And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Atëherë mbreti i jugut do të zemërohet me tërbim, do të dalë dhe do të luftojë kundër tij, domethënë kundër mbretit të veriut; dhe ai do të nxjerrë në fushë një mori të madhe; por ajo mori do t’i jepet në dorë. Dhe, pasi ta ketë mposhtur atë mori, zemra e tij do të lartohet; dhe ai do të rrëzojë shumë dhjetëra mijëra; por nuk do të forcohet prej kësaj. Danieli 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Ves 11 na 12 zinasitambulisha ushindi wa Putin juu ya Ukraine na Umoja wa Ulaya, na matokeo pamoja na athari kwa Putin baada ya ushindi wake katika Vita vya Ukraine, kama inavyowakilishwa na Ptolemy katika ushindi wake huko Raphia mwaka 217 KK na kuanguka kwake katika ves 12. Mada katika ves hizi ni kuinuka na kuanguka kwa mfalme wa kusini.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
تا ئەم خاڵە، وتارەکان باسە سەرەکییەکانی هێڵە پێغەمبەرانەکانی بەشی یازدە دیاری دەکرد. پێویستە ئایەتی یازدە کەمێک کاتی زیاتر وەربگرێت پێش ئەوەی لە بەشەکەدا بەرەوپێش بچین. دانیال ١١، ئایەتی ١١ لەگەڵ ئاشکراکردن ١١، ئایەتی ١١ هاوتا دەبێت.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; na hofu kuu ikawashukia wale waliowaona. Ufunuo 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Mu mwaka wa 2023, ba mashahidi babili bale babwene bahanyine na kisolo kyalupuka ku mwina wa katondo, baimene pa makasa abo. Ubu shahidi bwa ihembe ya Republican bwatandikile mu mwaka wa 2015 pa kumanyisha kwa Donald Trump ukuti akalombela ubupresidenti; kabili mu mwaka wa 2020, ci dragon, ukwaimininwa na ba globalist mu calo, na ba globalist abo bali pa mulandu wa Democratic Party pamo ne ba globalist ba mu Republican Party (RINO’s), bibile pamo ukwiba amafunde ya kusala no kuikika Joe Biden, muli ulyo musango baipaya Donald Trump mu musebo. Ihembe lya ba Protestanti, ilyaimininwa na bucibusa Future for America, lyapayaywe pa kusansamya ubulangililo ubwalubene ubwapashanyanga ukuhlaselwa kwa Nashville na Islam. Mu mwaka wa 2023, ihembe lya Republican ne lya Protestanti fyonse fibili fyabushiwe. Vesi ya ikumi na limo ilondolola ukutendeka kwa nkondo ya ku Ukraine ukufuma mu mwaka wa 2014 ukuya pantanshi ukufika ku kunshinda kwa ku mpela kwa Putin na Russia.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
ئایەتی یانزەهەم ئەو تاقیکردنەوەی بینراوەیە کە بۆ ئادڤێنتیزم بە گشتی لە دادوەریدا کۆتایی پێدێت، بەڵام هەروەها بۆ ئەوانەشە کە ڕووناکیی 9/11 و هاتنی سێهەمین نەهامەتییان وەرگرتووە، بەڵام بە شێوەی سەرەکی بۆ ئەوانەیە کە بەرپرسیار دەگیرێن بەرامبەر ئەو ڕووناکیی پێشبینییەی کە بە پێشکەوتن لە مانگی تەممووزی 2023 ـەوە کرایەوە.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Uongozi wa Uadventista ulipitiliwa mbali mwaka 1989, kama ulivyofananishwa kwa kuzaliwa kwa Kristo katika kipindi hicho cha kiunabii. Katika ubatizo wa Kristo alianza kuwaita wanafunzi, waliokuwa “msingi” wa Kanisa la Kikristo, hivyo akiufananishia 9/11, ambapo, kwa kuwasili kwa Uislamu wa ole wa tatu, Bwana aliwaongoza watu Wake kurudi kwenye mapito ya kale ya Yeremia, ambayo yanawakilisha misingi ya Uadventista. Mnamo 9/11 hukumu ya walio hai ilianza na nyumba ya Mungu, na Uadventista waliikataa nuru ya malaika wa Ufunuo kumi na nane kwa hakika jinsi Wayahudi walivyomkataa Yesu kuwa Masihi. Wale waliokubali nuru ya malaika wa Ufunuo kumi na nane ndipo walipojaribiwa kwa kuvunjika moyo kwa Julai 18, 2020.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
2023 ẹyo mwezi wa July, nuru ya Daniel kumi na moja, mstari wa kumi na moja, yatambulisha mutsetsele wa panja wa ukweli wa sasa. Nuru iyo ya utimizo wa unabii wa panja, yenye kupatikana katika mstari wa kumi na moja wa Daniel kumi na moja, ilifunuliwa kwa wanawali waliofufuliwa katika mstari wa kumi na moja wa Ufunuo sura ya kumi na moja. Ufunuo yatambulisha historia ya ndani ambayo Daniel hufunua kuwa historia ya panja.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Abali bālyaloleshwe ulumuli lwavwikwe ukufuma mu Julayi wa 2023 balemela imigulu ibili iya kwilulana, pantu napa kale kwali abo abatalile ukwenda capamo panuma pa Julayi wa 2023, lelo nomba tabacili ukwenda capamo. Ubupingushi bwa mwina bukalamba bulaya panono-panono, kabili ukutendeka pa 9/11, i Chalichi ya Seventh-day Adventist yapelwe “inshita ya kulapila” pa kwikanya kwayo “amafunde ya kuleumfwila ubusesemo ayo Miller na banankwe bapokele,” ayo yene balekanya panono-panono ukutendeka mu 1863. Ukutendeka pa 9/11 ukufika pa Julayi 18, 2020, i Chalichi ya Seventh-day Adventist yapelwe ishuko lyayo ilya kulekelesha ilya kulapila, kabili pali iyo nshita abali bakwetenye mu kulanda kwa ku Nashville kwa 2020 baeshiwe. Mu Julayi, umulandu uwa kulekelesha uwa kuisula ulubembu uleimininwa na vesi yakwe ikumi limo na umo iya muma chapitala ikumi limo na cimo mu mabhuku ya Daniele na ya Kusokolola.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Mukusololwa muli yino njila mo musangwako wa bubili wa bisololwa bisatu ukafikizibwa. Isololwa lya bubili ni lya kumona, ilyo lyatangilwa na isololwa lya nsala ya kulya, kabili lyasila mu musangwako wa butatu, uyo uwapusana ku bisololwa fibili fya ntanshi, ni musangwako wa kusuminishako. Ilyo ba virgins bapuputuka pa pakati ka bushiku pa kubilikisha ukuti, “Moneni, Shibwinga aleisa,” ulubali lumo lubele na mafuta ayafwainwa, kabili ulubali lumbi lwalaluba. Aba Millerites bafikilishe bwino bwino ino ine nkambo, kabili mu kucita ifyo balangishe ukumfwa kwa mulongo wa busokololo wa kunse no wa mukati.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Bo baazozaga ubutumwa bw’umumarayika wa kabiri, bagaragaza amatorero y’Abaporotesitanti yaguye nk’abakobwa ba Babuloni, babaga batangaza ubutumwa bwari hanze y’ubunararibonye bwabo. Kugira ngo batangaze ubutumwa bw’Induru yo mu gicuku, babanje gukenera kwibona nk’inkumi zari mu gihe cyo gutinda. Mu murongo wa cumi n’umwe wa Daniyeli no mu Byahishuwe igice cya cumi n’umwe, ubutumwa bw’imbere n’ubw’inyuma bwahishuwe nk’ukuri kw’iki gihe kuva muri Nyakanga 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Danyeri esuura ey’okusooka, okugezesebwa okwokubiri era okw’amaaso kwabaawo bwe baasanga Danyeri n’abasajja abasatu ab’ettendo nga amaaso gaabwe gasinga obulungi era nga basinga obugevu mu “ndabika” okusinga abo abaalyanga emmere ey’Ababbuulooni. Mu suura ey’okubiri, okugezesebwa okw’amaaso kulagibwa ng’okugezesebwa okw’obunnabbi okwetaagisa okuvvuunula obulungi obubaka obukwekeddwa, oluvannyuma ne bulagibwa nti kye kifaananyi ky’obwakabaka obuli mu bunnabbi bwa Bayibuli. Essuura ey’olubereberye, ey’okubiri, n’ey’okusatu ez’ekitabo kya Danyeri zikiikirira malayika ow’olubereberye, ow’okubiri, n’ow’okusatu ab’omu Okubikkulirwa essuura kkumi na nnya.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
دەریایی دووەمی پەیامی ئاشکراکردنەوەی چواردە، بە پەیامی دەرەکیی مێژووی میلەرییەکان دەدوێت، و بەشی دووەمی دانیالیش هەمان هێڵی دەرەکی بە وێنەی ئاژەڵانی مێژووی پێشبینی دەخاتەڕوو. تاقیکردنەوەی بینراو لە بەشی یەکەمدا لەسەر دانیال و سێ پیاوە بەڕێزەکە دامەزراوە، و بۆیە هێڵی ناوەکییە. هێڵەکانی دەرەکی و ناوەکیی پێشبینی، کە بە هاوتاییکردنی بەشەکانی یەک تا سێی دانیال لەگەڵ سێ فریشتەی ئاشکراکردنەوەی چواردە نیشان دراون، شایەتییەکی دیکە دروست دەکەن بۆ پەیامی فریشتەی دووەم وەک ئەوەی لەلایەن میلەرییەکانەوە هاتۆتە جێبەجێکردن.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Wamillerite walitangaza ujumbe wa nje na wa ndani walipotimiza kutangazwa kwa Kilio cha Usiku wa Manane. Ujumbe wao wa nje ulikuwa malaika wa pili wa Ufunuo kumi na nne, hivyo ukiunganisha moja kwa moja ujumbe wa Wamillerite na malaika wa pili na sanamu ya Danieli mbili. Sanamu hiyo inawakilisha falme za nje za unabii wa Biblia kuanzia Babeli halisi hadi Babeli ya kisasa inayofikia mwisho wake katika kufungwa kwa muda wa rehema kwa wanadamu. Wamillerite wanaungana tena na ujumbe wa nje wa Babeli. Jaribio la kuona la Danieli lilitegemea chakula alichochagua kula, na malaika wa kwanza wa Ufunuo kumi aliyeshuka chini na kuweka mguu mmoja juu ya nchi na mwingine juu ya bahari alikuwa na kijitabu kilichofunguliwa, ambacho Yohana aliamriwa kukila. Malaika wa kwanza anawakilishwa na hamu ya chakula na anafuatwa na jaribio la kuona. Jaribio la kuona linajumuisha mstari wa ndani na wa nje wa kweli.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Daniyeli ikumi na moja aya ya kumi na moja, kwa ulinganifu na Ufunuo ikumi na moja aya ya kumi na moja, huwakilisha jaribio la kuona lenye sehemu mbili. Jaribio hilo hufikia hitimisho lake katika jaribio la mwisho, wakati mabikira hudhihirisha ikiwa wana mafuta au hawana. Udhihirisho huo hutokea mara tu kabla ya kufungwa kwa rehema katika sheria ya Jumapili nchini Marekani. Kufungwa kwa rehema katika sheria ya Jumapili kulitolewa kielelezo chake na Oktoba 22, 1844. Muda mfupi kabla ya Oktoba 22, 1844, tarehe 17 Agosti, 1844, Wamilleri waliubeba ujumbe huo kama wimbi kubwa la maji katika pwani yote ya mashariki ya Marekani.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 ku ni nguva ya mwisho ambapo kitabu cha Danieli kilifunguliwa muhuri, na kitabu cha Danieli kinapofunguliwa muhuri daima huwepo ongezeko la maarifa linalozalisha madaraja mawili ya waabuduo. 1989 ni ya kwanza ya alama hizo tatu za majaribu, kama ilivyofananishwa na kuwasili kwa malaika wa kwanza mwaka 1798. Malaika wa kwanza aliposhuka tarehe 11 Agosti, 1840, alimfananisha malaika wa Ufunuo kumi na nane akishuka tarehe 9/11. Kukatishwa tamaa kwa kwanza katika historia ya Wamilleri kulitia alama kuwasili kwa malaika wa pili na kulifananisha tarehe 18 Julai, 2020, na mwanzo wa wakati wa kungoja. Wamilleri kwa hatua walifumbuliwa macho kwa ujumbe wa malaika wa pili na kwamba wao walikuwa mabikira katika mfano wa mabikira kumi. Walifumbuliwa macho kikamilifu katika mkutano wa kambi wa Exeter mwezi Agosti wa 1844. Wale mia moja arobaini na nne elfu walifumbuliwa macho mwezi Julai 2023 wakati ujumbe wa Kilio cha Usiku wa manane ulipoanza kwa hatua kufunguliwa muhuri.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Omwanya gw’okulindirira gwaggwa eri Abamillerite e Exeter, nga bwe gwaggwa eri ennyumba ya Laazaalo Yesu bwe yazuukiza Laazaalo, ekyo ne kiba ekikolwa ekisingira ddala okussa engule ku buweereza bwa Kristo, Laazaalo bwe yafuuka “akabonero” akakakasa obuweereza Bwe. Okuzuukira kwa Laazaalo kulaga enkomerero y’omwanya gw’okulindirira, n’okuteekebwako akabonero kw’abantu ba Katonda. Okuyingira okw’Ekitiibwa okwaddirira kwakiraga nga kifaananyi eky’okulangirira obubaka bw’Okukaaba kw’Ekiro ekya wakati mu byafaayo by’Abamillerite. Omulamwa gw’olunyiriri olw’ekkumi n’omu olw’essuula ey’ekkumi n’emu eya Danyeri kwe kusituka n’okugwa kwa kabaka w’obukiikaddyo, era gutwala ku lutalo lw’e Panium mu nnyiriri ez’ekkumi n’essatu okutuuka ku kkumi n’ettaano. Ezo nnyiriri ge kkubo ery’okugezesa awateekebwa akabonero ku byenyi by’abasajja n’abakazi abalina okuyimusibwa ng’akabonero mu lunyiriri olw’ekkumi n’omukaaga.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Vesi ya kumi na tano ilitimizwa katika Vita vya Panium, ambavyo vinalingana na ziara ya Kristo huko Kaisaria Filipi. Huko Kaisaria Filipi Kristo alilibadili jina la Simoni Bar-Yona kuwa Petro, akiashiria kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Tangu wakati huo na kuendelea, nuru ya msalaba uliokuwa unakuja upesi ilifunuliwa kwa wanafunzi. Kristo alipolibadili jina la Simoni kuwa Petro muda mfupi kabla ya msalaba, jambo hilo lilipatana na kipimo cha litmusi cha Exeter na Lazaro, vikiongoza kwenye Kuingia kwa Ushindi huko Yerusalemu. Mkutano wa kambi wa Exeter kuanzia tarehe 12 hadi 17 Agosti unawakilisha kukaa imara kwa mwisho katika kweli kabla ya mtikiso, ambao ni tetemeko la sheria ya Jumapili katika sura ya kumi na moja ya Danieli na Ufunuo.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“ꯕꯥꯇ꯭ꯇꯜ ꯀ꯭ꯔꯤꯛꯀꯇꯥ ꯇꯧꯔꯤꯕ ꯊꯕꯛꯑꯁꯤ ꯃꯁꯤꯒꯤ ꯃꯑꯣꯡ ꯑꯁꯨꯝꯅꯤ꯫ ꯁꯦꯅꯤꯇꯥꯔꯤꯌꯝꯗꯒꯤ ꯃꯥꯏ ꯄꯥꯛꯄ ꯃꯤꯁꯤꯡꯅ ꯃꯥꯕꯨꯡꯑꯣꯡꯗꯥ ꯃꯤꯇꯩꯉꯥꯔꯕꯁꯤꯡꯅ ꯄꯨꯟꯁꯤꯜꯂꯛꯏ, ꯃꯈꯣꯏꯕꯨ ꯃꯈꯜ ꯑꯃꯥ ꯑꯃꯥꯗꯤ ꯃꯈꯣꯏꯒꯤ ꯄꯥꯟꯊꯣꯛ-ꯄꯥꯟꯈꯩꯁꯤꯡꯗꯥ ꯆꯪꯁꯤꯟꯕꯤꯔꯛꯏ, ꯑꯗꯨꯕꯨ ꯃꯁꯤ ꯃꯤꯠ ꯄꯨꯟꯁꯤꯜꯂꯒꯥ ꯊꯕꯛ ꯇꯧꯕ ꯑꯃꯥ ꯑꯣꯏꯔꯤ꯫ ꯃꯈꯣꯏꯅ ꯃꯇꯝ ꯀꯔꯤꯒꯨꯝꯕ ꯑꯃꯇꯥ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯊꯛꯇꯥ ꯀꯔꯤ ꯐꯪꯒꯠꯀꯅꯤ ꯍꯥꯏꯕꯗꯨ ꯎꯇꯄꯥ ꯋꯥꯐꯝ ꯂꯩꯇꯦ꯫ ꯊꯥꯧꯥꯏ ꯑꯃꯥ ꯂꯩ, ꯃꯁꯤ ꯑꯁꯦꯡꯕ ꯀꯟꯅꯕꯒꯤ, ꯂꯥꯟ ꯑꯃꯁꯨꯡ ꯏꯁꯤꯡ ꯑꯣꯏꯕ ꯃꯤ ꯑꯁꯦꯡꯕꯒꯤ ꯊꯥꯧꯥꯏꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯊꯥꯧꯥꯏ ꯃꯇꯝꯒꯤ ꯑꯔꯣꯏꯕ ꯂꯣꯏꯅ ꯍꯦꯟꯒꯠꯂꯀꯒꯅꯤ꯫ ꯂꯩꯕꯥꯛ ꯑꯗꯨꯒꯤ ꯈꯨꯠꯁꯃꯅꯥ ꯃꯈꯣꯏꯒꯤ ꯐꯣꯔꯦꯍꯦꯠꯁꯇꯥ ꯃꯣꯍꯔ ꯇꯥꯕꯥ ꯃꯇꯨꯡ ꯏꯟꯅ—ꯃꯁꯤ ꯎꯕ ꯉꯝꯕ ꯃꯣꯍꯔ ꯅꯠꯇ꯭ꯔꯒ ꯃꯥꯔꯛ ꯑꯃꯥ ꯅꯠꯇꯦ, ꯑꯗꯨꯕꯨ ꯈꯨꯔꯥꯏꯗꯥ, ꯋꯥꯈꯜꯒꯤ ꯃꯥꯌꯦꯛꯇꯥ ꯑꯃꯁꯨꯡ ꯊꯥꯧꯥꯏꯒꯤ ꯃꯥꯌꯦꯛꯇꯥ, ꯑꯣꯀꯄ ꯑꯃꯥꯗꯥ ꯂꯦꯞꯄꯥ, ꯑꯗꯨꯒꯤ ꯃꯔꯝꯗꯥ ꯃꯈꯣꯏꯕꯨ ꯆꯥꯜꯂꯨꯕ ꯉꯝꯗ꯭ꯔꯕꯥ—ꯂꯩꯕꯥꯛ ꯑꯗꯨꯒꯤ ꯃꯤꯁꯤꯡ ꯃꯣꯍꯔ ꯇꯥꯔꯒꯥ ꯑꯃꯁꯨꯡ ꯊꯥꯎꯊꯣꯛꯄ ꯐꯪꯕꯥ, ꯁꯦꯛ-ꯁꯦꯜ ꯑꯗꯨꯒꯤꯗꯃꯛ ꯊꯥꯎꯕꯤꯌꯨꯕꯥ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯃꯁꯤ ꯂꯥꯛꯀꯅꯤ꯫ ꯃꯁꯤ ꯑꯗꯣꯝꯗꯩ ꯍꯧꯗꯣꯛꯂꯛꯈ꯭ꯔꯦ꯫ ꯍꯥꯏꯔꯤꯕ ꯑꯁꯨꯝꯗꯥ, ꯑꯍꯥꯟꯕꯥ ꯂꯩꯕꯥꯛ ꯑꯁꯤꯒꯤ ꯃꯊꯛꯇꯥ ꯑꯇꯩꯌꯥ ꯃꯄꯨ ꯊꯣꯟꯅꯕꯥ ꯑꯩꯈꯣꯏꯕꯨ ꯆꯦꯇꯟ ꯄꯤꯕꯥꯒꯤꯗꯃꯛ, ꯑꯩꯈꯣꯏꯅ ꯀꯔꯤ ꯂꯥꯛꯀꯗꯧꯔꯤꯕꯅꯣ ꯈꯪꯅꯕꯥ, ꯑꯥꯇꯤꯌꯥꯒꯤ ꯋꯥꯥꯁꯛꯁꯤꯡ ꯍꯧꯖꯤꯛ ꯂꯩꯕꯥꯛ ꯑꯁꯤꯒꯤ ꯃꯊꯛꯇꯥ ꯂꯩꯔꯦ꯫” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
एक लाख चौवालीस हज़ार की मुहरबंदी को एक्सेटर शिविर-सभा, मसीह द्वारा शमौन का नाम बदलकर पतरस रखना, और लाज़र के पुनरुत्थान द्वारा निरूपित किया गया था। वह पुनरुत्थान प्रकाशितवाक्य अध्याय ग्यारह में वर्णित दो साक्षियों के पुनरुत्थान का प्रतिरूप है। पद दस से सोलह तक, पद चालीस के गुप्त इतिहास का प्रतिनिधित्व करते हैं। पद चालीस के उस गुप्त इतिहास का उद्घाटन, पद ग्यारह की ऐतिहासिक पूर्ति और यूक्रेनी युद्ध के भीतर आरम्भ हुआ। जुलाई 2023 से वह गुप्त इतिहास यहूदा के गोत्र के सिंह द्वारा उद्घाटित किया जाता रहा है।
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Igihe abakandida bazaba mu bantu ibihumbi ijana na mirongo ine na bine bazutse mu murongo wa cumi n’umwe wo mu Ibyahishuwe igice cya cumi na kimwe, ikigeragezo cy’ubuhanuzi kiboneka n’amaso kigomba gutsindwa mbere y’uko igihe cy’imbabazi gifungwa ku cyumweru cy’itegeko, icyo Sister White agaragaza nk’ikigeragezo cy’igishushanyo cy’inyamaswa, cyatangiye.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Umwami yangaragarije neza ko ishusho y’inyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenderwaho rigafatwaho umwanzuro. Uko uhagaze ni uruvange rw’ibinyuranyo n’ibidahuye ku buryo ari bake cyane bazayobywa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Kusokolola 13, ensonga eyi eragiddwa mu bwangu; [Okusokolola 13:11–17, kyajuliddwa].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Eve ye ceribandina ku gelê Xwedê divê beriya ku bêne mohrkirin derbas bikin. Hemû yên ku bi parastina qanûna Wî û bi redkirina qebûlkirina şembeya derewîn dilsoziya xwe ji Xwedê re îspat kirin, dê li bin alaya Xudan Xwedê Yehowa cih bigirin, û dê mohrê Xwedê yê zindî bistînin. Lê yên ku rastiya ku ji esmanî ye berdidin û şembeya Yekşemê qebûl dikin, dê nîşana heywan bistînin.” Manuscript Releases, volume 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Ubuhanuzi bwo ku murongo wo hanze burafungurwa mu mateka y’umurongo wa cumi n’umwe wa Daniyeli cumi n’umwe, kandi umurongo wo imbere urafungurwa mu Ibyahishuwe igice cya cumi n’umwe umurongo wa cumi n’umwe. Umurongo wo hanze werekana uburyo ishusho y’inyamaswa, ihagarariye ihuriro ry’itorero na leta, aho itorero ari ryo rigenga uwo mubano, iremwa mu gihe cy’urubanza rw’abazima. Umurongo wo imbere werekana uburyo ishusho ya Kristo, ihagarariye ihuriro ry’ubumana n’ubumuntu, iremwa mu gihe cy’urubanza rw’abazima.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Yeû Mbutu ma Ngelosi wa kaTatu ne ba nkama mosi ne makumi ana ne bana, byatatjile ku ntangu wa nsuka mu 1989, bu mudimu wa muverse wa dikumi wa Danyele kapu wa dikumi ne mosi. Ku dipolosa, dipungisha dia kuikala dia Danyele kapu wa dikumi ne ibidi dyakatatshila.
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.
Awo akamwambila ati, Nenda njira yako, Daniele; pakuti mawu aya atsekedwa ndi kusindikizidwa kufikira nthawi ya mapeto. Ambiri adzayeretsedwa, nadzayeretsedwa mtima, nadzayesedwa; koma oipa adzachita moipitsitsa; ndipo palibe wa oipa amene adzazindikira; koma anzeru adzazindikira. Danieli 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
mu sepo nkumi ya kapu ya dikumi na mosi imwiminina ntendekelo ya “muselo wa kusukilamo” uyo wing’eleka na malaika wa kutandikilapo nga kutina Lesa. mavesi ya dikumi na limo na ya dikumi na yabili imwiminina apo ba chikwi mia umo na makumi yane na bane basangwamo ukuba abatoka. Ibuuku lya Zekariya lilondolola cilya cimo cine.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Na akaniulisha Yoshua, kuhani mkuu, amesimama mbele ya malaika wa Bwana, na Shetani amesimama mkono wake wa kuume ili kumpinga. Naye Bwana akamwambia Shetani, Bwana akukemee, ee Shetani; naam, Bwana aliyouchagua Yerusalemu akukemee; je! huyu si kinga kilichonyakuliwa motoni? Basi Yoshua alikuwa amevaa mavazi machafu, naye alikuwa amesimama mbele ya huyo malaika. Akajibu, akawaambia wale waliosimama mbele yake, akisema, Mwondoleeni mavazi hayo machafu. Naye akamwambia, Tazama, nimeondoa uovu wako usikae juu yako, nami nitakuvika mavazi ya fahari. Nikasema, Na wamvike kilemba safi kichwani. Basi wakamvika kilemba safi kichwani, wakamvika na mavazi. Naye malaika wa Bwana alikuwa amesimama karibu. Zekaria 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Ev vê derbarê karê dawî yê Mesîh wek Serkahîn de tê cîhkirin û mohorkirina sed û çil û çar hezar kesan temsîl dike.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Okubonya kwa Zekaria kwa Josua no Malaika kukakumba kwa nguvu ya pekee kwa mambo ya watu wa Mungu katika matukio ya mwisho ya siku kuu ya upatanisho. Kanisa la masalio ndipo litatiwa katika jaribu kuu na dhiki. Wale washikao amri za Mungu na imani ya Yesu watahisi ghadhabu ya joka na majeshi yake. Shetani huihesabu dunia kuwa raia zake; amepata utawala hata juu ya wengi wanaodai kuwa Wakristo. Lakini hapa pana kikundi kidogo kinachoupinga ukuu wake. Kama angeweza kuwafutilia mbali kutoka duniani, ushindi wake ungekuwa mkamilifu. Kama alivyoyashawishi mataifa ya kipagani kuiangamiza Israeli, ndivyo katika wakati ulio karibu atakavyozichochea nguvu mbovu za dunia kuwaangamiza watu wa Mungu. Watu watatakiwa kutoa utii kwa amri za wanadamu kwa kukiuka sheria ya Mungu.” Prophets and Kings, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Ukutungwa kwa matukio ya kufunga ya siku kuu ya upatanisho” ni kutiwa muhuri kwanza kwa wale elfu mia moja arobaini na nne, na baadaye kufuatwa na kutiwa muhuri kwa watoto wengine wa Mungu walio sasa katika Babeli.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Ningilulukanga vanu va Nguluve va kulumya mioyo yao pamberi pa Yandi, va kuluomba usweki wa mutima, lyo lilayilo li kupewa, ‘Katula vizwalo vya uchafu,’ nevi vyuma vya kukunguluka vi kuhanjikwa, ‘Tala, Nami ngwamiha upapwilo wove ku kufuma kuli ove, nakuli Nami nakukuvwalika vizwalo vya kulitava.’ Zekariya 3:4. Chivwalo chahaya cha kuluka kwa Kristo, chihanda makoya, chi kuvalikwa vana va Nguluve va kuyesiwa, va kutendwa, va kutalilila. Vasalela va kudedemuna va kuvwala vizwalo vya ukulu, kavili cheka kuzangamisiwa na vuhonde vya panopantanda. Mazina avo a kuvangilila mu mukanda wa mwana wa Ng羊u wa kuyoya, va kuandikiwa hamwe na vakutalilila va vikhathi vyosena. Vavalukile malengelo a mukomi; kavesi kuhunduka kufuma ku kukupuka kwao hi ngungulu ya ndwimba. Lino va kuma wa hayi na hayi ku vifungo vya mukumbi. Vipapwilo vyavo vi kuhamiswa kuli yeya ahakandeka upapwilo. ‘Chishupa chamwaza’ chi kubikwa pamitwe yavo.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Shetani alipokuwa akiendelea kusukuma mashitaka yake, malaika watakatifu, wasioonekana, walikuwa wakipita huku na huko, wakiwaweka juu ya waaminifu muhuri wa Mungu aliye hai. Hao ndio wasimamao juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa na jina la Baba limeandikwa katika vipaji vya nyuso zao. Wanaimba wimbo mpya mbele ya kiti cha enzi, wimbo ule ambao hakuna mtu awezaye kujifunza ila wale mia na arobaini na nne elfu waliokombolewa kutoka katika nchi. ‘Hawa ndio wamfuatao Mwana-Kondoo kila aendako. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Na katika vinywa vyao haukuonekana hila; kwa maana hawana hatia mbele ya kiti cha enzi cha Mungu.’ Ufunuo 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“ꞌOkuli kuhitimu ukufikiziwa kabisa kwa maneno ga Malaika: ‘Sikia sasa, Ee Yoshua kuhani mkuu, weve, na wenzako wakwikala mbere yako; kwa kuwa wao ni watu wa kushangiliwa; kwa maana, tazama, nitaleta Mtumishi Wangu, Tawi.’ Zakaria 3:8. Kristo anafunuliwa kuwa Mkombozi na Mkomboa wa watu Wake. Sasa kweli mabaki ni ‘watu wa kushangiliwa,’ kama vile machozi na kunyenyekezwa kwa hija yao vinavyoachia nafasi kwa furaha na heshima mbele za Mungu na Mwana-Kondoo. ‘Siku ile tawi la Bwana litakuwa zuri na la utukufu, na tunda la nchi litakuwa bora sana na la kupendeza kwa hao walioponyoka wa Israeli. Tena itakuwa, ya kwamba yeye atakayesalia katika Sayuni, na yeye atakayebaki katika Yerusalemu, ataitwa mtakatifu, yaani, kila mmoja aliyeandikwa miongoni mwa walio hai katika Yerusalemu.’ Isaya 4:2, 3.” Prophets and Kings, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Kushindikwa ni hatua ya pili ya maneno ya Danieli, “waliotakaswa, wakafanywa weupe, na kujaribiwa.” Aya za kumi na moja na kumi na mbili zatambulisha kuinuka na kuanguka kwa mwisho kwa Urusi, mfalme wa kusini wa kinabii, ambako hutangulia Vita vya Panium katika aya za kumi na tatu hadi kumi na tano. Wale mia moja arobaini na nne elfu watakapovuliwa mavazi yao machafu na Kristo katika matukio ya kufunga ya siku kuu ya upatanisho, hupokea “kilemba kizuri,” ambacho ndicho kuinuliwa kwa Danieli kuwa mtawala wa tatu, pamoja na vazi jekundu na mkufu wa dhahabu. Hicho pia ni kipawa cha Yosefu cha mkufu wa dhahabu, kuinuliwa kwake kuwa mtawala wa pili, na kipawa cha pete ya mfalme. “Pete” hiyo huwakilisha muhuri wa kifalme ambao mtawala aliutumia kuthibitisha sheria zake kwa muhuri wa kifalme.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Dario alitumia muhuri wake wa pete kuifunga shimo ambamo Danieli aliwekwa miongoni mwa simba.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
ئینجا پاشا فەرمان دا، دانیال هێنران و فڕێدرایە ناو کەندووی شێران. ئیتر پاشا قسەی کرد و بە دانیالی گوت: ئەو خودایەی کە تۆ بەردەوام خزمەتی دەکەیت، ئەو ڕزگارت دەکات. و بەردێک هێنرا و لەسەر دەمەوەی کەندووەکە دانرا؛ پاشا بە انگوستیلەی خۆی و بە انگوستیلەی گەورەکانیشی مۆری کرد، تاکو مەبەستەکە سەبارەت بە دانیال نەگۆڕدرێت. دانیال 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Eḇaḷu ya Kiebrania iliyotafsiriwa kuwa “pete ya muhuri” ni H5824 katika Strongs, nayo imetokana na neno la mzizi linalolingana na H5823; likimaanisha pete ya muhuri (ikiwa imechongwa). Yoshua mbele ya malaika, Danieli katika tundu la simba, Yusufu mbele ya Farao huwakilisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ambako ndiko jaribu la pili katika Danieli kumi na mbili, ambapo wale waliotakaswa, ndipo “hufanywa weupe,” kabla ya “kujaribiwa.” Mistari hii pia huwakilishwa na “Zerubabeli,” “mwana wa Shealtieli.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Egeo 2:23 “Mokolo wana,” elobi Yehova na mampinga, “nakokamata yo, Zerubabele, mosaleli na ngai, mwana wa Shealitiele,” elobi Yehova, “mpe nakokómisa yo lokola lopɛtɛ ya elembo; mpo naponaki yo,” elobi Yehova na mampinga.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zerubbabel agilang “Babyloni mitûna” zî e, û bavê wî Shealtiel bû, ku maneya wê “ji Xwedê hatî xwestin” e. Zerubbabel peyama milyaketê duyemîn temsîl dike, ya ku di rojên dawî de neviyên Babyloni vedixwîne nav pezivana Xwedê. Hêmana “dua” bi sed û çil û çar hezarî re girêdayî ye, yên ku neviyên dawî yên Babyloni derdixin; çimkî ew vejîna taybet tenê bi duayê pêk tê.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Canbûna rastîn a xwedatirsiyê di nav me de ji hemû hewcedariyên me yên din mezintir û lezgînترîn e. Lêgerîna vê yekê divê xebata yekem a me be. Divê hewildanek cidî hebe ji bo bidestxistina bereketa Xudan, ne ji ber ku Xwedê ne amade ye ku bereketa xwe li ser me bibarîne, lê ji ber ku em ne amade ne ku wê bistînin. Bavê me yê ezmanî ji dêûbavanê erdî bêtir amade ye ku Ruhê Xwe yê Pîroz bide wan ku ji Wî dixwazin, çawa ku ew diyariyên baş didin zarokên xwe. Lê xebata me ev e ku bi îtiraf, xwarinî, tobekirin, û duaya cidî, şertên ku Xwedê li ser wan soz daye ku bereketa Xwe bide me, pêk bînin. Revîval tenê di bersiva duayê de divê were hêvîkirin. Heta ku gel ji Ruhê Pîroz ê Xwedê ew qas bêbeş bin, ew nikarin mizgînîkirina Peyvê qedir bikin; lê dema ku hêza Ruhê dest bi dilên wan dike, hingê gotarên ku tên dayîn bê bandor nabin. Bi hîdayeta hînkirinên Peyva Xwedê, digel xuyabûna Ruhê Wî, di pêkanîna temyîzî rast de, yên ku beşdarî civînên me dibin dê ezmûnek hêja bistînin, û dema ku vedigerin malê, amade bin ku bandorek saxlem bixebitînin.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Vanyamihotri vakuluava vaili kutava ihakutava na Ngana mukulikombela, na kuvangalala mu kusopiwa cha Mhepo Yenyi. Kaha ava vanahita kuhuma mu ndalo ya milimo; kaha hi veka vali kulovoka nakusulika vihanda vyavo? Chili ngachilihi ku chisemunuino chili kukula? Vana vahinduka kuli Ngana nyi? Etu twatona kuutwamina mulimo uvali kulingika mu njizuvo ya kujila ya Mwilu nyi, mokomoko twatwama nakuvandamina ngolo yimwe yakukokela yizekenga kuliuka shimbu kanda etu kutona? Twatela kulingisa kumona liuka lyosena kulivisa nyi? Chize chihita kachi kanda chize.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Kanisani mna watu ambao hawajaongoka, wala hawataungana katika sala ya dhati, yenye kushinda. Ni lazima tuiingie kazi hii mmoja mmoja. Ni lazima tuombe zaidi, na kusema machache zaidi. Uovu umeenea, na watu lazima wafundishwe wasiridhike na mfano wa utauwa usio na roho na nguvu zake. Ikiwa tunakusudia kuchunguza mioyo yetu wenyewe, kuziacha dhambi zetu, na kusahihisha mielekeo yetu mibaya, nafsi zetu hazitainuliwa kuelekea ubatili; tutakuwa hatujiamini wenyewe, tukiwa na utambuzi wa kudumu kwamba utoshelevu wetu watoka kwa Mungu.” Selected Messages, book 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Daniele eshatĩrĩrĩirwo kĩmenyero gĩa mũhĩto, gĩkĩonania mũhĩto wa gũtaũkĩrĩria ujumbe wa njaũ wa gĩcunjĩ gĩa kerĩ, o na mũhĩto wa gũhingia ujumbe wa thĩinĩ ũrĩa ũiguithirio gĩcunjĩ-inĩ gĩa kenda. Zerubabeli hamwe na ithe Shealtieli marĩrĩrĩra gũtũmwo muhuri kwa andũ iria magana rimwe na mĩrongo ĩna na ĩna ngiri ciĩrĩ, hingo ya magerio ma kerĩ, o nĩyo magerio ma kuona mũfanano wa nyamũ, nayo o nĩyo magerio ma thĩinĩ marĩa mamenyithirio thĩinĩ wa Kũguũrĩrio gĩcunjĩ gĩa ikũmi na kĩmwe, mũstari wa ikũmi na ũmwe, o na magerio ma njaũ marĩa mamenyithirio thĩinĩ wa Danieli gĩcunjĩ gĩa ikũmi na kĩmwe, mũstari wa ikũmi na ũmwe.
We will continue to address verse eleven in the next article.
Tukalanda kukwata ku vesi ileven mu cikungulwilo cikakonkapo.