We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Tunazingatia agano la Abramu, na bado hatujalishughulikia kipengele cha unabii wa Abramu chenye uhusiano wa moja kwa moja na aya za mwanzo za kitabu cha Yoeli. Unabii wa Abramu wa miaka 400 ya utumwa pamoja na miaka 430 ya Paulo huzalisha muundo wa kinabii unaolingana na miaka 1290 ya Danieli 12:11. Unabii wa miaka 1290 wa aya ya kumi na moja ni kipindi cha kinabii cha Omega katika mfululizo wa miaka 430 wa Abramu na Paulo. Ukweli huu ni kipengele cha kile kinachovuliwa muhuri katika siku za mwisho kinachowatenganisha wenye hekima na waovu.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
Uliounganishwa na unabii wa omega wa miaka 430 ulikuwa ishara ya “vizazi vinne,” iliyotambulisha kipindi cha rehema kwa taifa lililowashikilia watu waliochaguliwa na Mungu katika utumwa. Kwa Musa ilikuwa Misri, kwa wale mia na arobaini na nne elfu, wanaoimba wimbo wa Musa, ni historia ya Marekani kuanzia 1798 hadi sheria ya Jumapili. Marekani, inayowakilishwa kama “mnyama wa nchi” katika Ufunuo kumi na tatu, huanza kama mwanakondoo na huishia kunena kama joka. Yusufu, ishara ya Mwanakondoo, anawakilisha kipindi cha amani ya kiasi huko Misri, hadi alipotokea Farao mpya na utumwa ukaanza. Hivyo, taifa linalohukumiwa katika kizazi cha nne, ambalo kwa Musa lilikuwa Misri, ni Marekani. Masalia wanahukumiwa wakati wa sheria ya Jumapili, kama ilivyofananishwa na mapigo yaliyofikia kilele kwa Waebrania kwa damu juu ya miimo ya milango yao, na kisha kwa taifa la Misri katika Bahari ya Shamu. Yusufu na Musa wanawakilisha Farao mwema na Farao mwovu; kwa Marekani, hayo ni kwanza Mwanakondoo, halafu Joka.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
Unabii wa Abramu wa hukumu katika kizazi cha nne ulijumuisha ukweli kwamba kufungwa kwa wakati wa rehema hutokea hatua kwa hatua, maana katika utimilifu wa unabii wa Abramu katika siku za Musa si tu kwamba wakati wa rehema ulifungwa kwa Misri, bali bado kulikuwa na wakati uliosalia kwa Waamori kujaza kikombe chao cha wakati wa rehema—baada ya Misri kujaza chao. Bahari ya Shamu kwa Misri ilikuwa sheria ya Jumapili kwa Marekani, kisha “kila nchi nyingine duniani” ita “fuata mfano” wa Marekani, kama inavyowakilishwa na Waamori baada ya kufungwa kwa wakati wa rehema kwa Misri.
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Waamori ni mojawapo ya makabila kumi yanayoitambulisha ulimwengu kuanzia mto wa Misri hadi mto wa Babeli, katika agano la Abramu, na kwa hiyo Waamori wanawakilisha mataifa ya ulimwengu, ambayo hufunga muda wao wa rehema kila moja kama taifa, baada ya sheria ya Jumapili nchini Marekani. Waamori ni ishara ya kibiblia ya hukumu kufungwa juu ya ulimwengu, nalo hutokea katika kizazi cha tatu na cha nne. Bahari ya Shamu ni ishara ya kufungwa kwa muda wa rehema kwa Marekani, na Waamori wanawakilisha mataifa yakifunga muda wao wa rehema kwa hatua hadi muda wa rehema kwa wanadamu wote unafungwa. Kwa hiyo, Waamori ni ishara ya kipindi cha mgogoro wa sheria ya Jumapili katika Bahari ya Shamu hadi ukombozi unaoletwa na upepo wa mashariki, wakati njia ya ukombozi inafunguliwa kwa watu wa Mungu.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Lakini unabii wa Abramu hauzungumzii tu kizazi cha nne kwa kuhusisha Marekani kama Misri, na ulimwengu kama Waamori; zaidi ya hapo, linaifanya kizazi cha watu wa Mungu wanaovuka Bahari ya Shamu kuwa "kizazi cha nne." Tutakapochimbua, kile tunachoweza kuchimbua, kutokana na uelewa wa "vizazi vinne" katika hatua ya kwanza ya Abramu kati ya hatua tatu, tutazingatia hatua ya pili na ya tatu za agano la Abrahamu. Hatua ya pili ni sura ya kumi na saba, na hatua ya tatu bila shaka ni sura ya ishirini na mbili.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Katika Danieli sura ya kumi na mbili, vipindi vitatu vya kinabii vinaainishwa, na vyote vinawakilisha wakati wa kinabii uliokoma mwaka 1844. Vipindi hivyo vitatu vinafunuliwa katika siku za mwisho, na vipindi hivyo vitatu vinawakilisha kuongezeka kwa maarifa kunakowapata watu wa Mungu katika siku za mwisho. Kristo, akiwa kama yule mtu aliyevaa kitani, anaweka bayana kipindi cha kwanza kati ya vipindi vitatu hivyo vya kinabii katika aya ya saba, na kwa kufanya hivyo, anajiweka sambamba na malaika wa Ufunuo sura ya kumi, ambaye hasimami juu ya maji, bali juu ya nchi na bahari.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Naye yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake mbinguni; akaapa kwa yeye aliye hai hata milele na milele, aliyeumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwako tena wakati. Ufunuo 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
Katika aya ya saba ya sura ya kumi na mbili, yule mtu aliyevaa mavazi ya kitani pia anaapa kwa Yeye aishiye milele.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Nikasikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele kwamba itakuwa kwa muda, nyakati mbili, na nusu ya muda; na atakapomaliza kuvunja nguvu za watu watakatifu, mambo haya yote yatakamilika. Danieli 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
Kwa uvuvio tunaambiwa kwamba mstari uleule wa unabii ulioko katika kitabu cha Danieli unaendelezwa katika kitabu cha Ufunuo, na ufahamu wa Wamilleri ni kwamba maelezo haya mawili ni vifungu sambamba vinavyomhusu Kristo. Kristo kama Malaika mwenye kitabu kidogo, akitambulisha mwisho wa matumizi ya wakati wa kinabii mwaka 1844 katika kitabu cha Ufunuo, na Kristo kama Mtu aliyevikwa mavazi ya kitani katika kitabu cha Danieli, akitambulisha kwamba sheria ya Jumapili nchini Marekani itakapowasili, maajabu yote ya maono ya mwisho ya Danieli yatakuwa yamekamilika. Ndani ya historia hiyo takatifu, inayotangulia na kutamatika katika sheria ya Jumapili, watu wa Mungu walikuwa watatawanywa kwa kipindi kinachowakilishwa na ishara ya 1260. Kipindi cha kutawanywa kinachotangulia sheria ya Jumapili kinawekwa wazi katika Ufunuo sura ya kumi na moja, ambapo Musa na Eliya wanauawa na wako wafu mitaani kwa siku tatu na nusu, ambayo ni ishara ya 1260.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
Katika aya ya saba, mtu aliyevikwa kitani anaeleza kwamba wakati kusambaratishwa kwa nguvu za watu watakatifu kutakapomaliza siku zake tatu na nusu, “maajabu” yanayowapitia watu wa Mungu wa siku za mwisho yatakuwa yamekamilika. Tulifunga makala iliyopita kwa maoni ya Dada White juu ya Zakaria sura ya tatu. Sentensi ya kwanza ilisema, “Maono ya Zakaria kuhusu Yoshua na Malaika yanatumika kwa nguvu ya pekee kwa uzoefu wa watu wa Mungu katika hatua za kufunga za siku kuu ya upatanisho.” Katika sura hiyo, na katika maoni yaliyoongozwa na Dada White juu ya sura hiyo, wale mia moja arobaini na nne elfu ndio “watu wa ajabu.” “Maajabu” ya maono ya mwisho ya Danieli, ambayo yanakamilishwa na sheria ya Jumapili, ndiyo “maajabu” yanayohusiana na kutiwa muhuri kwa watu wa Mungu.
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Sura ya kumi na mbili ya Danieli hutoa nuru inayowatia muhuri wale mia na arobaini na nne elfu katika siku za mwisho. Nuru hiyo inawakilishwa na vipindi vitatu vya unabii, ambavyo vyote vilitambuliwa na kuthibitishwa kuwa kweli katika historia ya Wamilerite. Vipindi hivyo vitatu vinawasilishwa katika mistari mitatu na ni nguzo tatu zinazounga mkono muundo wa ukweli. Muundo wa ukweli unaungwa mkono kwa mchakato wa hatua tatu. Mchakato huo wa hatua tatu unawakilishwa ndani ya kifungu cha mistari tisa (4-12) na mistari mitatu inayowasilisha wakati wa unabii. Vipindi hivyo vitatu vya unabii, vinapoangaliwa kutoka katika uelewa wa msingi wa Wamilerite, huzalisha vipindi vitatu vya mfano vinavyofafanuliwa kwa kuafikiana na uelewa wa Wamilerite, lakini havitumii kipengele cha muda.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Vipindi vitatu viko ndani ya sehemu ileile ya Maandiko inayofafanua 'mchakato wa unabii kutiwa muhuri—kisha kufunguliwa,' ikijumuisha maelezo maarufu ya Kibiblia ya mchakato wa kujaribiwa wa mara tatu. Ile mistari tisa inayoanza kwa Danieli kuambiwa atie muhuri kitabu chake, ndiyo mistari yenyewe ambamo vipindi vitatu vinawekwa wazi, na katika ile mistari tisa mchakato wa utakaso unaotimizwa wakati ukweli unafunguliwa unaelezwa kama "kutakaswa, kufanywa weupe na kujaribiwa." Vipindi vitatu katika ile mistari mitatu ni ongezeko la maarifa, wakati wa mwisho, katika siku za mwisho, vinavyoakilisha mchakato wa mwisho wa kujaribiwa na kutiwa muhuri kwa watu wa agano la Mungu. Historia hiyo ndimo "maajabu" ya mfano yanayowapata watu wa Mungu katika siku za mwisho yanawekwa wazi. Tafadhali soma aya hii tena.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
Vipindi vitatu, katika aya tatu ndani ya kifungu cha aya tisa, vinawakilisha kilele cha kitabu cha Danieli, na kilele kinachoonyeshwa humo ndicho kilele cha mstari wa ndani wa unabii; ni simulizi la jinsi jiwe "linavyokatwa" kutoka mlimani, bila mikono, ambalo ndilo simulizi la masalia. Mstari huo wa ndani unaonyeshwa katika sura za kumi na kumi na mbili, na kilele cha mstari wa nje wa unabii kipo katika aya za mwisho za sura ya kumi na moja, na aya chache za kwanza za Danieli sura ya kumi na mbili.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Vipindi vitatu hivyo pia ndivyo kilele cha maono yahusuyo ushuhuda wa mito ya Ulai na Hiddekel, na mistari hiyo mitatu inajumuisha kipindi cha kinabii kinachowakilisha utimilifu wa kilele wa unabii wa wakati wa agano, unaowatambua Abramu na Paulo kuwa mashahidi. Yesu, akiwa yule Mtu aliyevikwa kitani, yuko katika mstari wa saba, akitembea juu ya maji. Katika mstari wa kumi na moja kuna sauti mbili, ambazo pia ni sauti ya Kristo; Abramu na Paulo wanasimama kushuhudia. Katika mstari wa kumi na mbili historia ya kutiwa muhuri kwa watu wa Mungu imewakilishwa, kwa maana wale mia moja arobaini na nne elfu ni wanawali, nao wanawali hupitia mfano wa wanawali kumi, na baraka katika mstari wa kumi na mbili iko juu ya wale wanaongoja. Wale wanaongoja katika mfano huo, na ambao ni "waliobarikiwa," ndio wale wanaopokea vazi linalowawezesha kuingia kwenye arusi, mlango unapofungwa.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
Katika aya ya saba, Yesu anatembea juu ya maji, ambayo yanaleta hofu, lakini Petro anaamua kuamini na anaanza kutembea na kumpa Mungu utukufu, lakini Petro mara nyingi ni ishara ya makundi yote mawili, na utukufu unageuka tena kuwa hofu, wakati saa yake ya hukumu ilipowadia. Kipindi cha kwanza kilicho katika aya ya saba kinawakilisha ujumbe wa malaika wa kwanza. Yesu yuko juu ya maji, ambayo ni ishara ya hofu na ya malaika wa kwanza. Kisha Yesu anabainisha kipindi ambacho atawatukuza watu wake kabla ya hukumu ya sheria ya Jumapili. Vipengele vyote vitatu vya wale malaika watatu vimo ndani ya aya ya saba, kwa kuwa aya ya saba ni ya kwanza kati ya aya tatu zinazowakilisha hao malaika watatu.
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
Aya ya kumi na moja hutoa ‘kurudiwa mara mbili’ kupitia ushuhuda wake wa omega kwa sauti za alfa za Abramu na Paulo. Sauti zao zilizofanywa maradufu zinaungana ili kuweka wazi unabii wa muda wa agano, na aya ya kumi na moja inatimiza unabii huo kama omega, kwa kubainisha kipindi cha kinabii kinachohitimika kwa anguko la Babeli mnamo mwaka 1798, na hivyo kuwa kielelezo cha anguko la Babeli wakati Mikaeli anaposimama katika siku za mwisho. Katika aya ya kumi na moja tunashuhudia kurudiwa mara mbili kwa manabii, na kipindi kinachowakilisha maanguko mawili ya Babeli, hivyo kikiwakilisha ujumbe wa malaika wa pili uliotangaza kwamba, “Babeli imeanguka, imeanguka.”
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Mstari wa saba ni ujumbe wa malaika wa kwanza, na mstari wa kumi na moja ni ujumbe wa malaika wa pili, na mstari wa kumi na mbili, ambao ni Danieli 12*12 au Danieli 144, unahusu utofautishaji kati ya wenye hekima na wapumbavu, ambao unatekelezwa katika mchakato wa hukumu unaomalizika kwa kudhihirika kwa tabia wakati wa krisi ya hukumu. Mstari wa kumi na mbili ni ujumbe wa malaika wa tatu unaoainisha jinsi ulimwengu unavyogawanywa katika makundi mawili, na kile kinacholingana na uonyesho wa nje wa malaika wa tatu wa mgawanyiko huo huo ni mgawanyiko wa ndani wa malaika wa tatu unaowakilishwa katika mstari wa kumi na mbili. Mstari wa saba, kumi na moja, na kumi na mbili ndio ujumbe wa malaika watatu, na mistari hiyo ndiyo nuru inayoondolewa muhuri katika siku za mwisho. Kuondolewa muhuri kwa mistari hii mitatu katika siku za mwisho kunalingana na Ufunuo sura ya kumi.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
Kristo, kama malaika mwenye nguvu, na pia kama Simba wa kabila la Yuda katika sura ya kumi, alipaza sauti kama “simba” na mngurumo wake ukaleta ngurumo saba zilizotiwa muhuri, kama ilivyokuwa sura ya kumi ya Danieli. Hayo ni vifungu sambamba. Kwa sababu hiyo, nyakati tatu katika sura ya kumi na mbili pia ndizo ngurumo saba za Ufunuo sura ya kumi.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
"Ngurumo saba" ni usemi mwingine tu wa Kristo kama Alfa na Omega, kwa maana ishara kuu ya "ngurumo saba" ni kwamba zinawakilisha "mfuatano wa matukio" yaliyotokea kuanzia 1798 hadi 1844, ambao hurudiwa katika "matukio ya wakati ujao" ambayo "yatafunuliwa kwa mpangilio wao" katika historia ya wale elfu mia arobaini na nne. "Ngurumo saba" kwa hiyo ni ishara ya Alfa na Omega; ambaye pia ni mwanzo na mwisho; wa kwanza na wa mwisho, msingi na hekalu; jiwe kuu la pembeni na jiwe la kilele - ngurumo saba.
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
Nuru ya vipindi vitatu vya ishara katika Danieli sura ya kumi na mbili lazima iende sambamba na nuru ya radi saba, kwa kuwa ni mstari uleule wa unabii. Katika kipindi cha kwanza, Kristo anainua mikono yake miwili kuelekea mbinguni, kama afanyavyo kwa mkono mmoja katika Ufunuo sura ya kumi. Katika Ufunuo sura ya kumi, mkono wake unakuwa ishara ya mwisho wa matumizi ya wakati wa kinabii, ukiashiria mpito kutoka vipindi vya wakati wa kinabii hadi vipindi tu vya kinabii. Mpito huo wa kanuni kuu ya kinabii iliyotumiwa na Wamillerite ulifananishwa na mpito mkuu kutoka maana halisi hadi maana ya kiroho katika wakati wa Kristo.
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
Mtume Paulo alisimamishwa kuanzisha kanuni kuu ya kinabii iliyounganishwa na mfululizo wa unabii wa watu teule. Mwanzoni kabisa mwa Israeli wa kiroho, iliwekwa kanuni kuu ya kinabii iliyofafanua upya agano lenyewe. Tangu hapo, kuwa mtoto wa Ibrahimu kulimaanisha kuwa mtoto wa Ibrahimu kwa imani, si kwa damu. Kanuni hiyo ya kinabii iliwekwa hasa kupitia kalamu ya Paulo, ambaye katika jambo hili alikuwa mfano wa Kristo katika Ufunuo sura ya kumi, akibadili na kukomesha matumizi ya muda wa kinabii mwaka 1844.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Agano na wanadamu linawakilishwa na upinde wa mvua, na Safina ya Nuhu inawakilisha kipindi, kabla na baada ya gharika, ambapo hakukuwa na taifa teule lililotambulika wazi. Mwito wa Ibrahimu uliwakilisha mabadiliko makubwa na muhimu katika uhusiano wa kinabii wa Mungu na wanadamu. Agano lililofanywa na Ibrahimu liliwakilisha mabadiliko makubwa katika mkondo wa historia ya maagano, na kwa kufanya hivyo liliashiria mabadiliko makubwa kutoka kwa maana halisi hadi ya kiroho katika siku za Paulo, na kutoka matumizi ya wakati hadi kutokuwepo kwa matumizi ya wakati mwaka 1844.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
Mabadiliko ya kwanza katika agano la Mungu na wanadamu yalitokea katika Bustani, na mabadiliko makuu yalikuwa vikwazo juu ya mti wa uzima, na pia yalileta mabadiliko ya mavazi, kutoka mwanga wa kiroho hadi ngozi halisi ya mwanakondoo. Mabadiliko makubwa yanayofuata katika historia ya agano ni gharika, ambayo inawakilishwa na Nuhu, kama vile Adamu alivyowakilisha mabadiliko makuu ya kwanza ya agano. Kisha kulikuwa na mabadiliko kuelekea kwa watu teule pamoja na Abramu, yaliyomwongoza hadi kwa Musa, ambaye alianzisha kanuni za kinabii kwamba siku inawakilisha mwaka. Kanuni hiyo inatumika hadi mwaka 1844, wakati kulikuwa na mabadiliko mengine makubwa ya agano. Katika vipindi vikuu vya historia ya agano daima kuna mabadiliko makubwa katika kanuni ya Neno la kinabii la Mungu. Mabadiliko hayo katika historia ya mia na arobaini na nne elfu ni kwamba Alfa Omega ni Kweli. Alfa na Omega ni kanuni kwamba mwisho daima unaonyeshwa kwa mfano wa mwanzo katika Neno la Mungu. Kilichoambatanishwa na kanuni hiyo ya Alfa na Omega ni muundo wa sehemu tatu wa neno la Kiebrania "kweli."
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
Mabadiliko makuu ya kinabii katika historia ya mabaki yanaakisiwa moja kwa moja katika kila moja ya historia kuu za maagano, na vivyo hivyo katika mistari mingine ya ukweli. "Ufunguo" uliowekwa juu ya Eliakimu katika Isaya 22:22 ni uleule ufunguo uliotolewa kwa Petro huko Panium katika Mathayo kumi na sita. Ufunguo huo unapewa kanisa la Filadelfia, na ndiye William Miller aliyekabidhiwa ufunguo uliomruhusu kuunganika na kanuni ya siku moja kwa mwaka ambayo ilikuwa imeandikwa na Musa katika historia ya Musa, iliyotia mfano historia ya wafuasi wa Miller. Uunganisho wa Miller na unabii wa Musa uliwakilishwa na uunganisho wa Paulo na unabii wa Abramu. Na kwa nini Miller asihusishwe na Musa? Wokovu wa Musa katika sanduku uliunganishwa na wokovu wa Nuhu katika sanduku ili kuunganisha maagano yote mawili pamoja. Mabadiliko ya matumizi ya kinabii yanayoanza Edeni yanaonyesha kwamba ufunuo mkuu wa mwanga wa kinabii unatambulishwa katika historia ya watu wa agano la mwisho - wale mia moja arobaini na nne elfu. Nadai kwamba mabadiliko makuu ya kinabii yanawakilishwa na ngurumo saba, ambazo zimeunganishwa moja kwa moja na vipindi vitatu katika Danieli sura ya kumi na mbili, na haya hutambuliwa tu wakati kanuni za Alfa na Omega zinapotumika katika matumizi ya mstari juu ya mstari yanayosimama juu ya muundo wa hatua tatu wa ukweli.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
Katika mistari inayotangulia mara moja tangazo kwamba ‘wakati haupo tena,’ Kristo alizitambulisha ngurumo saba, ambazo, kama ilivyo kwa kweli za Danieli sura ya kumi na mbili, zilitiwa muhuri. Muktadha wa yule mtu aliyevaa kitani aliyeinua mikono yote miwili katika sura ya kumi na mbili ni kuondolewa kwa mihuri ya kitabu cha Danieli, na muktadha wa Kristo kama Simba katika Ufunuo sura ya kumi ni kutiwa muhuri kwa ngurumo saba. Dada White analinganisha kutiwa muhuri kwa ngurumo saba na kutiwa muhuri kwa kitabu cha Danieli.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Baada ya hizi ngurumo saba kunena sauti zao, agizo linamjia Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Tia muhuri mambo hayo ambayo ngurumo saba zilinena.’ Haya yanahusu matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao. The Seventh-day Adventist Bible Commentary, juzuu 7, 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Ngurumo saba hufafanuliwa na Ufunuo sura ya kumi na Roho ya Unabii, pamoja na historia ya Wamilerite kuanzia 1840 hadi 1844, ambayo inarudiwa katika historia ya mia arobaini na nne elfu. Katika andiko hilo hilo inasema, "Nuru maalum aliyopewa Yohana iliyodhihirishwa katika ngurumo saba ilikuwa ni ufafanuzi wa matukio ambayo yangetokea chini ya ujumbe wa malaika wa kwanza na wa pili. Haikuwa vyema watu wajue mambo haya, kwa maana imani yao ilipaswa kujaribiwa. Katika mpango wa Mungu kweli za ajabu mno na za mbele zingetangazwa." Wamilerite hawakuelewa kwamba wangejikuta wakikabiliwa na masikitiko mawili, kwa kuwa ukosefu wao wa uelewa ulikusudiwa kuwajaribu. Wamilerite hawakutazamia "kweli za mbele," yaani, hawakutarajia "mabadiliko makubwa ya kinabii" katika historia ya agano.
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
Hata ingawa “haikuwa vyema kwa” Wamilleri “kujua mambo haya,” elfu mia arobaini na nne wanajaribiwa kupitia historia ileile, lakini si kwa kuielewa historia vibaya bila kukusudia, bali kwa kutokuelewa historia ambayo mnawajibika kuijua. Ni jaribio lilelile, ila limegeuzwa. Yohana katika Ufunuo kumi, kwanza kabisa anamwakilisha wale elfu mia arobaini na nne, na pili tu, harakati ya Wamilleri ya malaika wa kwanza na wa pili. Hili linatambulika unapoona Yohana akiambiwa mapema kabla ya kula kile kitabu kidogo kwamba kingekuwa kitamu kisha kichungu. Haikuwa vyema kwa Wamilleri kujua maana yake, lakini Yohana anawakilisha watu wanaojua mapema kilichotokea Wamilleri walipokula kile kitabu kidogo.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Kisha nikaenda kwa yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Twaa, ukile chote; nacho kitakutia uchungu tumboni, lakini kinywani mwako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila chote; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara tu nilipokwisha kukila, tumbo langu likawa chungu. Ufunuo 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Yohana anaambiwa mapema kuhusu uzoefu mtamu-mchungu wa 1840 hadi 1844, historia inayowakilishwa katika sura ya kumi. Uzoefu huo, uliowakilishwa kwa uwazi sana katika aya ya tisa na ya kumi, pia umetambuliwa bayana katika aya ya pili hadi ya nne.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Na alikuwa na kitabu kidogo kilichofunguliwa mkononi mwake; akaweka mguu wake wa kuume juu ya bahari, na wa kushoto juu ya nchi, akapaza sauti kuu, kama simba angurumavyo; na alipopaza sauti, miungurumo saba ikatoa sauti zao. Na ilipokuwa miungurumo saba imetoa sauti zao, nilikuwa karibu kuandika; nikasikia sauti kutoka mbinguni ikiniambia, Yatie muhuri mambo hayo ambayo miungurumo saba imesema, wala usiyaandike. Ufunuo 10:2-4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
"Ngurumo saba" zinawakilisha "uainishaji wa matukio" ambayo yangetokea chini ya malaika wa kwanza na wa pili, na pia "matukio ya wakati ujao ambayo yatafichuliwa kwa mpangilio wao." "Ngurumo saba" zinawakilisha ukweli kwamba historia ya Wamilleraiti inajirudiwa katika historia ya wale mia moja arobaini na nne elfu, na kweli ambazo ziliondolewa muhuri wakati wa mwisho mwaka 1798 na kuendelea, zinawakilisha kuondolewa kwa muhuri wa ukweli katika siku za mwisho za watu wa Mungu. Yesu katika Ufunuo kumi analingana na Yesu katika Danieli kumi na mbili. Katika vifungu vyote viwili, kutiwa muhuri na kuondolewa muhuri kwa kweli za majaribio katika siku za mwisho kumewekwa wazi.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
Wengine wanaweza kudai kwamba Yesu ndiye anayesema katika aya ya saba, lakini kwamba Gabrieli ndiye anayemwambia Danieli katika aya ya kumi na moja na ya kumi na mbili; hata hivyo, inaweza pia kueleweka kwamba Yesu ndiye anayesema katika aya zote tatu. Kwa upande wowote wa suala hili, ni sauti ya Kristo inayoongea kupitia Danieli, na vipindi vitatu vya kinabii katika sura ya kumi na mbili ni maneno ya Kristo, naye anaweka wazi vipindi hivyo vitatu katika mpangilio wa ukweli. Vipindi vyote vitatu vimepigwa muhuri, na kuvifanya kuwa ishara moja ya sehemu tatu.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
Aya ya saba inazungumzia kukamilika kwa maajabu, ikibainisha kwamba kazi ya mwisho ya Kristo katika Patakatifu pa Patakatifu ni kufuta dhambi za elfu mia moja arobaini na nne na kuwatia muhuri. Aya ya kwanza inatambua "maajabu," na ya mwisho kati ya hizo tatu pia inatambua "maajabu" kuwa wale waliobarikiwa kwa kusubiri na kupitia kukatishwa tamaa ya kwanza. Kipindi cha katikati kinabainisha uasi wa wanadamu wakati wa mgogoro wa sheria ya Jumapili, huku pia kikitambua kipindi kinachoelekea kwenye sheria ya Jumapili kuwa kipindi cha maandalizi kwa ajili ya elfu mia moja arobaini na nne. Aya zote zinatambua moja kwa moja "yatakayowapata" watu wa Danieli "katika siku za mwisho." Aya zote tatu zinazungumzia mada ya utakaso wa elfu mia moja arobaini na nne. Kipindi cha kwanza kinawiana na kipindi cha tatu, na kipindi cha katikati kinawakilisha uasi wa ulimwengu mzima wanapoelekea Armagedoni.
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Ikiwa vipindi vile vitatu pia ndivyo ngurumo saba, basi mistari hiyo mitatu lazima ibainishe "matukio ya wakati ujao, ambayo yatakuwa [kufunuliwa] kwa mpangilio wao," na hayo "matukio ya wakati ujao" yangelingana na "ufafanuzi wa matukio yaliyotokea chini ya malaika wa kwanza na wa pili" kuanzia 1840 hadi 1844. Kuna kweli kadhaa ambazo harakati hii imezikubali ambazo ni tofauti kabisa na uelewa wa waanzilishi, ilhali kweli hizo zote zinakubaliana na uelewa wa waanzilishi. Kumekuwa na mabadiliko makubwa ya kinabii kuanzia Wamileri hadi sasa. Kanuni ya siku kwa mwaka ni mfano wa kawaida, lakini zipo nyingine pia. Mfano wa mabadiliko makubwa ya kinabii unaonekana kuhusiana na ngurumo saba.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
Baada ya Yohana kuambiwa katika mstari wa mwisho wa sura ya kumi kwamba lazima atabiri tena, jambo lililosisitiza kwamba historia ya sura ya kumi iliwakilisha kwa pamoja harakati ya Wamileraiti na wale laki moja na arobaini na nne elfu, alipewa fimbo ya kupimia hekalu, lakini akaambiwa aache ua wa nje.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Na nikapewa mwanzi mfano wa fimbo; na yule malaika akasimama, akasema, Inuka, ukapime hekalu la Mungu, na madhabahu, na wale wanaoabudu humo. Lakini ua lililo nje ya hekalu uache, wala usilipime; kwa maana limekabidhiwa kwa Mataifa; nao wataukanyaga mji mtakatifu chini ya miguu kwa miezi arobaini na miwili. Ufunuo 11:1, 2.
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
Wakati wa kupima hekalu baada ya 1844, Yohana aliambiwa kuwaacha nje Mataifa, wanaowakilishwa kama ua wa nje. Mfano huu mnamo 1844 ulionyesha kwamba Mungu alikuwa amechagua tu bibi arusi wa agano jipya, na ukafanywa utenganisho kati ya bibi arusi wake na ua wa nje. Dada White anasema wazi kwamba ua wa nje unawakilisha Mataifa na hekalu ni watu teule wa Mungu; soma tu sura iitwayo 'The Outer Court' katika 'The Desire of Ages'.
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Yohana anaonyesha Wamilleraiti, ambao punde tu walikuwa wamekuwa watu teule wa Mungu mnamo mwaka 1844. Tofauti iliwekwa kati ya Wamilleraiti, ambao punde tu walikuwa wameupitia ujumbe mtamu na mchungu, na ulimwengu uliobaki wa wanaodai kuwa Wakristo, waliowakilishwa kama Mataifa.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
Msingi uliwekwa kuanzia mwaka 1840 hadi kuvunjika tamaa la kwanza, na hekalu lilikamilishwa wakati wa kutangazwa kwa Kilio cha Usiku wa Manane. Kisha kukaja Kuvunjika Tamaa Kuu, na Yohana anaambiwa asimame na apime, lakini awaache Mataifa. Yohana anaonyesha kufunguliwa kwa hukumu, na kwa sababu hii uvuvio unatumia kupima kwa Yohana katika mistari kama ishara ya hukumu ya uchunguzi. Kile tulichoweka bayana hivi punde kuhusu Yohana kama ishara ya kupima kinakubaliana na uelewa wa kawaida wa Waadventista, lakini katika harakati hii kulikuwa na mabadiliko makubwa ya uelewa wa ishara hiyo.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Sambamba na uelewa wa Wamileraiti, tulikuja kuona kwamba ndani ya historia ya Wamileraiti kama ilivyowakilishwa na Yohana katika sura ya kumi, kulikuwa pia na unabii wa harakati sambamba ambayo ingekuwa mia arobaini na nne elfu. Tulitambua kwamba ukichukua vipimo vya historia ya Wamileraiti, na ukiweka kando wakati wa Mataifa, ungeweza kuona hekalu lenyewe ambalo Yohana alikuwa akilipima.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Tuliona kuwa unabii mmoja wa muda wa miaka 2520 uliishia mwaka 1798 na mwingine mwaka 1844, na hivyo kufunua kipindi cha miaka arobaini na sita ambacho Kristo alijenga hekalu la Wamillerite. Yohana alilitambua ua wa nje kama Wamataifa, na kuna "nyakati za Wamataifa" za kinabii.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Nao wataanguka kwa makali ya upanga, na watapelekwa mateka katika mataifa yote; na Yerusalemu utakuwa ukikanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
Neno "nyakati" za Mataifa liko katika wingi, na linawakilisha vipindi viwili ambavyo Israeli wa kimwili na wa kiroho walikanyagwa chini. La mwisho kati ya makanyagano hayo mawili—la upagani kisha la upapa—liliisha mwaka 1798. Licha ya kinachoweza kudaiwa, "nyakati za Mataifa" zilikoma mwaka 1798, kwa kuwasili kwa malaika wa kwanza. Yohana alipaswa kuanza kupima mwaka 1798, wala si kabla ya hapo. Aliwekwa katika muktadha wa historia ya 1844, hivyo kuacha kipindi kilichomalizika mwaka 1798 kulikuwa kuacha ua wa nje, na kwa kufanya hivyo unafichua miaka arobaini na sita wakati hekalu la Wamilerite lilipoinuliwa na Mjumbe wa Agano. Kweli nyingi zinazohusiana hutokana na matumizi haya, lakini ninatumia hili tu kama mfano wa nuru iliyo tofauti na ufahamu wa waanzilishi, lakini ni nuru isiyopingana na kweli za awali, ila haitumii tena wakati.
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
Kweli hiyo maalum ilitambuliwa kabla ya 9/11, lakini iliimarishwa kwa kina sana baada ya 9/11. Ukweli wa Yohana kupima hekalu hauwezi kutenganishwa na radi saba, kwa kuwa ni kifungu kilekile. Kunayo kweli kuhusu matumizi ya radi saba ambayo ilitiwa muhuri hadi kipindi ambacho "maajabu" ya Danieli sura ya kumi na mbili yanatimizwa. Matumizi ya "radi saba" ambayo yalifunuliwa baada ya Julai 2023 yanaendana kikamilifu, au niseme yanakamilisha aya tatu za Danieli sura ya kumi na mbili kwa namna ya kina.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Dada White anatumia neno "complement", si neno "compliment", kuelezea uhusiano wa vitabu vya Danieli na Ufunuo. "Complement", inayomaanisha "kuleta ukamilifu", ndicho vitabu hivyo viwili vya kinabii hufanyiana. Ngurumo saba, zinapofunuliwa katika Danieli sura ya kumi na mbili baada ya Julai 2023, huukamilisha ujumbe uliomo humo. Kinachofungua ngurumo saba ni kanuni ya Alfa na Omega kwa kushirikiana na muundo wa ukweli.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
"Nyakati" za Mataifa zilitimia mwaka 1798, na zinawakilisha vipindi viwili vya miaka 1260 ambapo upagani, kisha upapa, vilikanyaga patakatifu na jeshi. Tunapopima hekalu, tunapaswa kuacha ua wa nje, na ua wa nje unafikia mwaka 1798, lakini baada ya 1844, wakati haupo tena. Leo, miaka 1260 inawakilisha tu kipindi kinachoonyesha utofauti kati ya hekalu na ua wa nje. Kwa sababu hii, kuanzia Julai 18, 2020 hadi Julai 2023 kazi ya kukanyaga chini ilikamilishwa. Kupima hekalu leo, kwa kuambatana na radi saba zinazoonyesha ufafanuzi wa matukio yaliyotukia chini ya ujumbe wa malaika wa kwanza na wa pili, ni kazi iliyokabidhiwa Yohana. "Kazi yetu kuu" ni "kuunganisha" ujumbe wa malaika watatu, hivyo kutambua kazi ya kinabii ambayo haikuwa imefanyika katika historia ya maagano ya awali, na bado hufanyika mara chache sana hata sasa. Tunapoacha ua wa nje unaowakilisha nyakati za Mataifa, tunaacha miaka 1260 ya mateso ya kipapa iliyokoma wakati wa mwisho mwaka 1798.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
Hekalu lililojengwa kwa kipindi cha miaka arobaini na sita katika historia ya Wamileraiti linabainisha hekalu linalojengwa kuanzia Julai 2023 hadi kabla tu ya sheria ya Jumapili. Historia hiyo ndicho kipindi cha radi saba "matukio ya wakati ujao," ambayo "yatakuwa", si kwamba huenda yafunuliwe, "kufunuliwa kwa mpangilio wao."
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Tunapounganisha historia ya malaika wa kwanza na ile ya wa pili, tunagundua kwamba historia hiyo huanza kwa kukatishwa tamaa kwa Alfa na huishia kwa kukatishwa tamaa kwa Omega. Tunapolingananisha alama za njia za kinabii katika historia ya malaika wa kwanza kuanzia 1840 hadi tarehe 19 Aprili 1844, na alama za njia za malaika wa pili aliyewasili wakati huo na akaendelea hadi kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844, tunapata vipindi viwili ambavyo vyote huanza na kuishia kwa kuwasili kwa malaika. Historia ya malaika wa kwanza hadi wa pili inaonyesha historia ya malaika wa pili hadi wa tatu.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
Ushuhuda wa kinabii kwamba huu ni utumiaji sahihi unapatikana katika alfa na omega ya utumiaji huo. Mistari miwili sambamba hutumiwa pamoja, na mwanzo na mwisho wa mistari yote miwili hutambulisha kuwasili kwa malaika. Kisha yanapounganishwa mstari juu ya mstari yakawa mstari mmoja, mwanzo unaashiria kukata tamaa ya kwanza na mwisho unaashiria kukata tamaa kuu. Ushahidi wa ziada unapatikana katika kanuni za alfa na omega zinatambua mwisho kuwa mkuu kuliko mwanzo. Kukata tamaa ya alfa ambayo inaishia kwa kukata tamaa kuu ya omega hutambulisha kipengele kidogo na kikubwa cha alfa na omega.
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
Tunapoanza tarehe 19 Aprili, 1844 (kuwasili kwa malaika wa pili kunakopelekea kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844); na kisha pia tunaanza mstari wa pili wa kinabii tarehe 11 Agosti, 1840, unaoishia tarehe 19 Aprili, 1844, tunagundua kwamba kukatishwa tamaa kulikotokea tarehe 19 Aprili, 1844 ni Alfa na Omega ya mstari wa kinabii unaotokana na kuunganisha mistari ya kinabii ya malaika wa kwanza na wa pili.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
Mwishoni mwa kipindi, malaika wa tatu anawasili pamoja na malaika wa pili, hivyo kuashiria 9/11, na sauti mbili za yule malaika mwenye nguvu wa Ufunuo sura ya kumi na nane. Sauti hizo mbili ni ujumbe wa malaika wa pili na wa tatu, na malaika hao wawili walikutana tarehe 22 Oktoba 1844, nao hukutana tena wakati historia hizo mbili zinapowekwa pamoja mstari juu ya mstari. Zikiunganishwa kwa namna hii zinawakilisha historia ya kukatishwa tamaa ya kwanza hadi Kukatishwa Tamaa Kuu, na alama ya njia iliyo katikati ya historia hiyo wakati wa Wamileraiti ilikuwa mkutano wa kambi wa Exeter ambako makundi mawili ya waabudu yalidhihirishwa, yakionyesha uasi wa wanawali wapumbavu katika mfano, na kuitambulisha alama ya njia ya katikati kuwa uasi.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Ngurumo saba zinawakilisha historia ya ujumbe wa malaika wa kwanza na wa pili uliounganishwa mstari juu ya mstari, na hivyo kubainisha historia kuanzia masikitiko ya kwanza hadi Masikitiko Makuu katika historia ya wale mia arobaini na nne elfu. Uelewa wa kile ambacho historia hiyo inawakilisha kinabii unaendana kabisa na ujumbe unaowakilishwa katika Danieli sura ya kumi na mbili kuwa umetiwa muhuri hadi wakati wa mwisho.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Tutaendelea na somo hili katika makala inayofuata, lakini nitaacha sehemu ya maono ya mwisho ya Danieli ambayo yanazungumzia tu taswira ya Danieli kuhusu watu wa Mungu katika siku za mwisho. Tambua, katika muktadha wa kanuni ya kutajwa kwa mara ya kwanza, kwamba katika aya ya kwanza Danieli yuko katika kundi linaloelewa maono hayo. Jambo la kwanza kutajwa katika maono hayo ni taswira ya Danieli kama mmoja wa wenye hekima wanaoelewa, na aya tisa za mwisho zote zinawahusu wenye hekima wanaoelewa katika siku ya ishirini na mbili.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
Katika mwaka wa tatu wa Koreshi mfalme wa Uajemi, jambo moja lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akaelewa jambo hilo, na akapata ufahamu wa maono hayo.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
Katika siku zile mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai hazikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu kamili yalipoisha. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, yaani Hidekeli; ndipo nikainua macho yangu, nikaangalia, na tazama
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Mtu fulani aliyevaa nguo za kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Ufaz; mwili wake pia ulikuwa kama berili, na uso wake kama mwanga wa umeme, na macho yake kama taa za moto, na rangi ya mikono yake na miguu yake ilikuwa kama shaba iliyong’arishwa, na sauti ya maneno yake ilikuwa kama sauti ya umati.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Na mimi, Danieli, peke yangu nikaona maono; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; bali tetemeko kuu liliwashukia, hata wakakimbia kujificha. Basi nikabaki peke yangu, nikaona maono haya makuu, wala nguvu hazikubakia ndani yangu; maana uzuri wangu ulibadilika ndani yangu kuwa uharibifu, wala sikusalia na nguvu.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Hata hivyo nilisikia sauti ya maneno yake; na niliposikia sauti ya maneno yake, nikaanguka usingizi mzito kifudifudi, na uso wangu ukielekea chini. Na tazama, mkono ukanigusa, ukaniweka juu ya magoti yangu na juu ya viganja vya mikono yangu. Naye akaniambia,
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
Ee Daniel, mtu uliyependwa sana, fahamu maneno ninayokuambia, na simama wima; kwa maana kwako nimetumwa sasa.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Na aliponena neno hili kwangu, nikasimama nikitetemeka. Kisha akaniambia,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Usiogope, Danieli; maana tangu siku ya kwanza ulipojitoa moyo wako ili uelewe, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga siku ishirini na moja; lakini, tazama, Mikaeli, mmoja wa wakuu wa kwanza, alikuja kunisaidia; nami nikabaki huko pamoja na wafalme wa Uajemi.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
Sasa nimekuja kukufanya uelewe yatakayowapata watu wako katika nyakati za mwisho; kwa maana bado maono hayo ni ya siku nyingi.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Na alipokuwa amenena nami maneno kama hayo, nikauelekeza uso wangu chini, nikanyamaza. Na tazama, mmoja aliyefanana na wanadamu akanigusa midomo yangu; ndipo nikafumbua kinywa changu, nikaongea, nikamwambia yeye aliyesimama mbele yangu,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
Ee bwana wangu, kwa sababu ya maono haya huzuni zangu zimenipata, nami sijabaki na nguvu. Kwa maana mtumishi wa bwana wangu huyu atawezaje kuzungumza na bwana wangu huyu?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
Kwa upande wangu, papo hapo sikubaki na nguvu ndani yangu, wala hakubaki pumzi yoyote ndani yangu. Kisha akaja tena akanigusa mmoja aliyefanana na mtu, akanitia nguvu, akasema,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
Ee mtu uliyependwa sana, usiogope; amani iwe kwako, uwe hodari, naam, uwe hodari. Naye aliponena nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa kuwa umenitia nguvu. ...
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Lakini wewe, ee Danieli, funga maneno haya, na kitabu ukitie muhuri, mpaka wakati wa mwisho; wengi watakimbia huku na huko, na maarifa yataongezeka.
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Ndipo mimi Danieli nikatazama, na tazama, walikuwepo wengine wawili, mmoja ukingoni mwa mto upande huu, na mwingine ukingoni mwa mto upande ule. Na mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Hata lini itakuwa mwisho wa maajabu haya?
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Nami nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele kwamba itakuwa kwa wakati mmoja, nyakati mbili, na nusu ya wakati; na itakapomalizika kuvunjwa kwa nguvu za watu watakatifu, mambo haya yote yatakamilika.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Nami nikasikia, lakini sikuyaelewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwa nini?
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.
Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala wote waovu hawatafahamu; bali wenye hekima watafahamu.
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.
Na tangu wakati sadaka ya kila siku itakapoondolewa, na chukizo la uharibifu litakaposimamishwa, kutakuwa na siku elfu moja mia mbili na tisini.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Heri yeye anayengoja, na kufikia siku elfu moja mia tatu thelathini na tano.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Lakini wewe uende zako hata mwisho utakapofika; kwa maana utapumzika, nawe utasimama katika fungu lako mwishoni mwa siku. Danieli 10:1-18; 12:4-13.