The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Thimo wa mavesi ga ikumi na limwe na ikumi na gaŵiri ni kuwuka na kugwa kwa themba la kumwera, nga umo kuliri kuwuka na kugwa kwaumaliro kwa United States, uko kukwimiririka mu pulezidenti waumaliro mu vesi lachiŵiri, kweniso nga ni mwimiliri waumaliro wa pa charu chapasi wa nkhongono ya chinjoka; kuwuka na kugwa kwaumaliro kwa United Nations uko kukwimiririka mu mavesi ghachitatu na ghachinayi. Mavesi ghachisanu kufika ghachisanu na chinayi ghakuwimira mbiri ya nkhongono ya upapa kufuma mu 538 kufika mu 1798. Chaka cha 538 chikulongora kupika nkhongono kwa upapa, 1798 chikulongora chilonda chakukoma cha upapa, ndipo ntheura mavesi ghachisanu kufika ghachisanu na chinayi ghakuwimira kuwuka na kugwa kwaumaliro kwa chikoko. Vesi la khumi likulongora 1989 kuŵa kugwa kwa themba la kumwera nga umo kukawonekeranga mu Soviet Union yakale.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Buri gihugu cose caje ku rubuga rw’ibikorwa cararekuwe gufata ikibanza caco kw’isi, kugira ngo haboneke nimba kizoshitsa umugambi wa ‘Umurinzi n’Uwera.’ Ubuhanuzi bwakurikiranye ukuduga n’ugutemba kw’ubwami bukomeye bw’isi—Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Uburoma. Kuri bumwe muri ubwo bwami, nk’uko vyagenze no ku bihugu bifise ubushobozi buke, amateka yarasubiwemwo. Cose cari gifise igihe caco c’igeragezwa, cose caratsinzwe, ubwiza bwaco burazimangana, ubushobozi bwaco burahera, kandi ikibanza caco gifatwa n’ikindi....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Eweda ya kukula na kugwa kwa mawanga, nga bwe kyategeezebwa obulungi mu mpapula z’Ebyawandiikibwa Ebitukuvu, beetaaga okuyiga obutaliimu mugaso obw’ekitiibwa eky’ebweru n’eky’ensi kyokka. Babulooni, n’obuyinza bwayo bwonna n’obulungi bwayo obw’ekitiibwa, obufaanana bwabyo ensi yaffe etabangawo kuddamu kulaba okuva olwo,—obuyinza n’obulungi obw’ekitiibwa ebyo eri abantu b’omu biro ebyo ebyalabika ng’ebinywevu nnyo era eby’olubeerera,—nga byaggwaawo ddala! Ng’“ekimuli ky’omuddo” bwe kiri, kyazikirira. Bwe kityo bwe kizikirira byonna ebitali na Katonda ng’omusingi gwabyo. Ekisobola okuwangaala kyokka kye kiri ekigattiddwa ku kigendererwa Kye era ne kiraga empisa Ze. Emisingi Gye gyokka ge bintu ebyokka ebinywevu ensi yaffe by’emanyi.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Verse chiikumi na mweeri ni verse chiikumi na ibiri zikamenya kusituka kwa mwisho na kuanguka kwa mwene wa kusini, nga wakimiririrwa ni Russia. Verse chiikumi na ishatu kufika verse chiikumi na ishanu zikamenya kusituka kwa mwisho na kuanguka kwa United States. Habari yose ya unabii ya sura ya ikumi na imwe yājengwa juu ya mpangilio wa kusituka na kuanguka kwa falme. Mwanafunzi wa unabii ni lazima afikirie jambo hili, kama akiwa na uwezekano wowose wa kugawanya sawasawa ujumbe wa unabii wa sura ya ikumi na imwe.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Dhani ya msingi ya Danieli sura ya kumi na moja ni kwamba inajumuisha vielelezo vinavyorudiwa vya kuinuka na kuanguka kwa falme. Dada White aliposema, “Ndivyo ufalme wa Umedi na Uajemi ulivyoangamia, na falme za Uyunani na Rumi,” anatambulisha “Uyunani” kuwa ndiye joka, “Rumi” kuwa ndiye mnyama, na “Umedi na Uajemi” kuwa ndiye nabii wa uongo. Anatambulisha kuinuka na kuanguka kwa mwisho kwa ufalme wa mwisho wa duniani, unaojumuisha joka, mnyama, na nabii wa uongo, ambao huanza kuinuka kwao katika sheria ya Jumapili na kuuongoza ulimwengu hadi Har–Magedoni katika utimilifu wa Ufunuo 16:12–21. Anawaelekeza watu wa Mungu kwa “kuinuka na kuanguka kwa mataifa kama kulivyowekwa wazi katika kurasa za Maandiko Matakatifu” kuwa ndiyo dhana ya kutumia ili “kujifunza jinsi utukufu wa nje tu na wa kidunia ulivyo hauna thamani.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Sababu inayotupasa “kujifunza jinsi utukufu wa nje tu na wa kidunia ulivyo wa ubatili,” ni ili tuzidi kufahamu kwamba kila kitu huangamia “ambacho hakina Mungu kuwa msingi wake.” Kwa hiyo, ni jambo la uzima au mauti kuwa na Mungu au kutokuwa na Mungu kama msingi wako. Tangu hatua hiyo katika maendeleo ya wazo, ndipo Dada White anafafanua maana ya kuwa na Mungu kama msingi wako anaposema, “Ni kile tu kilichofungamanishwa na kusudi Lake na kinachoonyesha tabia Yake kiwezacho kudumu.” Ameeleza hivi punde kwamba kila kitu kisicho juu ya msingi wa Mungu huangamia, na kwamba kipimo cha namna mbili cha kile kilichojengwa juu ya msingi ni kama jambo fulani “limefungamanishwa na makusudi Yake,” na kile “kinachoonyesha tabia Yake.” Tabia Yake ndiyo msingi Wake.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Awo ke ku jumla ya aya hiyo, anasema kwamba “Kanuni Zake ndizo peke yake vitu vilivyo imara ambavyo ulimwengu wetu unavijua.” Tabia ya Mungu ndiyo kanuni Zake, na kanuni Zake huidhihirisha tabia Yake. Ni suala la uzima au mauti kuhusu jinsi wanadamu wanavyohusiana na Mungu kama msingi wa vitu vyote. Nasisitiza kwamba muundo wa msingi wa Danieli sura ya kumi na moja umejengwa juu ya simulizi la kuinuka na kuanguka kwa falme. Kuna kifungu ambacho uvuvio hutujulisha aina sahihi ya kujifunza.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
«هەیە لێکۆڵینەوەیەک لە مێژوو کە نابێت مەحکووم بکرێت. مێژووی پیرۆز یەکێک بوو لەو بابەتانەی لە قوتابخانەکانی پێغەمبەراندا دەخوێندرایەوە. لە تۆمارکردنی مامەڵەکانی ئەو لەگەڵ نەتەوەکاندا، شوێنەپێیەکانی یەهۆڤا دیار دەکران. ئەواش ئەمڕۆ، دەبێت مامەڵەکانی خودا لەگەڵ نەتەوەکانی زەوی بۆ لێکدانەوە بخەینە بەرچاو. دەبێت لە مێژوودا جێبەجێبوونی پێشبینی ببینین، کارکردنی خودایین لە بزوتنەوە گەورەکانی چاکسازی بخوێنینەوە، و پێشکەوتنی ڕووداوەکان تێبگەین لە ڕیزبەندیکردنی نەتەوەکان بۆ کۆتاییین ملمالنێی ناکۆکییە گەورەکە.» The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Okwiga kw’ebyafaayo okutukuziddwa kumanyibwa ng’okunoonyereza engeri Katonda gye yakolaganamu n’amawanga g’ensi, era n’obukulembeze bwa Katonda obw’obunabbi mu kutambuza kwe okw’entereeza; bwe kityo ebyafaayo ebitukuziddwa birimu omusittale ogw’ebweru n’ogw’omunda ogw’okunoonyereza. Ekigendererwa ky’okukozesa ebyafaayo mu kukakasa Ekigambo kya Katonda eky’obunnabbi kwe kukozesa ebyafaayo ebyo eby’obunnabbi okusobola “okutegeera enkulaakulana y’ebibaawo mu kusolooza amawanga olw’olutalo olw’enkomerero olw’olukuubo olunene.” Akatundu akakulembera okuva eri Mwannyinaffe White kaaggibwa mu kunnyonnyola okw’amaanyi ennyo ku bwetaavu bw’okuzimba omutindo gw’obunnabbi ogw’ebyafaayo ebitukuvu, ogwesigamiziddwa ku nteekateeka ey’omusingi emanyisiddwa mu “kuvaawo n’okugwa” kw’obwakabaka.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Kristote taybetî ya karê xristiyanî de, gelek kes dibînin ku pêwîst e ku meriv zanînek fireh ji nivîsên dîrokî û teolojîk bistîne. Ew difikirin ku ev zanîn dê ji wan re di hînkirina Mizgîniyê de bibe alîkar. Lê xwendina wan a zehmet û westandî ya ramanên mirovan, li şûna ku xizmeta wan bihez bike, meyl dike ku wê lawaz bike. Gava ku ez dibînim pirtûkxaneyên ku bi berhemên giranbar ên zanist û zanîna dîrokî û teolojîk tijî ne, ez dibêjim, Çima pere ji bo tiştê ku nan nîne tê xerc kirin? Beşa şeşemîn a Yûhenna ji me re bêtir dibêje ji ya ku di wisa karan de tê dîtin. Mesîh dibêje: ‘Ez Nanê Jiyanê me: yê ku tê cem min, qet birçî nabe; û yê ku bi min bawer dike, qet tî nabe.’ ‘Ez ew Nanê zindî me ku ji ezman hat xwarê: heke yek ji vê Nanê bixwe, ew ê heta hetayê bijî.’ ‘Yê ku bi min bawer dike, jiyana heyînemayî heye.’ ‘Peyvên ku ez ji we re dibêjim, ew ruh in, û ew jiyan in.’ Yûhenna 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Obuhangwa bw’amateka si ubwo gucirwaho iteka. Amateka yera yari imwe mu nyigisho zo mu mashuri y’abahanuzi. Mu nyandiko y’ibyo yakoranye n’amahanga, hagaragaraga ibimenyetso by’intambwe za Yehova. Ni ko no muri iki gihe dukwiriye gutekereza ku mikoranire y’Imana n’amahanga yo mu isi. Dukwiriye kubona mu mateka isohozwa ry’ubuhanuzi, kwiga imikorere y’Ubwirinzi bw’Imana mu mig movement zikomeye zo kuvugurura, no gusobanukirwa uko ibyabaye bikurikirana mu gutegura amahanga ku ntambara ya nyuma yo muri rwa ntambara ikomeye.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
“Kwiga nk’uko kuzotanga ivyiyumviro vyagutse kandi bikwiye ku buzima. Kuzodufasha gutahura ikintu ku mibanire yabwo no ku kwishimikiranako kwabwo, ukuntu mu buryo butangaje dufatanijwe hamwe mu buvandimwe bukomeye bw’imibano n’amahanga, kandi ukuntu, ku rugero runini cane, uguhonyorwa no gutyozwa kw’umwe mu bagize ico gice bisobanura igihombo kuri bose.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Kuye amateka, nk’uko akunze kwigishwa, yibanda ku byo umuntu yagezeho, ku ntsinzi ze ku rugamba, no ku gutsinda kwe mu kugera ku butegetsi no ku bukuru. Uruhare rw’Imana mu bibera mu bantu ntirwitaweho. Bake ni bo biga uko umugambi Wayo ushyirwa mu bikorwa mu kuzamuka no kugwa kw’amahanga.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Nam, na kwa kadiri kubwa, teolojia, kama inavyosomewa na kufundishwa, si chochote ila kumbukumbu ya mawazo ya kubahatisha ya wanadamu, ambayo hutumika tu ‘kutia giza mashauri kwa maneno yasiyo na maarifa.’ Mara nyingi mno, kusudi la kukusanya vitabu hivi vingi si sana shauku ya kupata chakula cha akili na cha roho, bali ni tamaa ya kuwafahamu wanafalsafa na wanateolojia, na nia ya kuuwasilisha Ukristo kwa watu kwa istilahi na kauli za kielimu.
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Pirtûkên ku hatine nivîsîn hemû nikarin armanca jiyaneke pîroz pêk bînin. ‘Ji Min fêr bibin,’ Mamosteyê Mezin got, ‘nîrê Min li ser xwe bigirin,’ ‘hilm û nizmîtiya Min fêr bibin.’ Kibrê we yê aqilî dê di ragihandina bi giyanên ku ji ber kêmbûna nanê jiyanê dihelikin de alîkariya we neke. Di xwendina van pirtûkan de, hûn dihêlin ku ew şûna wan dersên pratîkî bigirin ku divê hûn ji Mesîh fêr bibin. Bi encamên vê xwendinê, gel nayê xwedankirin. Pir kêm ji wê lêkolîna ku ji bo hiş pir westîner e ew tiştî peyda dike ku dê kesekê alîkar bike da ku di xebata ji bo giyanان de karûbarek serkeftî be.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Mwokozi alikuja ‘kuhubiri Injili kwa maskini.’ Luka 4:18. Katika mafundisho Yake alitumia maneno yaliyo rahisi zaidi na mifano iliyo wazi zaidi. Nayo yasemwa kwamba ‘watu wa kawaida walimsikia kwa furaha.’ Marko 12:37. Wale wanaotafuta kufanya kazi Yake kwa wakati huu wanahitaji ufahamu wa ndani zaidi wa mafundisho aliyoyatoa.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Ebigambo by’Omulamu Katonda bye bisinga ddala mu kuyigiriza kwonna. Abo abaweereza abantu beetaaga okulya ku Mugaati ogw’Obulamu. Kino kinaabawa amaanyi ag’omwoyo; kale baliba beetegekedde okuweereza ebika byonna eby’abantu.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
خواهر وایت افزون بر این تصریح میکند که شناختِ ظهورِ عملِ قدرتِ خدا در برپا داشتن پادشاهان و برانداختن پادشاهان بر اساس انتخابهای خودِ پادشاه، فلسفهٔ حقیقیِ مطالعهٔ تاریخ است.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Di dîroka neteweyan de, xwendekarê Peyva Xwedê dikare pêkanîna rastîn a pêxemberiya Îlahî bibîne. Babîlon, ku di dawiyê de hat şikandin û têkbirin, ji holê rakir, ji ber ku di dema bextewarî û dewlemendiya xwe de serwerên wê xwe wekî serbixwe ji Xwedê dîtibûn, û rûmeta padîşahiya xwe dayibû ser destkeftiya mirovî. Serweriya Madî-Farsiyan bi qehra Asmanê hate serdankirin, ji ber ku di nav wê de qanûna Xwedê hatibû bin lingan. Tirsê Xudan di dilê piraniya mezin a gel de cih negirtibû. Xerabî, kufr, û fesad serdest bûbûn. Padîşahiyên ku peyde hatin hîn jî kêmtir-qîmet û fesadter bûn; û evan di pîvana qîmeta exlaqî de ketin nizmtir û hîn nizmtir.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Dünyadaki her yöneticinin kullandığı yetki, Gök tarafından verilmiştir; ve kendisine böyle bağışlanan bu yetkiyi nasıl kullandığına, başarısı bağlıdır. İlahi Gözcü’nün sözü her biri için şudur: ‘Sen Beni tanımadığın halde, seni kuşattım.’ Yeşaya 45:5. Ve eski çağlarda Nebukadnessar’a söylenen sözler, her biri için yaşam dersi niteliğindedir: ‘Günahlarını doğrulukla, suçlarını da yoksullara merhamet göstererek terk et; belki esenliğin uzar.’ Daniel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“Kusobekela bya bino,—kusobekela mbala yakuuti, ‘bwololoke buya bujunzya cisi;’ kuti, ‘cinkalamo ca bufumu cisimpikila aa bwololoke,’ alimwi ‘cisitwaazigwa aa luzyalo;’ kuziba kuboneka kwa maano aya mu kutondezegwa kwa nguzu Zyakwe ezyo zyakuti, ‘uugwisya mahosi, alimwi ubikka mahosi,’—oku nkukonzya kusobekela filosofi ya myaaka ya kale. Matalikilo 14:34; 16:12; 20:28; Daniele 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Mu Kigambo cy’Imana honyine ni ho ibi bishyirwa ahagaragara neza. Aha herekanwa yuko imbaraga z’amahanga, nk’iz’abantu ku giti cyabo, zitaboneka mu mahirwe cyangwa mu buryo bworoshya ibintu bigaragara ko bituma adatsindwa; ntiziboneka mu bukuru bwabo biratana. Zigerwa ku rugero rwabyo hakurikijwe ubudahemuka bw’uko asohoza umugambi w’Imana.” Abahanuzi n’Abami, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
دەرسەری ئایەتەکانی یازدە و دوازدە هەستان و داکەوتنی پاشای باشوورە، بەڵام گرنگتر لەوە، ئەو ئایەتانە نیشانەی مۆرکردنی سەد و چل و چوار هەزارەکەن، و دووەمی سێ تاقیکردنەوەیەن کە لە کاتی کۆتایی لە ساڵی 1989 دەستیان پێکرد وەک لە ئایەتی دەهدا نیشان دراوە.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Ukuti kusiniko kulinangidwapo na Danieli mu nkhalamo z’ njovu, na anthu atatu oyenera mu ng’anjo ya moto, Danieli ndi anthu atatu oyenerawo akupemphera kuti amvetsetse loto la Nebukadinezara la fano la zilombo m’ chaputala chachiwiri, Danieli akupemphera pemphero la Levitiko twente-sikisi m’ chaputala cha chisanu ndi chinayi, anzeru amene amvetsetsa kuchuluka kwa chidziwitso, Yoswa kuchotsedwapo tchimo lake m’ chaputala chachitatu cha Zekariya, Zerubabele m’ chaputala chachinayi, Yosefe kukhala wolamulira wachiwiri mu Igupto, ophunzira m’ chipinda cham’mwamba kwa masiku khumi asanakwaniritsidwe Pentekosite, a Millerite pa msonkhano wa msasa wa Exeter, Lazaro kutsogolera ulendo pa Kulowa kwa Ulemerero, ndi anthu zikwi zana limodzi makumi anayi ndi zinayi m’ chaputala cha chisanu ndi chiwiri cha Chivumbulutso.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Vhesi ya khume na imwe yikafikile mu 2014 pa ntendekelo ya nkondo ya ku Ukraine, ndipo mu Julayi wa 2023 mayeselo gha kuwonera, apo ŵanthu ŵa Chiuta “ŵakutuŵiskika,” ghakayamba. Mzere wa nkhondi mu chipatulo cha khume na chimoza ni mavesi ghakhumi na ghatatu m’paka khumi na ghankhondi.
Fifth Line Overview
Mutara wa Gatano: Mũhũriro wa Mwena Mũigana
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Kwa maana mfalme wa kaskazini atarudi, naye atakusanya umati mkubwa kuliko ule wa kwanza; na hakika atakuja baada ya miaka kadhaa pamoja na jeshi kubwa na mali nyingi. Na katika nyakati hizo wengi watasimama kumpinga mfalme wa kusini; tena wanyang’anyi wa watu wako watajiinua ili kuithibitisha njozi; lakini wataanguka. Basi mfalme wa kaskazini atakuja, naye atajenga boma, na kuiteka miji iliyo na ngome imara sana; na majeshi ya kusini hayatastahimili, wala watu wake wateule, wala hakutakuwa na nguvu za kustahimili. Danieli 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Akalamfo eno baa mu mfe 200 ansa na Kristo reba, na ɛkyerɛ ɔko a wɔfrɛ no Panium no, a ɛfa ahemfo a wɔsɔre tia wɔn ho ne wɔn apam ahorow ho. Saa nkɔmhyɛ nkyekyɛm yi nso yɛ abakɔsɛm mu beae a Roma abosonsomfo de wɔn ho hyɛɛ Daniel ti dubaako abakɔsɛm no mu nea edi kan. Nkyekyɛm no kura Bible nkɔmhyɛ mu ahenni a ɛto so asia no sɔre a etwa to ne ne hwe ase no, na ɛsan ka Kristo ho Bible abakɔsɛm bere a ɔkɔsraa Kaisarea Filipi, faako a Petro de ahyɛnsode no si hɔ sɛ wɔde ɔha aduanan anan mpem no reto mu. Saa abakɔsɛm yi yɛ ɔyɛkyerɛ ma ɔha aduanan anan mpem no to mu no, bere a sɔhwɛ abiɛsa a ɛwɔ ti dubaako no mu nea ɛto so abiɛsa no du, a ɛyɛ “wɔhohoro wɔn ho, wɔma wɔn fitaa, na wɔsɔ wɔn hwɛ.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
এই তিনটি পংক্তি ষোড়শ পদের দিকে পরিচালিত করে, যেখানে যুক্তরাষ্ট্রে রবিবারের আইনকে উপস্থাপন করা হয়েছে। ১৮৪৪ সালের ১৭ আগস্ট এক্সেটার শিবির-সম্মেলন সমাপ্ত হলে, জ্ঞানী কুমারীরা ছেষট্টি দিনের মধ্যে যুক্তরাষ্ট্রের পূর্ব উপকূলজুড়ে মধ্যরাত্রির ধ্বনির বার্তা বহন করেছিল। এমন একটি সময় আছে যখন সমস্ত কুমারী জেগে ওঠে, এবং এক শ্রেণির কাছে তেল থাকে না, এবং যা কিছু তার দ্বারা চিহ্নিত হয়। যখন শিমোন বার-যোনার নাম পরিবর্তিত হয়ে পিতর করা হয়, তখন এক লক্ষ চুয়াল্লিশ হাজারের সীলমোহরিত হওয়া চিহ্নিত হয়। সেই বিন্দু থেকে পরবর্তীতে যীশু শিষ্যদের ক্রুশ-সংযুক্ত ঘটনাবলি সম্বন্ধে শিক্ষা দিতে শুরু করেন।
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
musalaba ni ikimenyetso cy’iherezo ry’igihe cy’imbabazi, kandi William Miller, wari warashushanyijwe na Yohana Umubatiza, na we wari warashushanyijwe na Eliya, yarahagurukijwe kugira ngo ageze ku bantu “ibyabaye bifitanye isano n’iherezo ry’igihe cy’imbabazi,” nk’uko byakozwe na Yohana Umubatiza na Eliya bombi. Yohana yabivuze muri ubu buryo.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Lelo kanda a mona Bafarisai le Basadukai ba le bantsi ba etla kwa kolobetsong ya gagwe, a ba raya a re, Lona lotsalo lwa marabe, ke mang yo o lo tlhagisitseng gore lo tshabele tšhakgalo e e tlang? Mathaio 3:7.
Elijah said it this way.
Elia alivyosema hivi.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ahab qaj qamışte çêkir; û Ahab ji hemû padîşahên Îsraêlê yên ku berî wî bûn, zêdetir kir ku Xudan, Xwedayê Îsraêlê, bi hêrs bîne. Di rojên wî de Hîêlê Betêlî Êrîha ava kir: bingehê wê li ser Abîram kurê xwe yê pêşî danî, û dergehên wê li ser Segûb kurê xwe yê piçûktir ava kir, li gorî peyva Xudan, ku bi destê Yehoşûa kurê Nûnê gotibû. Û Îlyasê Tişbî, ku ji niştecihên Giladê bû, ji Ahab re got: “Bi jiyana Xudan, Xwedayê Îsraêlê, ku ez li ber wî radiwestim, di van salan de ne şil be û ne baran, lê tenê li gorî peyva min.” 1 Padîşahan 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Ngwẹ William Miller n’exxgo dzíá dạ ẹni ndozigharị ọ̀gbà ànýí, Sister White kwuru:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Abantu byari ngombwa ko bakangurirwa kumenya akaga kabari barimo; ko babyutswa kugira ngo bitegurire ibyabaye bikomeye kandi biteye ubwoba bifitanye isano no kurangira kw’igihe cy’igeragezwa.” Intambara Ikomeye, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Daniel mugaba gwa ikumi na gumu ez'aha muheru mukaaga zikiikirira “ebintu ebikwatireine n'okuhendera kw'ekiseera ky'okwekengyerwa.” Ebyo bintu byabemburwa omu kiseera ky'omuheru omu 1989, kandi byayorekwa gye omu buryo oburikwera.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Ukubambikwa Kwake kusati kwaitika, Umukiza yasobanuriye abigishwa Bake yuko Yari kuzicwa kandi akazuka ava mu mva, kandi abamarayika bari bahari kugira ngo bashyire amagambo Ye mu mitima no mu ntekerezo. Ariko abigishwa bari biteze ugukizwa kw’igihe gito ku ngoyi y’Abaroma, kandi ntibashoboraga kwihanganira igitekerezo cy’uko Uwo ibyiringiro byabo byose byari bishingiyeho yari kubabazwa urupfu rw’agasuzuguro. Amagambo bari bakeneye kwibuka yirukanywe mu ntekerezo zabo; maze igihe cy’ikigeragezo kigeze, cyabasanganye batiteguye. Urupfu rwa Yesu rwasenye ibyiringiro byabo rwose nk’aho atari yarababuriye mbere. Ni ko no mu buhanuzi ahazaza hafunguriwe imbere yacu mu buryo bugaragara nk’uko hafunguriwe abigishwa n’amagambo ya Kristo. Ibyabaye bifitanye isano n’iherezo ry’igihe cy’igeragezwa n’umurimo wo kwitegura igihe cy’amakuba, byashyizwe ahagaragara neza. Ariko abantu benshi nta gusobanukirwa kuri uku kuri kw’ingenzi bafite, nk’aho kutigeze guhishurwa. Satani ahora arindiriye gukuraho buri gitekerezo cyose cyabagira abanyabwenge ku bwo agakiza, kandi igihe cy’amakuba kizabasangana batiteguye.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Mu Kaisarea Filipi, ni Panium, ni mafungu ya kumi na tatu hadi kumi na tano, ndipo Kristo alipoanza kuwafundisha wanafunzi Wake kuhusu msalaba, hivyo akiufananisha mfano wa historia ya mkutano wa kambi wa Exeter hadi Oktoba 22, 1844. Mwanzoni mwa vuguvugu la matengenezo la wale mia moja arobaini na nne elfu, “matukio yanayohusiana na kufungwa kwa muda wa rehema” yalifunuliwa, na mwishoni mwa vuguvugu la wale mia moja arobaini na nne elfu, “matukio yanayohusiana na kufungwa kwa muda wa rehema” yanafunuliwa ndani ya historia iliyofichika ya fungu la arobaini.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Leelo, muulo ne ngolo sya Eliya ni sya Yohaani Mubatiji, batumibwa ba Ngai ba kusoola kwakwe bali kubiikya meeso ga nsi iyeeteeibwe ku musango ku bintu bikulu bya kwitikila sele, ebikwatagana ne saa sya nsibuko sya kubonwa kwa musaayi gwa kisa ne kuboneka kwa Kristo Yesu nga Mufumu wa bafumu ne Mukama wa bakama.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Dawiya ku bi girtina demê ya ceribandinê re” ew bûyer in ku di dîroka veşartî ya ayeta çil de têne vekirin. Di Zechariah beşa sêyem de, dîmenên dawî yên dadweriya lêkolînê têne nîşandan. Îlhama xwe şahidîya Zechariah bi wan re dike yek ku di Ezekiel beşa neh de hatine mohrkirin.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. 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, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Vantu va Kalunga vakadihela ni kudila diambu dia makuna mawidi kusalama mu tsi. Mu mesozi, bavangisa mambu ku bantu babi sambu na kigonsa kiabo mu kunyatula nsiku ya buNzambi, ye mu mawa makedi kusobakana ve, bamikitisa mbele ya Mfumu sambu na mabunganga ma bo bene. Bantu babi baseka mawa ma bo, balula bisambu biabo bia kulunga luaka, ye batyola kima ki bo binga butete bwa bo. Kansi mpasi ye kimikitisu kia bantu ba Kalunga i kimbangi kieleka-kieleka ti bo kele kuvutukila ngolo ye lukumu lua nkadilu yina baluzaka sambu na disumu. I sambu bo kele kupusana pene-pene na Klisto, ye meso ma bo makangama ku busantu bua Yandi bua kulunga, nde bo mona polele-polele kibubi kikole kia disumu. Kudiyuva kua bo ye kudifokula kua bo ku meso ma bo mosi kele kusepedisa Kalunga mingi-mingi kuluta mpeve ya kudisadisa, ya lulendo ye ya lulendo lua moyo ya bantu yina bamona ve kikuma kia kudila, yina bafionga kimikitisu kia Klisto, ye yina baditela kulunga ntangu bo kele kunsumuna nsiku ya santu ya Kalunga. Bulembami ye bumikitisi bua ntima i mambu mafunama sambu na ngolo ye lunungu. Mpu ya nkembo ikele kuvingila bantu yina bafukama na makulu ma kulunsi. Lusakumunu lua bantu yayi badila, sambu bo ta sekululwa.”
“The faithful, praying ones are, as it were, shut in with God. 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 their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
ئەوانەی دڵسۆزانە نوێژ دەکەن، وەک ئەوەیە لەگەڵ خودا داخراون. خۆیان نازانن تا چەند بە ئاسایش پارێزراون. بە هاندانەوەی شەیتان، فەرمانڕەواکانی ئەم جیهانە هەوڵ دەدەن بیانلەناون؛ بەڵام ئەگەر چاویان بکرایەوە، هەروەک چاوەکانی خزمەتکارەکەی ئەلیشە لە دۆتان کرایەوە، ئەوا فریشتەکانی خودا دەبینن کە لە دەوروبەریان چادریان داوە، و بە درەوشانەوە و شکۆمەندییان هێزەکانی تاریکی لە پێشڕەوی دەگرن.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, 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.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet 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. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them 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.’”
“Wekî gelê Xwedê li ber Wî canên xwe di êşê de dihêlin û bi daxwaza pakbûna dilê xwe têne xwastin, emr tê dayîn: ‘cilên pîs ji wan rake’; û ev gotinên teşwîqker têne gotin: ‘Va ye, ez bûm ku guneha te ji te derbas bibe, û ez ê te bi cilên nû bipêçim.’ Cilê bêkêmasî yê dadmendiya Mesîh li ser zarokên Xwedê yên ku hatine ceribandin, hatine ceribandin û dîsa jî dilsoz mane, tê danîn. Mayîna biçûk a hatî hakirî bi cilên şanî têne pêçandin, û êdî qet nayên bi fesadên cîhanê pîs kirin. Navên wan di pirtûka jiyanê ya Berx de têne parastin, di nav dilsozanê hemû serdeman de tên tomar kirin. Wan hîleyên xapîner ragirtine; bi qîrîna ejdeha ji dilsoziya xwe nehatiye vegerandin. Niha ew ji hîleyên ceribîner heta hetayê ewle ne. Gunehên wan li ser afirînerê gunehê tên veguhezandin. Û mayîna biçûk ne tenê tên baxşandin û qebûl kirin, lê her weha tên rêzgirtin. ‘Mitraek bedew’ li ser serên wan tê danîn. Ew divê ji bo Xwedê wek padîşah û kahîn bin. Dema ku Şeytan tawanbarîyên xwe pêş dixe û hewl dida ku vê komê tune bike, milyaketên pîroz, bê ku were dîtin, di nav de derbas dibûn û li ser wan mohra Xwedayê zindî didan. Ev in yên ku bi Berx re li ser Çiyayê Siyonê radiwestin, û navê Bav li ser eniyên wan hatiye nivîsandin. Ew li ber text strana nû distirênin, ew straneya ku tu kes nikare hîn bibe, ji bilî sed û çil û çar hezar kesan, yên ku ji erdê hatibûn rizgarkirin. ‘Ev in yên ku Berxê li her derê ku diçe dişopînin. Ev ji nav mirovan hatin rizgarkirin, wek berhemên pêşîn ji bo Xwedê û ji bo Berx. Û di devê wan de tu xapandin nehat dîtin: çimkî ew li ber texta Xwedê bêqusûr in.’”
“Now is reached the complete fulfillment of those 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.’ 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.”’ Testimonies, volume 5, 474–476.
“Noneho kusakanyikha kwosi kwa masina ako kwa Mungelo: ‘Muwule luno, we Yoshua omusaserdoti omukhongo, iwe nende bakhasi bo boosikala imbeli wo: khubanga bali abantu ba kusenyelwako; maana, tala, ndireeta Omusumba Wanje, Isekhanyo.’ Kristo abonakala nga niye Omununuli nende Omukhulusi wa abantu Be. Noneho koko abasigalile bali ‘abantu ba kusenyelwako,’ nga amarira nende okhuminywa khwobulendo bwabwe bikha endulo ya tsinywekhanyo nende oluyali mu maaso ka Nyasaye nende ka Omwana gw’Ende. ‘Ku lunaku olwo iseghanyo lya Nyasaye liriba lirayi nende lyobukosi, nende ebibala bya khushialo biriba birayi muno nende bya bulayi khubali abasimekha ba Israeli. Ne biriba mbu, oyo asigalile mu Sayuni, nende oyo usiga mu Yerusalemu, alietwa mutakatifu, ni buli muntu owandikhilwe mu bakhoyo mu Yerusalemu.’” Testimonies, volume 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Ufunuo na ine mirongoi ina kana ku Funuo ukwa ngɔ Esekieli kwatela “kusindikwa” kuno “vakutena nu kulila” kuenda ifintu ifya musangu ifili mu nsi. Vasindikwa pano vapelwa ivwalo lya bulungami bwa Kristu ne cisote cisuma, cino cakwiminina “bamfumu na bapristi” ba Petelo, abo abatali bantu ba Leza, lelo nomba baba bantu ba Leza.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Araye xwe nifşek hilbijartî ne, kahînetiyek padîşahî, neteweyek pîroz, gelêk taybet in; da ku pesn û sipasên wî bibêjin ku we ji tarîtiyê gazî kiriye bo ronahiya xwe ya ecêb: Ew ku berê ne gel bûn, lê niha gelê Xwedê ne; ew ku rehm negirtibûn, lê niha rehm girtine. Ey hezkiriyên min, ez ji we re wek xerîb û rêwî de daxwaz dikim ku ji xwestekên cismânî dûr bimînin, yên ku li dijî can şer dikin; Ku reftarê xwe di nav neteweyan de pak û rast bigirin, da ku, li wir ku ew li dijî we wek xerabkaran diaxivin, bi karên we yên baş, yên ku ew dibînin, di roja seredana Xwedê de Xwedê bi rûmet bikin. 1 Petrûs 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Basi rero, nimwumvira koko ijwi ryanje, mukitondera isezerano ryanje, muzombera ubutunzi bwanje bwiharije buruta ayandi moko yose; kuko isi yose ari iyanje. Kandi muzombera ubwami bw’abaherezi n’ihanga ryera. Ayo ni yo majambo uzobwira abana ba Isirayeli. Kuvayo 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Mu minsi ya nyuma ya historia ya dunia hii, agano la Mungu na watu wake washikao amri zake litafanywa upya. ‘Siku hiyo nitawafanyia agano na wanyama wa porini, na ndege wa angani, na vitu vitambaavyo juu ya nchi; nami nitauvunja upinde na upanga na vita, viishe katika nchi, nami nitawalaza salama. Nami nitakuposa kwangu milele; naam, nitakuposa kwangu katika haki, na katika hukumu, na katika fadhili zenye upendo, na katika rehema. Naam, nitakuposa kwangu katika uaminifu; nawe utamjua Bwana.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Na itakuwako katika siku hiyo, nitasikia, asema Bwana; nitasikia mbingu, nazo zitaisikia nchi; nayo nchi itasikia nafaka, na divai, na mafuta; navyo vitamsikia Yezreeli. Nami nitampanda kwa ajili yangu katika nchi; nami nitamrehemu yeye ambaye hakupata rehema; nami nitawaambia wale ambao hawakuwa watu wangu, Wewe ndiwe watu wangu; nao watasema, Wewe ndiwe Mungu wangu.’ Hosea 2:14–23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Mu siku hiyo, … mabaki ya Israeli, na hao waliookoka wa nyumba ya Yakobo, … watategemea BWANA, Mtakatifu wa Israeli, katika kweli.’ Isaya 10:20. Kutoka ‘katika kila taifa, na kabila, na lugha, na jamaa’ watakuwapo wale watakaoiitikia kwa furaha ile ujumbe, ‘Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja.’ Wataziacha kila sanamu inayowafunga na kuwatia kifungoni kwa dunia hii, nao ‘watamsujudia yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.’ Watajiweka huru kutoka katika kila mtego wa kujinasibisha, nao watasimama mbele ya ulimwengu kama kumbukumbu hai za rehema ya Mungu. Wakiwa watiifu kwa kila takwa la Mungu, watatambuliwa na malaika na wanadamu kuwa ni wale ‘washikao amri za Mungu, na imani ya Yesu.’ Ufunuo 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Mwamone, masiku akudza, ati Yehova, pamene wolima adzapeza wokolola, ndi woponda mphesa iye amene afesa mbeu; ndipo mapiri adzatsika vinyo wokoma, ndipo zitunda zonse zidzayenga. Ndipo ndidzabwezeretsanso ukapolo wa anthu anga a Israyeli, ndipo adzamanga midzi yopasuka, nadzakhala mmenemo; ndipo adzadzala minda ya mphesa, namwa vinyo wake; adzapanganso minda ya zipatso, nadya zipatso zake. Ndipo ndidzawabzala m’dziko lawo, ndipo sadzazulidwanso m’dziko lawo limene ndinawapatsa, ati Yehova Mulungu wako. Amosi 9:13–15.’” Review and Herald, February 26, 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Ni wazi kwamba tangu wakati ambapo kizazi cha mwisho kilichochaguliwa cha wale laki moja na arobaini na nne elfu kinatiwa muhuri, bado wapo watu wa Mataifa ambao wanaweza kuathiriwa na mwenendo wa maisha wa wale laki moja na arobaini na nne elfu (mazungumzo) wakati wa siku ya kujiliwa kwa watu wa Mataifa.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“மனித வல்லமையும் மனித பலமும் தேவனுடைய சபையை நிறுவவில்லை; அவைகளால் அதை அழித்துவிடவும் முடியாது. மனித பலத்தின் பாறையின் மேல் அல்ல, யுகங்களின் கன்மலையான கிறிஸ்து இயேசுவின் மேல் தான் சபை நிறுவப்பட்டது; ‘பாதாளத்தின் வாசல்கள் அதின்மேல் மேற்கொள்ளாது.’ மத்தேயு 16:18. தேவனுடைய சந்நிதியே அவருடைய காரியத்திற்கு நிலைத்தன்மையை அளிக்கிறது. ‘பிரபுக்களின்மேல் நம்பிக்கையாயிராதேயுங்கள்; இரட்சிக்க வல்லமையில்லாத மனுபுத்திரன்மேலும் நம்பிக்கையாயிராதேயுங்கள்’ என்பது நமக்குவரும் வார்த்தை. சங்கீதம் 146:3. ‘அமைதலிலும் நம்பிக்கையிலும் உங்கள் பலன் இருக்கும்.’ ஏசாயா 30:15. நித்தியமான நீதியின் கொள்கைகளின்மேல் நிறுவப்பட்ட தேவனுடைய மகிமையான கிரியை ஒருபோதும் வீணாகிப் போகாது. அது பலத்திலிருந்து பலத்திற்குச் சென்றுகொண்டே இருக்கும்; ‘பராக்கிரமத்தினாலும் அல்ல, பலத்தினாலும் அல்ல, என்னுடைய ஆவியினாலே ஆகும் என்று சேனைகளின் கர்த்தர் சொல்லுகிறார்.’ சகரியா 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“Ahadi hiyo, ‘Mikono ya Zerubabeli imeweka msingi wa nyumba hii; mikono yake nayo itaimaliza,’ ilitimizwa halisi. Aya ya 9. ‘Nao wazee wa Wayahudi wakajenga, nao wakafanikiwa kwa njia ya unabii wa Hagai nabii na Zekaria mwana wa Ido. Nao wakajenga, wakaimaliza, sawasawa na amri ya Mungu wa Israeli, na sawasawa na amri ya Koreshi, na Dario, na Artashasta mfalme wa Uajemi. Na nyumba hii ikamalizika siku ya tatu ya mwezi Adari [mwezi wa kumi na mbili], uliokuwa katika mwaka wa sita wa kutawala kwake mfalme Dario.’ Ezra 6:14, 15.” Manabii na Wafalme, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Aa dhungo thithanu kothi aa dhungo thithanu na thanu yi prophética miandza yinu, aa Sunday law ni Sabbath-keepers a probation mvu yi close kû lead yinu. Ketho, aa Daniel twelve, verse ten ni hatua tatu va zili tatu ndzo ya tatu kû represent yinu. Verse ten ni “purification,” verses eleven na twelve ni “made white” kû represent yinu, na verses thirteen to fifteen ni litmus test yinu, kûva Sabbath-keeping virgins “tried” aa.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Ujumbe wa ndani katika kitabu cha Danieli unawakilishwa na njozi ya Mto Ulai ya sura ya saba hadi ya tisa, na ujumbe wa nje unawakilishwa na njozi ya Mto Hidekeli ya sura ya kumi hadi ya kumi na mbili. Sura ya kumi na mbili ndiyo kilele cha njozi zote mbili, ya ndani na ya nje, nayo inaonyesha namna ambayo Kristo huwainua na kuwatakasa wale mia moja arobaini na nne elfu. Aya ya kumi hadi ya kumi na sita zinawakilisha historia iliyofichika ya aya ya arobaini kuanzia mwaka 1989 hadi sheria ya Jumapili ya aya ya arobaini na moja na kumi na sita. Aya zinazolingana ndani ya historia hiyo iliyofichika zinawakilisha utimilifu mkamilifu wa aya ya kumi ya sura ya kumi na mbili.
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. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
ਬਹੁਤੇ ਸ਼ੁੱਧ ਕੀਤੇ ਜਾਣਗੇ, ਧੋਤੇ ਜਾਣਗੇ, ਅਤੇ ਪਰਖੇ ਜਾਣਗੇ; ਪਰ ਦੁਸ਼ਟ ਦੁਸ਼ਟਤਾ ਹੀ ਕਰਦੇ ਰਹਿਣਗੇ; ਅਤੇ ਦੁਸ਼ਟਾਂ ਵਿੱਚੋਂ ਕੋਈ ਵੀ ਨਹੀਂ ਸਮਝੇਗਾ; ਪਰ ਬੁੱਧੀਮਾਨ ਸਮਝਣਗੇ। ਅਤੇ ਜਿਸ ਸਮੇਂ ਤੋਂ ਨਿੱਤ ਦੀ ਬਲੀ ਹਟਾਈ ਜਾਵੇਗੀ, ਅਤੇ ਉਜਾੜ ਕਰਨ ਵਾਲੀ ਘਿਨਾਉਣੀ ਵਸਤੂ ਖੜੀ ਕੀਤੀ ਜਾਵੇਗੀ, ਉਸ ਵੇਲੇ ਤੋਂ ਇੱਕ ਹਜ਼ਾਰ ਦੋ ਸੌ ਨੱਬੇ ਦਿਨ ਹੋਣਗੇ। ਧੰਨ ਹੈ ਉਹ ਜੋ ਉਡੀਕ ਕਰਦਾ ਹੈ ਅਤੇ ਇੱਕ ਹਜ਼ਾਰ ਤਿੰਨ ਸੌ ਪੈਂਤੀ ਦਿਨਾਂ ਤੱਕ ਪਹੁੰਚਦਾ ਹੈ। ਦਾਨੀਏਲ 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
Abali “ab’amage” basobanukirwa umurongo wa cumi kugeza ku wa cumi na gatandatu, kandi bashyizweho ikimenyetso haba mu buryo bw’“ubwenge” no mu buryo bw’“umwuka,” ni bo basobanukirwa ubutumwa bw’ubuhanuzi bwo hanze bugaragazwa mu mateka ahishwe y’umurongo wa mirongo ine, kandi baba baramaze gushikama muri uko gusobanukirwa mu buryo bw’“ubwenge” mbere y’itegeko ryo ku Cyumweru. Abali “ab’amage” ni bo bahinduwe n’ubutumwa bwo imbere bugaragazwa n’Ibyahishuwe igice cya cumi na kimwe n’umurongo wa cumi na umwe, kandi baba baramaze gushikama muri iyo mibereho mbere y’itegeko ryo ku Cyumweru.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“ئاقىللار” دەپ ئاتىلىدىغانلار “كۈتۈش” بىلەن باغلانغان “بەخت”نى قوبۇل قىلغانلاردۇر؛ بۇ، يۈز قىرىق تۆت مىڭ كىشىنى ئون قىز ھەققىدىكى تەمسىلنىڭ كامىل ۋە ئەڭ ئاخىرقى ئەمەلگە ئېشىشىنى ئورۇندىيغانلار سۈپитидә بەلگىلەيدۇ. ۋەھىي 11:11 2023-يىلى ئىيۇلدا يېتىپ كەلدى؛ شۇنداق قىلىپ، دانىيال بىلەن ۋەھىي ئىككى گۇۋاھ ئارقىلىق بەلگىلەيدىغان، 2023-يىلى ئىيۇلدا ئېچىلغان بىلىمنىڭ كۆپىيىشى يۈز قىرىق تۆت مىڭ كىشىنىڭ مۆھىرلىنىش جەريانىنى تونۇتۇدىغان “ئاخىر زامان ۋاقتى”نى بەلگىلىدى. ئون بىرگە ئون بىرنى قوشسا يىگىرمە ئىككى بولىدۇ، بۇ بولسا ئىلاھىيەت بىلەن ئىنسانىيەتنىڭ بىرلىشىشىنىڭ بىر سىمۋولىدۇر؛ يۈز قىرىق تۆت مىڭنى پەيدا قىلىدىغان ئۈچ باسقۇچلۇق پاكلىنىش جەريانىدىن ئۆتىدىغانلار دانىيال 12:12 دە تونۇشتۇرۇلىدۇ، بۇ يەنە پالـمونېنىڭ بىر بەلگىسىنى تەمىنلەيدۇ، چۈنكى ئون ئىككىنى ئون ئىككىگە كۆپەيتكەندە يۈز قىرىق تۆت مىڭ بولىدۇ.
We will continue this study in the next article.
Tukwenda mu maaso n’okusoma kuno mu kiwandiiko ekiddako.