Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
Seleukusi III Keraunos alitawala kwa muda mfupi akiwa mfalme kuanzia 226 hadi 223 KK kabla ya kuuawa au kufa katika mazingira ya kutatanisha. Seleukusi III alikuwa mtangulizi wa mara moja wa Antioko III. Ndugu hao wawili wanawakilisha “wana” wa mstari wa kumi, nao wanamwakilisha Reagan na Bush mwaka 1989.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Ane vana vake vachamutswa, uye vachaunganidza huzhinji hwemauto makuru; uye mumwe zvirokwazvo achauya, akafashukira, akapfuura nomukati; ipapo achadzoka, uye achamutswazve, kusvikira kunhare yake. Danieri 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Mstari wa kumi ni mstari wa tatu, nao unawakilisha “wakati wa mwisho” katika mwaka 1989. Unaungamana pamoja na mstari wa arobaini wa sura ya kumi na moja na Isaya nane mstari wa nane. Muunganisho wa mistari hii mitatu unatambulisha kwamba mstari wa kumi na moja unawakilisha vita vya sasa vya Ukraini, huku Putin na Zelenskyy wakiwa wapinzani wanaowakilishwa katika Vita vya Raphia vilivyowekwa mbele katika mstari wa kumi na moja. Mstari wa kumi na mbili unatambulisha matokeo ya vita vya Ukraini na hatima ya Putin. Mstari wa kumi na tatu hadi wa kumi na tano ni vita vya Panium.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Kwateema y’omushororongo gwa ikumi ni “obunaku bw’enkomerero,” kandi nk’oku kirikukwatanisa n’emisingye erikukuratirana n’okubumbururwa kw’amazima mu “bunaku bw’enkomerero,” omushororongo ogu, n’obu guri gumwe gwonka, guriimu emirongo mingi ey’obunabbi erikukiikirirwa. Omushororongo gwa ikumi guranga entandikwa y’ebyafaayo ebyasherekirwe eby’omushororongo gwa makumi ana, ogurikuranga entandikwa y’omutwarize gwa maraika waakashatu n’okuteerwako akamanyiso kw’abantu kikumi na makumi ana na bana enkumi.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Vhesi iri rinobatanidza nguva nomwe dzaRevhitiko makumi maviri nenhanhatu sezvadzinozivikanwa muchiratidzo chinotanga muna Isaya chitsauko chechinomwe. Kubatana ikoko kunoratidza kusanganiswa kweuMwari nevanhu, kunova ndiko kupedzwa kwechakavanzika chouMwari panguva yokurira kwehwamanda yechinomwe, inova ndiyo nhamo yechitatu yeIslām.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Vesi hii inaashiria mwaka 1989 kuwa wakati wa mwisho, na kwa uhusiano wa zile nyakati saba za Mambo ya Walawi ishirini na sita, inajumuisha ukweli wa msingi wa William Miller, na uasi wa mwaka 1863. Vesi hii huanzisha historia iliyofichwa ya aya ya arobaini. Kwa hiyo ni sehemu ya lazima ya kuongezeka kwa maarifa kunakowasili wakati wa mwisho mwaka 1989 na huanza mfano wa kiunabii wa matukio ya nje yanayounda historia iliyofichwa ya aya ya arobaini, na kupitia uhusiano wake na zile nyakati saba pia hubainisha matukio ya ndani katika historia iliyo kati ya 1989 na sheria ya Jumapili.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Chiŵelengelo teni ni chimanyikwilo cha kweseka, ndipo kulumikizana kwa mavesi agha na mboniwoni ya Yesaya seven, iyo yikuŵika kukhozga pa kupulikiska unenesko.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Nango mutu wa Siria ni Damasko, ne mutu wa Damasko ni Resini; kabili mukati ka imyaka makumi mutanda na itanu Efraimu akomenwapo, pakuti ekale ukuti te nkulo kabili iyo. Ne mutu wa Efraimu ni Samaria, ne mutu wa Samaria mwana wakwe Remalia. Nga tamwaketekele, nacinshi tamwakatungululwa. Esaya 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Kihwe kumanyisibwa nimutahiika niba mutiikirize ngu “omutwe” gumanyisa ekibuga eky’omukuru eky’obwakabaka (Samaria na Damasiko) kandi n’omugabe (Rezini na Peka mutabani wa Remalia). Mutaramanya obumanyiso obwo busatu obuhindurana, omu mbeera ya Isaaya esuura munaana, omushororongo gwa munaana, (ekyo kikaba kiri okwolesibwa kumwe n’esuura ya mushanju) tihabaho oku muramanye Putin na Russia nk’omugabe w’obukiika bwa bugwa-izoba omu mishororongo ikumi na gumwe kuhika ikumi na itaano.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.
므로 이제 보라, 주께서 그들 위에 그 강의 물, 곧 강하고 많은 물, 곧 아시리아 왕과 그의 모든 영광을 불러올리시리니, 그가 그 모든 수로 위로 차올라 모든 둑을 넘을 것이요, 유다를 휩쓸고 지나가며 넘치고 또 넘어 목에까지 미칠 것이며, 그의 날개를 펼침이 네 땅의 너비에 가득하리라, 오 임마누엘. 이사야 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Eky’okulaba ekkulu mu lunyiriri olw’ekkumi kwe kubeerawo kw’enkola ey’okugezesebwa ey’emitendera esatu, etandika mu kiseera eky’enkomerero era ne yeeyongera okutuusa ku nkomerero y’ekiseera ky’okusaasira ku Sunday law.
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. Daniel 12:9, 10.
Na akamwambia, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayefahamu; bali walio na hekima watafahamu. Danieli 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
Mu “gihe cy’imperuka” igitabo cya Daniyeli “kirafungurwa,” maze hagatangira uburyo bw’ibizamini by’intambwe eshatu nk’uko bigaragazwa n’amagambo ngo “bejejwe, kandi bakozwe bera, kandi barageragezwa.” “Abanyabwenge” barabisobanukirwa, ariko “abanyabyaha” ntibabisobanukirwa. Ukutabisobanukirwa kwabo, nk’uko no kubura amavuta kwabo mu mugani w’inkumi icumi kubitera, ni ko kubatera kurimbuka.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bange bayabhujiswa ngebanga lokuswela ulwazi; ngoba wena ulalile ulwazi, nami ngizakulahla, ukuze ungabi ngumpristi kimi; njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngizabakhohlwa abantwana bakho. Hoseya 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
“Abantu bange” bisho abantu b’esivumelwano, futhi laba bantu besivumelwano bayakwenqatshwa futhi bachithwe ngenxa “yokuswela ulwazi.” Umthetho weSonto e-United States uyisibonakaliso sendlela lapho izinto zikhohlakala khona noma zikhunjulwe khona. “Khumbula usuku lweSabatha” kuyiqiniso lamanje ngaleso sikhathi. Kulapho isifebe saseTire sikhunjulwa khona. Kulapho uNkulunkulu ekhumbula khona izono zeBabiloni encwadini yeSambulo.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Na ngívwa líywi língi livela ezulwini, litsi: Phumani kuye, bantfu bami, kuze ningabi bahlanganyeli etonweni takhe, futsi kuze ningemukeli etinhluphekweni takhe. Ngobe tono takhe sefike kwaze kwaba sezulwini, futsi Nkulunkulu ukhumbule bubi bakhe. Mvuzeleni njengaloku naye anivuze, nimphindzisele kabili ngekwemisebenti yakhe; endebeni layigcwalisile, mgcwaliseleni kabili. Sembulo 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
Ni kuko abo bana, ari bo gisekuru giheruka cy’ubuhanuzi cya Adventisime y’i Lawodikiya, bacibwa. Ni ho abo Daniyeli yita “abanyabyaha” bagaragaza ko “bibagiwe” amategeko y’Imana, kandi umugabane w’amategeko y’Imana bibagiwe ni amategeko cyangwa amabwiriza y’ubuhanuzi y’Imana. Imvugiro y’aha irasobanutse neza ko babuze “ubumenyi” bwiyongera igihe igitabo cya Daniyeli gikurwaho ikimenyetso. Daniyeli aragereranya “abanyabwenge” n’“abanyabyaha,” na Yesu agereranya “inkumi z’abanyabwenge” n’“inkumi z’ibipfapfa.” Amosi agaragaza iryo tsinda na ryo nk’“inkumi nziza” ari bo batabasha kubona ubutumwa bw’ubuhanuzi bugereranywa n’iburasirazuba, amajyaruguru n’inyanja.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Lola, bilumbu binkwiza, mambu ya Mfumu Nzambi, nde nêtuma nzala mu ntoto, yina kele ve nzala ya dimpa, to mpwila ya maza, kansi nzala ya kuwa mambu ma Mfumu: Mpe bo ta yenga katuka mbu tii na mbu, mpe katuka na nord tii na esti, bo ta kwenda mbangu awa na kuna sambu na kusosa ndinga ya Mfumu, kansi bo ta mona yo ve. Na kilumbu yina, bamwasi ya kitoko ya bankento ya malembe mpe bilenge ya babakala ta lemba sambu na mpwila. Bawu yina ke zenga ndefi na disumu dia Samaria, mpe ke tuba nde, Nzambi na nge, O Dan, kele moyo; mpe, Mvusu ya Beersheba kele moyo; ata bawu mosi ta kubwa, mpe balenda telama diaka ve kimakulu. Amos 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Ufumu uwo batondele kusanga ukuimibwa ku malo abo babwilapo apo “bakulumba ukufuma ku bemba ukuya ku bemba, kabili ukufuma ku kabanga ka ku mulu ukufika na ku kabanga.” Amosi alanda ukuti aba “bana bacisungu abasuma” bali mu “nzala” ya kumfwa “Icebo cakwa Yehova,” kabili ukuti “muli lilya bushiku bakatoloka uku no ku ku no ku, ukufwaya icebo cakwa Yehova, kabili tabakashisange.” Ubutumwa ubwafungulwilwe ukufuma mu buku lya Daniele pa nshita ya mpela mu 1989 mu kukwanirisha vesi yakwe amakumi yane kabili ne vesi yakwe ikumi iya chapitala ikumi na cimo, bwafimbwa mu vesi ibili bya kulekelesha vya chapitala ikumi na cimo.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Ни север, ни чыгыш тараптан келген кабарлар аны тынчсыздандырат; ошондуктан ал көптөрдү кыйратуу жана таптакыр жок кылуу үчүн улуу каар менен чыгат. Ал өзүнүн падышалык чатырларын деңиздердин ортосундагы даңктуу ыйык тоого тигет; бирок ал өз акырына жетет, жана ага эч ким жардам бербейт. Даниел 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Abakobwa abasirusiru, abalungi n’ababi batagira amavuta, ubutumwa bw’iburasirazuba n’ubwa ruguru n’ubw’inyanja, abanze ubumenyi n’isezerano ry’Imana n’Amategeko yayo, bibukwa n’Imana mu gihe cy’itegeko ryo ku Cyumweru. Intambara eshatu zigaragazwa mu mirongo ya cumi kugeza kuri cumi n’itanu. Nditandukanya izo ntambara eshatu nk’amateka atatu, ariko kandi ni umurongo umwe iyo zirebwe hamwe, kuko umurongo wa cumi ufungura “igihe cy’imperuka” bityo ugatangiza uburyo bw’ibigeragezo by’intambwe eshatu.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Pau ya dikumi iunganishwa na zile nyakati saba za Mambo ya Walawi ishirini na sita, na kwa hiyo na misingi ya Uadventista na kazi ya William Miller. Hatua ya pili ya zile hatua tatu ni jaribio la kuona lililoanza wakati nuru ya pau ya kumi na moja na vita vya Ukrainia vilipofunguka. Jaribio la pili ni la kuona, nalo linawakilisha jaribio linalohusu uwezo wetu wa kutambua matukio ya sasa katika nuru ya Neno la kinabii la Mungu. Jaribio la tatu ni Vita vya Panium vya pau ya kumi na tano, mahali ambapo jina la Simon Barjonah lilibadilishwa kuwa Petro, na hivyo likaashiria kutiwa muhuri kwa wale mia moja arobaini na nne elfu kabla tu ya kufungwa kwa muda wa rehema katika sheria ya Jumapili ya pau ya kumi na sita.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Hatuzingatia kutokea kwa Antioko Mkuu katika kila moja ya vita vitatu vinavyowakilishwa na aya ya kumi, ya kumi na moja, na ya kumi na tano, tunaona pia katika historia ya aya ya tisa hadi ya kumi na sita kupanda na kuanguka kwa nabii wa uongo wa unabii wa Biblia.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Amavesi ya mbere kugeza ku ya kane yerekana kuzamuka no kugwa kw’ubushobozi bw’ikiyoka. Amavesi ya cyenda n’iya cumi yerekana 1798 na 1989 uko bikurikirana, kandi, mu kubikora, amavesi ya cyenda kugeza ku ya cumi n’itandatu yerekana kuzamuka no kugwa kw’umuhanuzi w’ibinyoma. Amavesi ya mirongo ine kugeza ku ya mirongo ine n’atanu agaragaza kuzamuka no kugwa kw’inyamaswa. Amavesi ya cyenda n’iya cumi kandi ahura n’ibihe bibiri by’“igihe cy’imperuka” byo mu murongo wa mirongo ine, ari byo 1798 na 1989.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Сестра Уайт ясно ни уведомява, че неправилното разбиране на „времето на края“ поражда объркване относно това къде следва да се приложат пророчествата.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“لە ئەمڕۆداش زۆر کەس هەمان شت دەکەن، لە ساڵی 1897، چونکە ئەوان ئەزموونی ئەو پەیامی تاقیکردنەوەیان نەبووە کە لە پەیامەکانی یەکەم، دووەم، و سێیەمی فریشتەکاندا تێگەیشتووە. هەندێک هەن کە نووسراوە پیرۆزەکان دەگەڕێن بۆ بەڵگەی ئەوەی کە ئەم پەیامانە هێشتا لە داهاتوودان. ئەوان ڕاستیی پەیامەکان کۆدەکەنەوە، بەڵام لە دانانیان لە شوێنی دروستی خۆیان لە مێژووی پێشبینییدا سەرکەوتوو نابن. بۆیە ئەوانە لە مەترسیدایەن کە گەل لەبارەی دیاریکردنی شوێنی ئەو پەیامانەدا گومڕا بکەن. ئەوان کاتی کۆتایی نابینن و تێناگەن، یان ئەوەی پەیامەکان لە کوێدا دابنرێن. ڕۆژی خودا بە هەنگاوی نهێنی دێت، بەڵام ئەو پیاوانەی بە داناو گەورە دادەنرێن، لەسەر ‘پەروەردەی بەرز’ قسەی بێسوود دەکەن، کە وایان دەزانن لە مرۆڤی سنووردارەوە سەرچاوە دەگرێت. ئەوان نیشانەکانی هاتنی مەسیح، یان کۆتایی جیهان نازانن.” Sermons and Talks, volume 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Mutwe gwa vhesi ya khumi ndi “tshifhinga tsha magumo,” nahone hu na “zwifhinga zwa magumo” zwinzhi zwe zwa ṱaluswa kha ndima ya vhu11. Arali ni “sa vhoni na u pfesesa” “zwifhinga zwa magumo” kha ndima ya vhu11, a ni nga ḓivhi uri ni tea “u vhea milaedza ngafhi.” Ene u ri, “hu na avho vhane vha khou ṱoḓisisa Maṅwalo,” nahone sa zwe zwa tou ralo kha vhaporofita vhoṱhe, maipfi awe a khou amba na maḓuvha a u fhedzisela; ngauralo, kha maḓuvha a u fhedzisela, avho vhane a khou vha sumbedza ndi tshigwada tshine tsha sa pfesese tshifhinga tsha magumo, ngauralo ndi vhone-vho “vhasidzana vha Amos vho nakaho” vhane vha wa, vha sa tsha vuswa hafhu.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Cisywa kya ikumi na kimwe, umurongo wa mbere, Dariyo na Kuro bahagaze hamwe kugira ngo bagaragaze igihe cy’imperuka mu 1989. Igihe Ptolemeyi yagiye i Babuloni maze agafata umwami w’amajyaruguru akamujyana mu bunyage muri Egiputa mu mwaka wa 246 Mbere ya Kristo, bityo akagereranya mu buryo bw’ubuhanuzi umwaka wa 1798 nk’uko bigaragazwa mu mirongo ya karindwi kugeza ku wa cyenda, cyari “igihe cy’imperuka.” Umurongo wa cumi ni “igihe cy’imperuka” mu 1989.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
1798 ni mwisho wa miaka elfu mbili mia tano na ishirini ya kutawanywa dhidi ya ufalme wa kaskazini wa Israeli, iliyoanza mwaka 723 KK. Miaka elfu moja mia mbili na sitini baadaye, mwaka 538, upapa ulitawala kwa miaka elfu moja mia mbili na sitini hadi 1798. Mwaka 1798 ni “wakati wa mwisho,” kwa maana ni mwisho wa nyakati saba, na pia wa miaka elfu moja mia mbili na sitini, kadhalika wa miaka elfu moja mia mbili na tisini ya Danieli sura ya kumi na mbili. Mwaka 1798 ni “wakati wa mwisho,” na kwa hiyo mwaka 538 nao ni “wakati wa mwisho.” Mwaka 538 ni mwisho wa miaka elfu moja mia mbili na sitini ambayo upagani ulikanyaga patakatifu pa Mungu na jeshi Lake, iliyotangulia upapa kufanya kazi iyo hiyo kwa muda uo huo.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 iha uteendyuhapa wa upapa, na kwa kutenda hivyo inawakilisha tena uteendyuhapa wa upapa katika sheria ya Jumapili. Sheria ya Jumapili inatambulisha “wakati wa mwisho.” Kwa hiyo, aya ya kumi na sita, na vilevile aya ya kwanza, ya saba hadi ya tisa, na aya ya kumi, zote huonyesha “wakati wa mwisho.” Ukweli huu unapaswa kueleweka na wale wanaojua ni wapi pa kuziweka jumbe. Pompey alitimiza aya ya kumi na sita alipoiteka Yerusalemu. Alifuatwa na Julius Caesar, Augustus Caesar, na Tiberias Caesar. Kuzaliwa kwa Yesu kulikuwa “wakati wa mwisho” na kulitukia katika wakati wa Augustus Caesar.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Ew wê hingê li şûna wî dê yekê ku bacgirî li rûmeta padîşahiyê radike, raweste; lê di nav çend rojan de wê were tunekirin, ne bi hêrsê, ne jî bi şer. Daniel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
بەیتی بیستەمیش لە لیستی «کاتی کۆتاییەکان» لە بەشی یانزەهەم زیاد دەکات، هەروەها تیبیریاس قیصەریش کە لە کاتی خاچلێدانی مەسیح فەرمانڕەوایی دەکرد.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Na pa nafasi yakwe akesimama munhu wa kudharauliwa, ambaye hawatampa heshima ya ufalme; bali atakuja kwa amani, na kuupata ufalme kwa maneno ya kujipendekeza. Na kwa mikono ya gharika watafurikwa mbele yake, nao watavunjwa; naam, hata pia mkuu wa agano. Danieli 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Umusalaba umi hagati rw’icyumweru cy’ubuhanuzi Kristo yaje gukomezanya na benshi.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Na aakakaza ngaturano na bangi baingi kwa wiki imwe: na hagati ya wiki iyo akakomesha igitambo n’ituro, kandi ku bw’ikwirakwira ry’ibizira akagihindura umusaka, ndetse kugeza ku iherezo, kandi icyategetswe kizasukirwa ku washyizwe umusaka. Daniyeli 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Olwakati lwo mwiiki, twine entandikwa n’enkomerero, kubanga ennaku olukumi mu bibiri mu nkaaga ezasooka zaakoma ddala we zaatandikira ennaku olukumi mu bibiri mu nkaaga ezaddako. Eyo wiiki ekwatagana n’ebiseera omusanvu eby’okusaasaana ebyali ku bwakabaka obw’obukiika obwakiikiriranga obwapaagaani n’obwapapa, nga birinnya ekifo ekitukuvu n’eggye.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Hanyuma niumvu umwe wera avuga, maze undi wera abaza uwo wera yavugaga ati: Mbese iyerekwa ryerekeye igitambo gihoraho n’igicumuro giteza umusaka, ryatuma ubuturo bwera n’ingabo bitabwa hasi bikandagirirwa, rizageza he? Daniyeli 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538 ni “muda wa mwisho,” nayo inapatana na msalaba, ambao nao pia ni mwisho wa kipindi cha kinabii. 538 na msalaba hutoa mashahidi wawili kwamba mwanzo na mwisho wa unabii vyote viwili vimetiwa alama kinabii kama “muda wa mwisho.”
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Vesi makumi rua na vesi makumi rua na lua, vesi makumi rua, vesi makumi tahi na ono, vesi makumi tahi, vesi fitu ki he hiva, pea mo e vesi taha, kotoa pē ʻoku nau fakaʻilongaʻi ʻa e “taimi ʻo e ngataʻanga.” ʻOku fakahaaʻi ʻe he vesi makumi rua na tolu ʻa e fuakava naʻe fai ʻe he kakai Siu Makkapi mo e Loma fakapāganá ʻi he 161 ki he 158 K.M. Ko e hisitōlia ʻo e Hāsimōnian Dynasti mei heʻenau tau ʻuluakí ʻo aʻu ki honau ngataʻanga ʻi he fakaʻauha ʻo Selusalema ʻi he 70 T.S. ʻoku ne fakafofongaʻi ʻa e Palesiteni hē mei he moʻoní ʻi he ʻIunaiteti Siteití, ʻo kamata ʻi he 1844, ko e ngataʻanga ia ʻo ha kikite taimi, pea ko ia ai ko ha “taimi ʻo e ngataʻanga,” pea ʻoku ngata ʻi he lao Sāpate, ʻo hange ko hono fakafofongaʻi ʻe he 70 T.S.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Mstari wa ishirini na tatu unatambulisha “wakati wa mwisho” katika mwaka wa 167 KK kwenye vita vya Modein, na pia katika mwaka wa 70 BK, vyote viwili vikifananisha mwaka wa 1844 na sheria ya Jumapili mtawalia. Mstari wa ishirini na tatu, mistari ya ishirini na moja na ishirini na mbili, mstari wa ishirini, mstari wa kumi na sita, mstari wa kumi, mistari ya saba hadi ya tisa, na mstari wa kwanza, yote huashiria “wakati wa mwisho.”
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
آیەی بیستوچوارەم سەرپەرشتیی سێسەد و شەست ساڵەی ڕۆمای بەتپەرست دیاری دەکات، وەک ئەوەی هەردوو دەستپێک لە ساڵی 31 پ.ز. و کۆتایی لە 330 دا بە «کاتی کۆتاییەکان» نیشان دەدات. آیەی بیستوحەوت و بیستونۆ هەردوو دەستپێک و کۆتاییی ئەو ماوەیە دیاری دەکەن، لەبەر ئەوە آیەی بیستوچوار، آیەی بیستوحەوت، آیەی بیستونۆ، آیەی بیستوسێ، آیەتەکانی بیستویەک و بیستودوو، آیەی بیست، آیەی شانزە، آیەی دە، آیەتەکانی حەوت تا نۆ و آیەی یەک هەموویان «کاتی کۆتایی» نیشان دەدەن.
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Vesi ya makumi matatu na moja yatambua mwaka 538 wakati chukizo liletalo ukiwa liliposimamishwa, na vesi ya makumi matatu na sita na ya arobaini yatambua 1798 kuwa “wakati wa mwisho.” Mwaka 538 katika vesi ya makumi matatu na moja na 1798 katika vesi ya makumi matatu na sita na ya arobaini, vesi ya makumi mawili na saba na ya makumi mawili na tisa, vesi ya makumi mawili na nne, vesi ya makumi mawili na tatu, vesi ya makumi mawili na moja na ya makumi mawili na mbili, vesi ya ishirini, vesi ya kumi na sita, vesi ya kumi, vesi ya saba hadi ya tisa, na vesi ya kwanza, vyote vinaonyesha “wakati wa mwisho.”
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
دەمێ کۆتایی پێش ئایەتی چل و یەک سیزدە جار نیشاندراوە، کە ئەوە یاسای یەکشەممەیە و «دەمێکی کۆتایی»ی تریشە؛ هەروەها ئایەتی چل و پێنج، کاتێک پاپا دەگەیەتە کۆتایی خۆی و کەس نابێت یارمەتی بدات. لە بەشی یازدەدا پانزە جار «دەمێ کۆتایی» دیاری کراوە. بابەتی ئایەتی دە «دەمێ کۆتایی»یە. ئەو ڕاستییانە نمایندەی دەکات کە لە کاتی مۆرکردندا بۆ سەد و چل و چوار هەزار، ناکراونەوە.
We will continue in the next article.
Tukarendelea katika makala inayofuata.