya Kristo, Abram na Paulo, husimama kutoa ushuhuda. Katika mstari wa kumi na mbili historia ya kutiwa muhuri kwa watu wa Mungu huwakilishwa, kwa maana wale laki moja na arobaini na nne elfu ni mabikira, na mabikira hupitia mfano wa mabikira kumi, na baraka katika mstari wa kumi na mbili iko juu ya wale wanaongoja. Wale wanaongoja katika mfano huo, na ambao “wamebarikiwa,” ndio wale wanaopokea vazi linalowaruhusu kuingia katika arusi, wakati mlango unapofungwa.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
Ku murongo wa karindwi, Yesu aragenda hejuru y’amazi, kandi ibyo bitera ubwoba; ariko Petero afata icyemezo cyo kwizera maze atangira kugenda no guha Imana icyubahiro. Nyamara Petero akunze kuba ikimenyetso cy’imitwe yombi, kandi icyo cyubahiro cyongera guhinduka ubwoba, ubwo igihe cye cy’urubanza cyageraga. Igihe cya mbere kiboneka mu murongo wa karindwi, gihagarariye ubutumwa bw’umumarayika wa mbere. Yesu ari hejuru y’amazi, ikimenyetso cy’ubwoba n’umumarayika wa mbere. Hanyuma Yesu agaragaza igihe azahereramo ubwoko bwe icyubahiro mbere y’urubanza rw’itegeko ryo ku Cyumweru. Ibigize bitatu byose by’abamarayika batatu biri mu murongo wa karindwi, kuko umurongo wa karindwi ari uwa mbere mu mirongo itatu ihagarariye abamarayika batatu.
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
Mstari wa kumi na mmoja unatoa “maradufu” kwa ushuhuda wake wa omega kwa sauti za alpha za Abramu na Paulo. Sauti zao “zilizotiwa maradufu” zinaungana ili kuweka wazi unabii wa wakati wa agano, na mstari wa kumi na mmoja hulitimiza unabii huo kama omega, kwa kutambulisha kipindi cha kinabii kinachohitimika kwa kuanguka kwa Babeli mwaka 1798, na hivyo kuwa mfano wa kuanguka kwa Babeli wakati Mikaeli atakaposimama katika siku za mwisho. Katika mstari wa kumi na mmoja tunayo maradufu ya manabii, na kipindi kinachowakilisha maanguko mawili ya Babeli, hivyo kikiuwakilisha ujumbe wa malaika wa pili uliotangaza kwamba, “Babeli umeanguka, umeanguka.”
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Khungu ya saba ni uthenga wa mngelo wa kwanza; na khungu ya ikhumi na imwe ni uthenga wa mngelo wa khabili; na khungu ya ikhumi na khabili, ambayo ni Danieli 12:12 au Danieli 144, yahusu ubulani wakati ya abamanyi nende abafokhifu, ambako kukamilishwa mu mchakato kwa hukumu, kukhwetsa ku khumanyikha kwa tabia mu wakati kwa taabu ya hukumu. Khungu ya ikhumi na khabili ni uthenga wa mngelo wa khatatu, ukhukhonyesia enga ya khusialwa mu migawo chibili; ne khifanani kya uonyesho wa khunja kwa mngelo wa khatatu wa mgawanyiko ogwo-ogwo, ni mgawanyiko gwa munda kwa mngelo wa khatatu, ogukhonyesibwa mu khungu ya ikhumi na khabili. Khungu ya saba, ikhumi na imwe, nende ikhumi na khabili ni uthenga kwa bamalaika abakhatu, ne tsikhungu tsino ni nuru yikhuliulwa mu tsinyanga tsia mwishu. Ukhuliulwa kwa tsikhungu tsino tsitaru mu tsinyanga tsia mwishu kukhufwanana nende Ufunuo sura ya ikhumi.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
Masîh wekî firişteya hêzdar, û her weha wekî Şêrê tîrêja Yehûda di beşa dehemîn de, wekî “şêr” gazî kir, û qîrîna wî heft birûskan derxist ku hatin mor kirin, çawa ku Daniel beşa dehemîn jî hatibû mor kirin. Ew beşên hevber in. Ji ber vê yekê, sê demên di beşa diwanzdehemîn de, her weha heft birûskên Eyandina Yûhennayê dehemîn in.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
“Ngurumo saba” ni usemi mwingine tu wa Kristo kama Alfa na Omega, kwa maana ishara kuu ya “ngurumo saba” ni kwamba inawakilisha “uainishaji wa matukio” yaliyotukia tangu 1798 hadi 1844, ambao unarudiwa katika “matukio yajayo” ambayo “yatafunuliwa kwa utaratibu wake” katika historia ya wale mia moja na arobaini na nne elfu. Kwa hiyo “ngurumo saba” ni ishara ya Alfa na Omega; ambaye pia ndiye mwanzo na mwisho; wa kwanza na wa mwisho, msingi na hekalu; jiwe la pembeni la msingi na jiwe la kilele—ngurumo saba.
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
Danyeli ikumi na ibili iri mu bihe bitatu by’ikimenyetso igomba guhura n’umucyo w’inkuba ndwi, kuko ari umurongo umwe w’ubuhanuzi rwose. Mu gihe cya mbere Kristo azamura amaboko yombi ayerekeza mu ijuru, nk’uko abigenza n’ukuboko kumwe mu Byahishuwe icumi. Mu Byahishuwe icumi, ukuboko kwe kuba ikimenyetso cy’iherezo ry’ishyirwa mu bikorwa ry’igihe cy’ubuhanuzi, bikaranga ihinduka rivana ku bihe by’igihe cy’ubuhanuzi rikageza ku bihe by’ubuhanuzi gusa. Iryo hinduka ry’itegeko rikuru ry’ubuhanuzi ryakoreshejwe n’Abamillerite, ryagereranyijwe mbere n’ihinduka rikuru ryavuye ku by’ukuri bifatika rikajya ku by’umwuka mu gihe cya Kristo.
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
Mtume Paulo aliinuliwa ili kuweka msingi wa kanuni kuu ya kinabii inayohusiana na mstari wa kinabii wa watu waliochaguliwa. Tangu mwanzo kabisa wa Israeli wa kiroho, iliwekwa kanuni kuu ya kinabii inayolifafanua upya agano lenyewe. Tangu wakati huo na kuendelea, kuwa mtoto wa Ibrahimu kulikuwa ni kuwa mtoto wa Ibrahimu kwa imani, si kwa damu. Kanuni hiyo ya kinabii iliwekwa hasa kupitia kalamu ya Paulo, ambaye katika jambo hili alimwakilisha Kristo katika Ufunuo sura ya kumi, akibadilisha na kukomesha matumizi ya kinabii ya wakati katika 1844.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Báse na bantu nyonso emonisami na nzela ya nkáma ya mbula, mpe Masuwa ya Noa ezali komonisa eleko moko ya ntango, liboso mpe nsima ya mpela, tango bato ya koponama oyo eyebanaki polele bazalaki te. Bobengi ya Abrahama emonisaki mbongwana monene mpe ya ntina mingi na boyokani ya esakweli kati na Nzambe mpe bato. Boyokani oyo esalemaki na Abrahama emonisaki mbongwana monene na molongo ya lisolo ya mabáse; mpe na kosala bongo, ezalaki elilingi ya mbongwana monene longwa na ya solosolo kino na ya molimo na mikolo ya Paulo, mpe longwa na bosaleli ya ntango kino na kozanga bosaleli ya ntango na 1844.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
Wokolosha wa ntete mu lulaya lwa Leza na bantu lwaliji Nshing’a, ne mpindumo ya kulumbula yaliji mipaka pa muti wa bumi, kabiji waambulwijemo ne mpindumo ya bivwalo, kufuma ku musango wa mushi wa bulemi bwa kimuzhimu kuya ku bilambu bya mpapa ya mwana wa mpaanga. Wokolosha wakonkapo wa bukatampe mu mambo a lulaya ni lufula, luno Nowa amwimanyinamo, pamo ne byatwajijile Adama mu wokolosha wa ntete wa bukatampe wa lulaya. Kabiji ne wokolosha kuya ku bantu basalwa na Abramu, uyo watangijile kuya kuli Mose, uyo wingijisha mafunde a buprofita akwamba mba juba jimo jimanyina mwaka umo. Iyi ng’anyi ya cine ikebelwa kufikatu ku 1844, apo pakaliji kabiji wokolosha mukatampe wa lulaya. Pa bipindi bikatampe bya mambo a lulaya, lyonse pajipo wokolosha mukatampe mu ng’anyi umo wa Mambo a buprofita a Leza. Oyo wokolosha mu mbandu ya bantu makumi umo na bane a bisansa na bine, ni wa kwamba Alefa ne Omega yo Bulelame. Alefa ne Omega ni ng’anyi ya kwamba mpelo lyonse ulondololwa ne ntendekelo mu Mambo a Leza. Kabiji wakakwatakana ku iyo ng’anyi ya Alefa ne Omega, kwajipo mushindwe wa bitatu wa jizhina ja Chihebere ja kwamba “bulelame.”
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
분리된 남은 백성의 역사 동안 일어나는 중대한 예언적 전환은 각 주요 언약의 역사 속에 직접적으로 표상되어 있으며, 다른 진리의 노선들 속에서도 그러하다. 이사야 22:22에서 엘리아김 위에 놓인 그 “열쇠”는 마태복음 16장에서 파니움에서 베드로에게 주어진 바로 그 열쇠이다. 그 열쇠는 빌라델비아 교회에 주어졌으며, 모세의 역사 동안 모세에 의해 기록되어 밀러파의 역사를 예표하였던 일 년에 하루의 원칙과 연결될 수 있게 하는 열쇠를 받은 이는 윌리엄 밀러였다. 모세의 예언과 연결된 밀러의 관계는 아브람의 예언과 연결된 바울의 관계로 표상되었다. 그리고 어찌하여 밀러가 모세와 연결되지 않아야 하겠는가? 방주 안에서의 모세의 구원이 방주 안에서의 노아의 구원과 연결되어 두 언약을 함께 결부시켰기 때문이다. 에덴에서 시작되는 예언 적용의 전환들은 최종 언약 백성, 곧 십사만 사천의 역사 속에서 예언적 빛의 중대한 계시가 드러남을 밝혀 준다. 나는 그 중대한 예언적 전환이 일곱 우레로 표상된다고 주장하는데, 그것은 다니엘 12장의 세 기간과 직접 연결되어 있으며, 이러한 것들은 오직 알파와 오메가의 원칙을 한 줄 위에 또 한 줄의 적용 위에 적용하되, 진리의 삼중 구조 위에 서 있는 적용을 통하여서만 인식된다.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
Na mavesi lawa ma li pwevo kwene kuvatula ko da “sita ka ngono tena,” Kristo pahekeno na matitina lavalava seviti, de, hage mo na vovoha ni Daniel sapu twelvi—ara tavuni. Na pase ni context blong taoni hao ka posi klos lina mo tahe rua hand blong hem long chapter twelvi emi na taninghila blong buka blong Daniel, mo na context blong Kristo, na Laeon, long Revelation ten emi na tavunitavuni blong na seviti thunders. Sister White hemi line-upim na tavuni blong na seviti thunders wetem na tavuni blong buka blong Daniel.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ngaha ko ha myembo yo mwanda ya bubedi iwafulile maywi ayo, eliwano lyaisa kuli Yoane nge mwakaisile kuli Daniele mayelana ni katabu kakafupi: ‘Namika ifintu ifyo myembo yo mwanda ya bubedi yafwile.’ Ifi filelandana ne milimo ya mu ntanshi iyo ikamweneshwa mu mutende wao.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Zivuruvuru birindwi birasobanurwa n’Ibyahishuwe igice cya cumi no n’Umwuka w’Ubuhanuzi, kandi no n’amateka y’Abamileri kuva mu 1840 kugeza mu 1844, ayo yongeye kugaragazwa mu mateka y’abihumbi ijana na mirongo ine na bine. Muri uwo murongo nyine haravuga hati: “Umucyo wihariye Yohana yahawe, ukaba waragaragajwe muri za zivuruvuru ndwi, wari ishusho y’ibyabaye byagombaga gusohora munsi y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri. Ntibyari byiza ko abantu bamenya ibyo bintu, kuko ukwizera kwabo kwagombaga byanze bikunze kugeragezwa. Mu migambi y’Imana, ukuri gutangaje cyane kandi kwimbitse kurushaho kwagombaga kwamamazwa.” Abamileri ntibasobanukiwe ko bagombaga guhura n’ibicantege bibiri, kuko uko kutabisobanukirwa kwabo kwari kwarateguriwe kubagerageza. Abamileri ntibakekaga ukuri na guto kwiswe “kwimbitse kurushaho”; ni ukuvuga ko batari biteze “impinduka zikomeye z’ubuhanuzi” mu mateka y’isezerano.
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
Nang tedi “kiubenau ba kubot nangan maun atuan” na tauna ya Millerite “nga mamasam deke kumaamam these things,” na one hundred and forty-four thousand ya tovo mubu ma ya one history, tautaubada sega ibila ma ya history in innocent misunderstanding, ika ma ya sega understanding one history o ya required to know. E same test, na only reversed. John in Revelation ten, tauna first and foremost representing the one hundred and forty-four thousand bega only secondarily, the Millerite movement of the first and second angels. E recognized when o ita John informed in advance of his eating the little book that it would be sweet and then bitter. Sega best na the Millerites to know ava dounu e meaning, ika John representing one people o ya know in advance ava bega when the Millerites ate the little book.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Ez chu malaîke balam, û min jê re got: Pirtûka biçûk bide min. Û wî ji min re got: Wê bistîne û bixwe; ew ê zikê te tal bike, lê di devê te de wek hingiv şîrîn be. Û min pirtûka biçûk ji destê malaîkê stand û xwar; û ew di devê min de wek hingiv şîrîn bû: û gava ku min ew xwar, zikê min tal bû. Peyxama Yûhenna 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Yûhenna pêşwext tê agahdarkirin ji bo tecrûbeya tal û şîrîn a sala 1840 heta 1844, dîroka ku di beşa dehemîn de hatî temsîlkirinê. Ew tecrûbeya ku di ayetên neh û deh de bi ew qasî zelal hatî nîşandan, her weha di ayetên du heta çar de jî bi awayekî eşkere tê nasînandin.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Na naye alikuwa mkononi mwake kitabu kidogo kilichofunguliwa; akaweka mguu wake wa kuume juu ya bahari, na mguu wake wa kushoto juu ya nchi, akalia kwa sauti kuu, kama vile simba angurumavyo; na alipokwisha kulia, ngurumo saba zikatoa sauti zao. Na zile ngurumo saba zilipokwisha kutoa sauti zao, nalikuwa tayari kuandika; nikasikia sauti kutoka mbinguni ikiniambia, Yatie muhuri yale mambo yaliyotamkwa na zile ngurumo saba, wala usiyaandike. Ufunuo 10:2–4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
“Ngurumo saba” zinawakilisha “ufafanuzi wa matukio” ambayo yangetukia chini ya malaika wa kwanza na wa pili, na pia “matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wake.” “Ngurumo saba” zinawakilisha ukweli kwamba historia ya Wamillerite inarudiwa katika historia ya wale mia moja arobaini na nne elfu, na kweli zilizofunuliwa muhuri wake wakati wa mwisho mwaka 1798 na kuendelea, zinawakilisha kufunuliwa kwa kweli katika siku za mwisho za watu wa Mungu. Yesu katika Ufunuo kumi, anapatana na Yesu katika Danieli kumi na mbili. Katika vifungu vyote viwili kutiwa muhuri na kufunuliwa kwa kweli ya majaribio katika siku za mwisho kunawekwa wazi.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
Bamwenga bangateta nti Yesu ye ayogera mu lunyiriri olw’omusanvu, naye nti Gabriyeri ye ayogera ne Danyeri mu nnyiriri ez’ekkumi n’emu n’ekkumi n’ebiri; naye era kiyinza okutegeerekeka nti Yesu ye ayogera mu bitundu byonna bisatu. Ku luuyi lwonna olw’ensonga eno, ddoboozi lya Kristo lye lyogera okuyita mu Danyeri, era ebiseera by’obunnabbi ebisatu ebiri mu ssuula ey’ekkumi n’ebiri bigambo bya Kristo, era Ye ateeka mu maaso ebiseera ebisatu mu nteekateeka y’amazima. Ebiseera byonna bisatu biteekeddwa akabonero, ne bifuuka akabonero kamu ak’emirundi esatu.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
Vesi ya saba inazungumzia kukamilishwa kwa maajabu hayo, ikitambulisha kazi ya mwisho ya Kristo katika Patakatifu pa Patakatifu Sana anapofuta dhambi za wale mia moja arobaini na nne elfu, na kuwaweka muhuri. Vesi ya kwanza inatambulisha “maajabu” hayo, na ya mwisho kati ya vesi hizo tatu nayo pia inatambulisha “maajabu” hayo kuwa ni wale waliobarikiwa kwa kungoja na kwa kupitia kukatishwa tamaa kwa kwanza. Kipindi kilicho katikati kinatambulisha uasi wa wanadamu wakati wa mgogoro wa sheria ya Jumapili, huku pia kikitambulisha kipindi kinachoongoza kwenye sheria ya Jumapili kuwa ni kipindi cha maandalizi kwa ajili ya wale mia moja arobaini na nne elfu. Vesi zote zinatambulisha moja kwa moja “mambo yatakayowapata” watu wa Danieli “siku za mwisho.” Vesi hizo tatu zote zinazungumzia dhamira ya utakaso wa wale mia moja arobaini na nne elfu. Kipindi cha kwanza kinalingana na kipindi cha tatu, na kipindi cha katikati kinawakilisha uasi wa ulimwengu wote wanapoelekea Armagedoni.
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Ebahe bituhe by’ibihe bisatu na byo nkuba ndwi, noneho iyo mirongo itatu igomba kugaragaza “ibyabaye by’igihe kizaza, bizahishurwa mu rutonde rwabyo,” kandi ibyo “byabaye by’igihe kizaza” byajyanirana n’“isobanurwa ry’ibyabaye byabaye munsi y’abamarayika ba mbere n’uwa kabiri” kuva mu 1840 kugeza mu 1844. Hari ukuri kwinshi uyu mutwe wemeye gutandukanye mu buryo bugaragara n’imyumvire y’abatangulizi, nyamara uko kuri kose guhuza n’imyumvire y’abatangulizi. Habayeho ihinduka rikomeye mu buhanuzi kuva ku ba-Millerites kugeza ubu. Ihame ry’umunsi ku mwaka ni urugero rwa kera ruzwi cyane, ariko hari n’izindi. Urugero rw’ihinduka rikomeye mu buhanuzi rugaragazwa mu isano rifitanye n’inkuba ndwi.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
پاشان ئەوەی لە دۆایین ئایەتی بەشی دە لە یۆحەننا وترا کە دەبێت دیسان پێغەمبەرایەتی بکات، بەو شێوەیە جەخت لەسەر ئەوە کراوە کە مێژووی بەشی دە هەردوو بزوتنەوەی میلەرییەکان و سەد و چل و چوار هەزارەکە نیشان دەدات، پاشان قامیشێکی پێ درا بۆ ئەوەی پەرستگاکە بپێوێت، بەڵام پێی وترا حەوشەکە بەجێبهێڵێت.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ningê ngê mî mîvîrê a kûrû mûndu wa kîrîrî kĩa lûgû: na malaika agĩthiĩrĩ, akĩĩra atĩrĩ, Ũkĩra, wĩmĩre Hekarũ ya Ngai, na igongona, na arĩa maramũhooya thĩinĩ wayo. No rũgano rũrĩa rũrĩ kũu nja ya Hekarũ rũtigane naruo, ndũkarũmĩre; nĩgũkorwo nĩrũheirwo Andũ-a-Mataifa: na mũciĩ ũrĩa Mũtheru nĩmakauhinyahinya na magũrũ mĩeri mirongo ĩna ĩĩrĩ. Kũguũrũrio 11:1, 2.
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
1844の後に神殿を測る際、ヨハネは、外庭として表されている異邦人を除いておくよう命じられている。1844年におけるこの例証は、神がちょうど新しい契約の花嫁を選ばれたことを示しており、その時、御自分の花嫁と外庭との間に区別が設けられたのである。ホワイト姉妹は、外庭が異邦人を表し、神殿が神の選ばれた民を表すことを明確にしている。『各時代の希望』の「外庭」の章を読めばよい。
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Yohana anaonyesha Wamilleri, ambao walikuwa wamekuwa tu watu wateule wa Mungu katika mwaka wa 1844. Tofauti iliwekwa kati ya Wamilleri, waliokuwa wamepata hivi karibuni ujumbe ule mchungu-mtamu, na sehemu iliyobaki ya ulimwengu unaojidai kuwa wa Kikristo, uliowakilishwa kama Mataifa.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
بنياغە لە ساڵی 1840 هەتا یەکەم دڵتەنگبوون دانرا، و پەرستگا لە ماوەی ڕاگەیاندنی هاواری نیوەشەو تەواو کرا. پاشان ئەو دڵتەنگبوونە گەورەیە هات، و بە یۆحەنا وترا کە هەستێت و پێوانە بکات، بەڵام نەتەوەکان واز لێبهێنێت. یۆحەنا وێنەی کردنەوەی دەستپێکردنی دادوەرییەکە دەکات، و بۆ ئەم هۆیە وەحی پێوانەکردنی یۆحەنا لەو ئایەتانەدا بە هێمای دادوەرییە لێکۆڵینەوەییەکە بەکاردەهێنێت. ئەوەی ئێستا لەبارەی یۆحەنا وەک هێمای پێوانەکردن خستمانەڕوو، لەگەڵ تێگەیشتنی نموونەیی ئەدڤێنتیستی باوەدا یەکدەگرێتەوە، بەڵام لەم بزووتنەوەیەدا گواستنەوەیەکی گەورە لە تێگەیشتنی ئەم هێمایەدا ڕوویدا.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Kukubaliana na ufahamu wa Wamillerite, tulikuja kuona kwamba ndani ya historia ya Wamillerite kama ilivyowakilishwa na Yohana katika sura ya kumi, kulikuwamo pia unabii wa mwendo sambamba ambao ungekuwa wale mia moja na arobaini na nne elfu. Tulitambua kwamba, ikiwa ungechukua vipimo vya historia ya Wamillerite na kuacha nje wakati wa Mataifa, ungeweza kuuona huo mnao wa hekalu ambao Yohana alikuwa akiupima.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Mwa kukwiza kumona busakabaka bumo bwa myaka 2520 bwa kupingula mu 1798 ne bungi mu 1844, eci cikamwenekesha imyaka amakumi ane na mutanda iyo Kristo akulile itempele lya baMillerite. Yoane alondolwele ulupango lwa kunse nga Bapanzi, kabili kuli “inshita sha Bapanzi” mu buprofita.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Bona bakokwea na nse ya mopanga, mpe bakomemama na boombo kati na bikolo nyonso; mpe Yerusaleme ekonyatama na Bapagano, kino ntango ya Bapagano ekokokisama. Luka 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
A “bikhathi” bya Bamahanga biri mu bwinshi, kandi bigereranya ibihe bibiri byombi Isirayeli y’umubiri n’Isirayeli y’umwuka byakandagiwe hasi. Icya nyuma muri ibyo bihe bibiri byo gukandagirwa hasi n’ubupagani bukurikiwe n’ubupapa, cyarangiye mu 1798. N’ubwo hari ibyo bashobora kuvuga, “ibihe by’Abanyamahanga” byarangiye mu 1798, hamwe no kuza kw’umumarayika wa mbere. Yohana yagombaga gutangira gupima mu 1798, kandi ntihagire ikibanziriza icyo gihe. Yashyizwe mu mateka ya 1844, bityo rero gusiga igihe cyarangiye mu 1798, kwari ugusiga urugo rw’inyuma, kandi mu kubigenza utyo ugaragaza imyaka mirongo ine n’itandatu igihe urusengero rw’Abamillerite rwubakwaga n’Intumwa y’Isezerano. Ukuri kwinshi kujyana n’iyi mikoreshereze kuyivamo, ariko ndimo kuyikoresha gusa nk’urugero rw’umucyo utandukanye n’imyumvire y’abapayoniya, nyamara ukaba ari umucyo utavuguruza ukuri kwa mbere, ahubwo ukaba utakigena igihe.
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
Uko kuri nyene kuri kwari kwaramenyekanye imbere ya 9/11, ariko kwarashinzwe mu buryo bwimbitse vy’ukuri inyuma ya 9/11. Ukuri kwerekeye Yohana apima urusengero ntigushobora gutandukanwa n’inkuba ndwi, kuko ari igice kimwe nyene c’Ibyanditswe. Hariho ukuri ku vyerekeye ishyirwa mu ngiro ry’inkuba ndwi kwari kwarashizweko ikimangu gushika mu gihe aho “ibitangaza” vyo muri Daniyeli igice ca cumi na kabiri bishitswa. Ishyirwa mu ngiro ry’“inkuba ndwi” ryakuweko ikimangu inyuma ya Nyakanga 2023 rihuye neza rwose, canke nobivuga ko ryuzuzanya n’imirongo itatu ya Daniyeli 12 mu buryo bwimbitse.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Sister White akoresha ijambo complement, si ijambo compliment, mu gusobanura isano iri hagati y’ibitabo bya Daniyeli n’Ibyahishuwe. Complement, risobanura “kugeza ku butungane,” ni cyo ibyo bitabo byombi by’ubuhanuzi bikorera kimwe ikindi. Inkuba ndwi, igihe zifunguwe muri Daniyeli igice cya cumi na kabiri nyuma ya Nyakanga 2023, zigeza ku butungane ubutumwa burimo. Icyugurura inkuba ndwi ni ihame rya alufa na omega rifatanyije n’imiterere y’ukuri.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
“Bansi” ya Mataifa ilitimizwa mwaka wa 1798, nayo inawakilisha vipindi viwili vya miaka 1260 ambavyo ndani yake upagani na kisha upapa viliikanyaga patakatifu pamoja na jeshi. Wakati wa kulipima hekalu, yatupasa kuuacha ua wa nje, na ua huo wa nje unaenea hadi 1798, lakini baada ya 1844, wakati haupo tena. Leo hii, miaka 1260 inawakilisha tu kipindi cha wakati kinachotambulisha tofauti kati ya hekalu na ua wa nje. Kwa sababu hii, tangu Julai 18, 2020 hadi Julai 2023, kule kukanyagwa chini kulikamilishwa. Kulipima hekalu leo, kwa kuhusiana na ngurumo saba ambazo zinawakilisha uwekaji wazi wa matukio yaliyotukia chini ya ujumbe wa malaika wa kwanza na wa pili, ndiyo kazi aliyopewa Yohana. “Kazi yetu kuu” ni “kuunganisha” jumbe za malaika watatu, hivyo kutambulisha kazi ya kinabii ambayo haikuwa imefanywa katika historia ya agano za awali, na hata sasa hufanywa mara chache sana. Tunapouacha ua wa nje unaowakilisha bansi za Mataifa, tunaiacha miaka 1260 ya mateso ya kipapa iliyoisha wakati wa mwisho katika mwaka wa 1798.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
ଇତିହାସରେ ଛଅଚାଳିଶ ବର୍ଷ ଧରି ନିର୍ମିତ ହୋଇଥିବା ସେହି ମନ୍ଦିର, ୨୦୨୩ ମସିହାର ଜୁଲାଇ ମାସରୁ ଆରମ୍ଭ କରି ରବିବାର ନିୟମ ପୂର୍ବର କ୍ଷଣ ପର୍ଯ୍ୟନ୍ତ ନିର୍ମିତ ହେଉଥିବା ଏକ ମନ୍ଦିରକୁ ସୂଚିତ କରେ। ସେହି ଇତିହାସ ହେଉଛି ସାତ ଗର୍ଜନର “ଭବିଷ୍ୟତ ଘଟଣାମାନଙ୍କ”ର ଅବଧି, ଯାହା “ତାହାଙ୍କର କ୍ରମାନୁସାରେ ପ୍ରକାଶିତ ହେବ”; ହୋଇପାରେ ନୁହେଁ, ବରଂ “ହେବ”।
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Mwianganya historia ya malaika wa kwanza na ile ya wa pili, twaona ya kwamba historia hiyo huanza kwa tamausho la alfa na kuishia kwa tamausho la omega. Tukiilinganisha alama za kinabii katika historia ya malaika wa kwanza tangu mwaka 1840 hata Aprili 19, 1844, na alama za malaika wa pili aliyefika wakati huo na kuendelea hata kufika kwa wa tatu mnamo Oktoba 22, 1844—tunazo vipindi viwili ambavyo vyote viwili huanza na kuishia kwa kuwasili kwa malaika. Historia ya wa kwanza hadi wa pili hufananisha historia ya wa pili hadi wa tatu.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
Guheya ubuhamya bw’ubuhanuzi yuko uku gushyira mu bikorwa kwemewe kuboneka muri alufa na omega by’uku gushyira mu bikorwa. Imirongo ibiri ibangikanye ishyizwe hamwe mu bikorwa, kandi intangiriro n’iherezo by’iyo mirongo yombi bigaragaza ukuza kw’umumarayika. Hanyuma, iyo ihujwe, umurongo ku murongo, hamwe mu murongo umwe, intangiriro igaragaza ugutenguha kwa mbere, kandi iherezo rigaragaza ugutenguha gukomeye. Ikindi gihamya kiboneka mu mahame ya alufa na omega agaragaza ko iherezo riruta intangiriro. Ugutenguha kwa alufa kurangirana n’ugutenguha gukomeye kwa omega, kukagaragaza ikintu gito n’ikintu gikomeye bya alufa na omega.
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
19 Abril, 1844-rtañ qalltarikta, (iskay kaq angelpa chayamunqan, chaymi 22 Octubre, 1844-pi kimsa kaq angelpa chayamunqanman pusamun); hinaspataq iskay kaq siq’ita 11 Agosto, 1840-pi qalltarikta, chaymi 19 Abril, 1844-pi tukukun, rikunchikmi 19 Abril, 1844-pa llakikuyqa alpha nitaq omega nitaq kasqanta, chay profetiku siq’ipaq, ñawpaq kaq hinaspa iskay kaq angelkunaq profetiku siq’inta huñuspa paqarichisqa.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
Mwisho mwa kipindi hicho, unaye malaika wa tatu akiwasili pamoja na malaika wa pili, hivyo akiifanya kuwa mfano wa 9/11, na sauti mbili za malaika mwenye nguvu wa Ufunuo sura ya kumi na nane. Sauti hizo mbili ni jumbe za malaika wa pili na wa tatu pia, na malaika hao wawili waligusana tarehe 22 Oktoba, 1844, nao hukutana tena wakati historia hizo mbili zinaletwa pamoja mstari juu ya mstari. Zikiletwa pamoja kwa namna hii, zinawakilisha historia ya kuvunjika moyo kwa kwanza hata kufikia kuvunjika moyo kukubwa, na alama ya njiani iliyo katikati ya historia hiyo katika wakati wa Wamillerite ilikuwa ni mkutano wa kambi wa Exeter ambapo madaraja mawili ya waabudu yalidhihirishwa, yakiwakilisha uasi wa wanawali wapumbavu katika mfano, na kuitambulisha alama ya njiani ya katikati kuwa ni uasi.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Mumoñi saba iikondiša historia ya milonga ya mweñjele wa kwanza na wa pili, ikiunganishwa mstari juu ya mstari; nayo hivyo hutambulisha historia kutoka kwa kukatishwa tamaa kwa kwanza hata kufikia kukatishwa tamaa kukuu katika historia ya wale mia moja na arobaini na nne elfu. Ufahamu wa kile ambacho historia hiyo huwakilisha kiunabii hulingana sawasawa kabisa na ujumbe unaowakilishwa katika Danieli kumi na mbili kuwa umefungwa muhuri hata wakati wa mwisho.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Tukesigala okwongera n’okunoonyereza kuno mu kiwandiiko ekiddako, naye ka ndeke ekitundu eky’okubikkulirwa kwa Danyeri okw’enkomerero, ekiraga bokka okufaananako kwa Danyeri ku bantu ba Katonda mu nnaku ez’oluvannyuma. Weetegereze, mu mbeera y’omusingi gw’okwogerwako okusooka, nti mu lunyiriri olusooka Danyeri ali mu kibinja ky’abo abategeera okwolesebwa. Ekintu ekyasooka okwogerwako mu kwolesebwa kwe kufaananako kwa Danyeri ng’omu ku bagezi abategeera, era ennyiriri omwenda ezisembayo zonna zikwata ku bagezi abategeera ku lunaku olw’amakumi abiri mu bbiri.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
Nela u ka-ndatu ka Kyiru, mwene wa Pelesia, kulombolola kwambwilwe kuli Daniele, uwa ishina lyakwe lyali Beliteshaza; kabili ilyo nshitwa lyali ilya cine, lelo inshita iyapangwa yali iitali: kabili atwikishe ilyo nshitwa, kabili ali no kutwisisha pa mmonenwa.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
Oo mwandu yoso, ame Danieri nga nde na kulira kwa myanda a milungu itatu ikumi. Sya kulya syoswe sya kusemya nsyalyanga; inyama nangwa divai ti syingilengetye mu kanwa kange; so nsyajiikaga mafuta ata panandi, ooya mpaka milungu itatu ikumi syasila. Kwoou ituku lya makumi avali na ana lya mwedzi wa kwanda, oou indi ku mbali ya mto munene, oo witawa Hidekeli; ni ngiinua metho makange, ni ngilola, na lola,
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
omundu umwene owazvala ebizwalo by’olugoye olusukulumu, ng’omu kiwato kye kwasibwako zaabu ennungi eya Uphazi; omubiri gwe gwali ng’eberulo, n’amaaso ge nga geefaananyiriza ku kumyansa, n’amaaso ge nga matabaaza ga muliro, n’emikono gye n’ebigere bye nga bifaanana ng’ekikomo ekimenyese obulungi, n’eddoboozi ly’ebigambo bye nga liddobooza ng’eddoboozi ly’ekibiina ekinene.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
E Daniel ye inkoroshye jyenyine nabonye iryo yerekwa: kuko abagabo bari kumwe nanjye batabonye iryo yerekwa; ariko guhinda umushyitsi gukomeye kwabaguyeho, bituma bahunga kugira ngo bihishe. Ni cyo cyatumye nsigara jyenyine, mbona iri yerekwa rikomeye, kandi imbaraga zose zansizemo zirashira: kuko ubwiza bwanjye bwahindutse muri jye kubora, kandi nta mbaraga nagumanye.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Ariko n’ijwi ry’amagambo yiwe: maze numvise ijwi ry’amagambo yiwe, nca ntwarwa n’itiro rirerire nkiri nubitse, mu maso hanje hategereye hasi. Maze ehe, ukuboko kurankorako, kuntumbereza ku mavi no ku biganza vy’amaboko yanje. Maze arambwira,
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
E Daniel, umntu othandwa kakhulu, waqonde amazwi endiwathethayo kuwe, uze ume nkqo; ngokuba ngoku ndithunyiwe kuwe.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Na aliponinenea neno hilo, nikasimama nikitetemeka. Ndipo akaniambia,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Usahofu, Danieli; kwa maana tangu siku ya kwanza ulipoweka moyo wako ili kufahamu na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga siku ishirini na moja; lakini tazama, Mikaeli, mmoja wa wakuu wa kwanza, akaja kunisaidia; nami nikabaki huko pamoja na wafalme wa Uajemi.
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.
এবে মই আহিলোঁ, যাতে শেষৰ দিনবোৰত তোমাৰ লোকসকলৰ ওপৰত কি ঘটিব, তুমি বুজিব পাৰা; কিয়নো এই দৰ্শন এতিয়াও বহু দিনৰ বাবে।
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Ane apo ovugha agha andi apoghana mami, nyami nkuma yange kwa nsi, ne nyami ndi kigha. Ne, tala, umwe kiki kigha ky’abana b’abandu akakora ku minwa yange; awo nyami nkabuka akanwa kange, nkavuga, ne nkamubwira we ayemire imbere yange,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
E mwami wane, ku lwa kwolesibwa okwo ennaku zange zinkyuseeko, era sirina maanyi na gatono agansigaddewo. Kubanga omuddu wa mukama wange ono ayinza atya okwogera ne mukama wange ono?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
ngokuba ke mayelana nami, masinyane akusalanga mandla kimi, futhi akukho kuphefumula okwasala kimi. Khona kwabuye kwafika kwangithinta ofana nokubonakala komuntu, wangiqinisa, Wathi,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
ئەی مرۆڤی زۆر خۆشەویست، مەترسە؛ ئاشتی لەگەڵ تۆ بێت، بەهێز بە، بەڵێ، بەهێز بە. جا کاتێک قسەی لەگەڵ من کرد، هێزم پێبەخشرا، و وتم: با گەورەم بدوێت؛ چونکە تۆ هێزت پێبەخشیم. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Nee wowe, O Daniel, hingya amangamba aga, no kukwata ekitabu ekimanyikilo, kutuuka ku mirembe ya nsalilo: bangi bakatambuka eno n’eri, kandi okumanya kuliyongerwa.
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?
Apo ngai Daniel, ninkelile; távë, kwame avale vaimene, umwe ku luseke luosi lwa mbongi ya munene, na mukwao ku luseke lukwao lwa mbongi ya munene. Na umwe wakulile ku muntu wavwalile bilamba bia lino, udi kuulu kua mâyi a munene ne: “Biadi bia ntangu kaayi too ne ku mpela wa mambu aa a kukema?”
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.
Ndzi twa wanuna loyi a ambariwe nguvu, loyi a a ri ehenhla ka mati ya nambu, loko a tlakusa voko ra yena ra xinene ni voko ra yena ra ximatsi a ma yisa etilweni, a hlambanya hi Loyi a hanyaka hilaha ku nga heriki leswaku swi ta va swa nkarhi, ni minkarhi, ni hafu ya nkarhi; kutani loko a ta va a hetisisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta hetiseka.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Nangwámvwa, kání kangwáteelele; po níngasi, Ée Mukama wange, ebyo bino birituuka ku nkomerero ki?
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Na akamwambia, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; lakini waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa.
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.
Kandi okuva mu biro ebyo ssaddaaka eya buli lunaku lwe giriggibwawo, n’eky’omuzizo ekireeta okusattalala ne kiteekebwawo, waliba ennaku lukumi mu bibiri mu kyenda.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Õnnis on sellel, kes ootab ja jõuab tuhande kolmesaja kolmekümne viie päevani.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Nayê yenza ndlela yaku kube kusekupheleni; ngokuba uya kuphumla, ume esabelweni sakho ekupheleni kwemihla. Daniyeli 10:1–18; 12:4–13.