Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.
دانيال جي يارهين باب جي چاليھين آيت پڄاڻيءَ جي وقت کان شروع ٿئي ٿي، پر اها آيت پڄاڻيءَ جا ٻه وقت سڃاڻپ ڪري ٿي، ۽ تنهنڪري نبوت جي شاگرد کي اجازت ڏئي ٿي ته هو پهرئين پڄاڻيءَ جي وقت کي ٻئي پڄاڻيءَ جي وقت سان هم آهنگ ڪري. جڏهن هي اطلاق ڪيو وڃي ٿو، تڏهن ملرائيتي تاريخ جي اها ليڪ، جيڪا 1798ع ۾ شروع ٿي هئي، 1989ع ۾ گڏيل رياستن جي تاريخ سان متوازي هلي ٿي. اهي ٻئي ليڪون، سچي پروٽيسٽنٽ سڱ جي ليڪ ۽ مڪاشفي جي تيرهين باب جي زميني وحش جي ريپبلڪن سڱ جي ليڪ، جي سڃاڻپ ڪن ٿيون. ٻئي ليڪون 1798ع ۾ پڄاڻيءَ جي وقت تي شروع ٿين ٿيون، ۽ 1989ع واري پڄاڻيءَ جو وقت رڳو ان کي پورو ڪري ٿو ۽ انهن سچائيءَ جي نشانين جي ٻي شاهدي فراهم ڪري ٿو، جيڪي هن آيت ۾ مُهر کوليون ويون آهن.
The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.
దూతలలో మూడవ దూత యొక్క ఉద్యమము 1844 అక్టోబరు 22న వచ్చెను, అయితే 1856 నుండి 1863 వరకు జరిగిన ఏడు సంవత్సరాల తిరుగుబాటుచేత అది వాయిదాపడెను. మూడవ దూత యొక్క రాక 2001 సెప్టెంబరు 11న మళ్లీ పునరావృతమైంది. 1863 సంవత్సరం, ప్రాచీన ఇశ్రాయేలు కాదేషులో చేసిన మొదటి దిగివాసముతోను, పది గూఢచారుల తిరుగుబాటుతోను మాదిరి చూపబడెను; మరియు 2001 సెప్టెంబరు 11, ప్రాచీన ఇశ్రాయేలు కాదేషులో చేసిన చివరి దిగివాసముతోను, మోషే తిరుగుబాటుతోను మాదిరి చూపబడెను. 1863 యొక్క తిరుగుబాటు, కాదేషులో జరిగిన మొదటి తిరుగుబాటిని సూచించెను; అది అరణ్యములో మరణ తీర్పును కలుగజేసెను. 2001 సెప్టెంబరు 11 యొక్క తిరుగుబాటు, కాదేషులో జరిగిన చివరి తిరుగుబాటిని సూచించెను; అది లయొదికేయ ఆద్వెంటిజం నాయకత్వమునకు మరణమును కలుగజేసెను.
The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.
११ अगस्त, १८४० मा स्वर्गदूतको अवतरण, जसले १८४० देखि १८४४ सम्मको त्यस आन्दोलनको आरम्भ गरायो—जसलाई सिस्टर ह्वाइटले परमेश्वरको शक्तिको एक महिमामय प्रकटीकरण भनिन्—ले ११ सेप्टेम्बर, २००१ लाई प्रतीकित गर्यो र परमेश्वरको शक्तिको एक महिमामय प्रकटीकरणलाई चिन्हित गर्यो।
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“ܡܠܐܟܐ ܕܡܬܚܒܪ ܒܟܪܘܙܘܬܐ ܕܐܓܪܬܐ ܕܡܠܐܟܐ ܕܬܠܝܬܐ ܥܬܝܕ ܗܘ ܠܡܢܗܪܘ ܠܟܠܗ̇ ܐܪܥܐ ܒܫܘܒܚܗ. ܗܪܟܐ ܡܬܢܒܐ ܥܒܝܕܬܐ ܕܦܫܛܐ ܒܟܠܗ ܥܠܡܐ ܘܕܚܝܠܐ ܕܠܐ ܡܥܡܘܕ. ܙܘܥܐ ܕܡܐܬܝܬܗ ܕܡܫܝܚܐ ܕܫܢ̈ܝܐ 1840–44 ܗܘܐ ܓܠܝܢܐ ܫܒܝܚܐ ܕܚܝܠܗ ܕܐܠܗܐ؛ ܐܓܪܬܐ ܕܡܠܐܟܐ ܩܕܡܝܐ ܐܬܟܪܙܬ ܠܟܠ ܬܚܘܡܐ ܕܡܫܕܪܘܬܐ ܒܥܠܡܐ، ܘܒܚܕܟܡܐ ܐܬܪ̈ܘܬܐ ܗܘܬ ܬܢܝܚܘܬܐ ܕܬܚܘܝܬܐ ܕܬܘܒܘܬܐ ܪܒܬܐ ܛܒ، ܐܝܟ ܕܠܐ ܐܬܚܙܝܬ ܒܐܝܢܐ ܐܪܥܐ ܡܢ ܝܘܡ̈ܝ ܪܦܘܪܡܐ ܕܩܪܢܐ ܕܫܬܥܣܪ؛ ܐܠܐ ܗܠܝܢ ܥܬܝܕܝܢ ܠܡܬܥܠܝܘ ܒܙܘܥܐ ܥܫܝܢܐ ܕܬܚܝܬ ܐܢܗܪܐ ܐܚܪܝܬܐ ܕܡܠܐܟܐ ܕܬܠܝܬܐ.” The Great Controversy, 611.
The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.
A bɔyɔŋkɛ́ a mɛ́su mɔsɔ́ na mɛ́n-táa ñaŋa mɛ́tíni nɛ́lɔ́m mɔ́nɔ́m na October 22, 1844 (Kadesh ya bɔyɔŋkɛ́), éyì bɛ́ mɛ́n-silisa mosála; kasi bato ba Nzambe baponaki kozwa mokambi mosusu mpe kozonga na Égypte. Kino na 1863, bango “batóngaki lisusu Jéricho”, na esika ya kosangana na mosála ya Nzambe mpo na kokitisa bifelo ya Jéricho. Yango wana balakelamaki mabe, elongo na liwa na esobe.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Og Jóshúa lagði á þá eið á þeim tíma og sagði: Bölvaður sé sá maður frammi fyrir Drottni, er rís upp og byggir þessa borg, Jeríkó; á frumburði sínum skal hann leggja grundvöll hennar, og á yngsta syni sínum skal hann reisa upp hlið hennar. Jóshúa 6:26.
As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.
Kama ilivyokuwa kwa Israeli wa kale katika Kadeshi ya kwanza, waliokataa ujumbe wa Yoshua na Kalebu, ndivyo uasi wa Israeli wa kisasa katika Kadeshi ya kwanza (1863) ulivyojiletea laana ya Yoshua. Malaika wa tatu aliporudi tarehe 11 Septemba 2001 (Kadeshi ya mwisho), kazi ya mwisho ya maandalizi kabla ya Mungu kuuangusha Yeriko na kuta zake ilianza.
October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.
22 Oktubre, 1844, menandai kedatangan malaikat ketiga, dan dengan demikian menandai kedatangan Hari Minggu yang segera datang pada akhir zaman. Tahun 1863 menandai berakhirnya masa ujian malaikat ketiga yang dimulai pada 22 Oktubre, 1844. Oleh karena itu, 1863 adalah suatu lambang dari undang-undang Hari Minggu yang segera datang, sebab Yesus senantiasa melambangkan pengakhiran dengan permulaan. Pada tahun 1863, bangsa itu terbagi ke dalam dua golongan, dan demikian pula, pada waktu undang-undang Hari Minggu, dua golongan akan dinyatakan.
The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.
Echʼi xpay kʼiibaloʼob u pʼáatalil u yáantajil u yoxpʼéel ángel tiʼ le jaʼabililoʼob Millerita jeʼelaʼeʼ tu túuxtaj u kʼáat chiʼibal ichil 1844 ka tsʼoʼok ichil 1863, ka le káajal yéetel le tsʼoʼokol, tu kaʼpʼéeliloʼob, u tsooliloʼob le ley domingo ichil u kʼiiniloʼob tsʼook. Tiʼ le historia ichil le káajal (1844) yéetel le tsʼoʼokol (1863), yaan u pʼáatalil le rebelióniloʼ le movimiento Millerita (1856). Bey xan, le pʼéel periodoʼoboʼ ku yaantal u tsʼíibilil “Máanil Tʼaan.” U suut najil tiʼ Kadesh tu kaʼa téenil ichil septiembre 11, 2001, ku jach taal u kʼáat chiʼibalil u yáantajil le yoxpʼéel ángel, lelaʼ ku tsʼoʼokol tiʼ le ley domingo táan u taal seb, bey xooktaʼan tumen 1863.
From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.
Desde aquella ley dominical hasta que se cierre el tiempo de gracia para la humanidad, Jericó y sus muros serán derribados, en armonía con el juicio ejecutivo contra la ramera de Babilonia que está representado en esa historia. El versículo cuarenta comienza en 1798 y concluye en la ley dominical que está por venir, en el versículo cuarenta y uno. El tiempo del fin en 1798 representa la línea interna de la iglesia de Dios, comenzando con los milleritas del movimiento del primer ángel y extendiéndose hasta el movimiento del tercer ángel y los ciento cuarenta y cuatro mil. Todo en un solo versículo.
The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.
Lëria midis mbretit të veriut, që filloi me ngritjen në pushtet të mbretit të jugut në vitin 1798, u çua në përfundim në vitin 1989, kur mbreti i jugut u mund nga një aleancë ndërmjet mbretërisë së pestë dhe të gjashtë të profecisë biblike. Lëria e mbretit të veriut dhe e mbretit të jugut, që filloi në vitin 1798, u njoh nga Milleritët si një luftë kundër Romës, të cilën ata e shihnin thjesht si dy fuqitë shkretuese të paganizmit dhe papizmit. Kur lëria përfundoi në vitin 1989, të tria fuqitë shkretuese ishin të përfshira, dhe kjo shënoi fillimin e ilustrimit profetik të atyre tri fuqive që e çojnë botën drejt Armagedonit, i cili paraqitet gjeografikisht në vargun dyzet e pesë të Danielit njëmbëdhjetë.
Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.
Ayet kırktan kırk beşe kadar, papanı denizler ile ihtişamlı mukaddes dağ arasında sonuna getiren üç kudretin peygamberlikteki işleyişini tanımlar. Doğru şekilde anlaşıldığında, kırk birinci ayette tasvir edilen peygamberlik tarihi, kırk birden kırk dörde kadar olan ayetleri kapsar.
Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.
Abantanguye ku gihe cy’imperuka mu 1989, hamwe n’ubuhamya bwa kabiri bwo mu 1798, hagaragaza itangiriro n’iherezo ry’intambara iri hagati y’umwami wo mu majyepfo n’umwami wo mu majyaruguru; umurongo wa mirongo ine n’umwe kugeza kuri mirongo ine n’ine ugaragaza ubumwe bw’incuro eshatu bw’ubupapa bufite uruguma rwabwo rwica rwakize, kandi umurongo wa mirongo ine n’itanu ni ho bugera ku iherezo ryabwo. Iyi mirongo, iyo yegerejwe muri iyi mbonerahamwe, itanga amateka ari inyuma y’itorero ry’Imana, nk’uko nanone bigaragazwa n’isano iri hagati y’ibimenyetso birindwi n’amatorero arindwi mu gitabo cy’Ibyahishuwe.
The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.
Nsɛnhyɛsɛm abakɔsɛm no kwan a 1798 gyina hɔ ma no, titiriw no gyina hɔ ma nhwehwɛmu atemmu no, na kwan a efi beaeɛ korɔ no ara ase wɔ 1989 no gyina hɔ ma titiriw atemmu a wɔde di dwuma no. 1798, titiriw no, rehyɛ ɔsomafoɔ a osiesie kwan ma Apam no Somafoɔ no adwuma no mu den, na 1989, titiriw no, rehyɛ Elia ɔsomafoɔ no adwuma no mu den.
Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.
1798-cü ildən etibarən, Daniel kitabı möhürdən açıldığı zaman, Məsihin Öz xalqını ilahiliyin bəşəriyyətlə daimi birləşməsini həyata keçirən əhd münasibətinə apardığı peyğəmbərlik tarixinin biliyinin artmasını görürük. O son gün əhdi Müqəddəs Yazılarda dəfələrlə göstərilir.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.
«Nán, Ɔkankamfo no asɛm ni: Nna reba a mɛyɛ apam foforo ne Israel fi ne Yuda fi; ɛnyɛ sɛ apam a meyɛɛ wɔn agyanom no, da a misoo wɔn nsa de yii wɔn fii Misraim asase so no; apam a wɔbubuu no, ɛwom sɛ na meyɛ wɔn kunu, sɛnea Awurade se. Na eyi na ɛbɛyɛ apam a mɛyɛ ne Israel fi no: Saa nna no akyi, sɛnea Awurade se, mede me mmara bɛto wɔn mu, na makyerɛw agu wɔn koma so; na mayɛ wɔn Nyankopɔn, na wɔayɛ me man. Na wɔn mu biara renkyerɛ ne yɔnko bio, anaa biara ne nua, sɛ: Monhu Awurade; efisɛ wɔn nyinaa behu me, efi wɔn mu ketewa no so kosi wɔn mu kɛse no so, sɛnea Awurade se; efisɛ mede wɔn amumɔyɛ bɛkyɛ wɔn, na wɔn bɔne de, merenkae bio.» Yeremia 31:31–34.
All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”
Propheta ahrun a-identifika ar “last days,” sya ekspresyun a “last days,” na propesiya, ta representa tiempo na panawen ti panangukom. Ti umuna nga anghel dimteng idi 1798, iti tiempo ti panungpalan, tapno ibaga ti pannakailukat ti panangukom idi 1844, nga isu met ti yaay dagiti “last days.” Dagiti “last days,” ket dagiti “days” ni Jeremias a umayto, inton ti Dios ket “pakawanenna” ti “kinadakes” ken “saanen a laglagipenna” dagiti basol dagiti tattaona. Dayta nga aramid ket maipatungpal babaen ken Cristo, kas Nangato a Padi iti antitypical nga aldaw ti pannakaabbong, iti uneg dagiti “last days.”
Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.
Asɛm no yɛ sɛ, sɛ Millerite Adventism de gyidi kɔɔ so nantewee wɔ ɔbɔfo a ɔto so mmiɛnsa no hann a ɛrekɔ anim mu, a ɛbae wɔ Ɔkɔtɔber 22, 1844 no mu a, anka wɔne Yesu wɔ wɔn daa fie dedaw. Eyi na Yeremia kyerɛ bere a ɔka sɛ, “nnansa no akyi.” “Nnansa no” yɛ nkɔmhyɛ bere ahorow a ɛde baa 1844 mu, na ɛbaa awiei wɔ hɔ. Ɛno ne “nnansa” a Daniel ti du mmienu ka ho asɛm no.
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 12:13.
Nguni uhambe ngendlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku. Daniyeli 12:13.
At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.
“အဆုံးကာလတို့၌” ဟူ၍လည်းကောင်း၊ သို့မဟုတ် ယေရမိ ပြောသကဲ့သို့ “ထိုနေ့ရက်များနောက်၌” ဟူ၍လည်းကောင်း၊ ခရစ်တော်သည် မိမိ၏ပညတ်တရားကို မိမိလူမျိုး၏ အတွင်းအင်္ဂါများ၌ ထည့်သွင်း၍၊ မိမိ၏ပညတ်တရားကို သူတို့၏ စိတ်နှလုံးပေါ်မှာ ရေးထားရန် ရည်ရွယ်တော်မူခဲ့သည်။ အတွင်းအင်္ဂါများဟူသည် အောက်ပိုင်းသဘောသဘာဝကို ဆိုလိုပြီး၊ ပေါလု ခေါ်သကဲ့သို့ ဇာတိပကတိဖြစ်သည်။ စိတ်နှလုံးဟူသည်မူ အထက်ပိုင်းသဘောသဘာဝကို ဆိုလိုသည်။ ထိုပဋိညာဉ်သည် မိမိ၏လူမျိုးအား ပြောင်းလဲခြင်း၌ စိတ်သစ်တစ်ရပ်ကို ပေးမည်ဟုလည်းကောင်း၊ ဒုတိယအကြိမ် ကြွလာတော်မူခြင်း၌ ကိုယ်ခန္ဓာသစ်တစ်ရပ်ကို ပေးမည်ဟုလည်းကောင်း ကတိပြုထားသည်။ လူသည် ဘုရားသခင်၏ ပုံသဏ္ဌာန်တော်အတိုင်း ဖန်ဆင်းခံရ၍ အထက်ပိုင်းသဘောသဘာဝနှင့် အောက်ပိုင်းသဘောသဘာဝတို့ကို ပိုင်ဆိုင်သော အာဒံနှင့်အတူ ကျဆုံးခဲ့သည်။ ခရစ်တော်၏ ပဋိညာဉ်သည် လူသားမျိုးနွယ်ကို ၎င်းတို့၏ နှစ်မျိုးပါဝင်သော သဘောသဘာဝနှင့်တကွ အပြစ်၏ ကျိန်ခြင်းမှ ရွေးနှုတ်ရန် ဖြစ်သည်။
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Payan ñancha aka uraqpachan qhipa p'iqinchäwipanxa, Diosan arust'äwipaxa kamachinakap phuqhir markapampix machaqata mayjt'ayatäñapawa. ‘Uka urunxa nayax jupanakatakix pampan animalanakampisa, alaxpachan jamach'inakampisa, uraqin qatatirinakampisa mä arust'äwi lurä; arconsa espadasa nuwasïwsa uraqitxa p'akjjä, ukhamat jupanakarux sumankañampi ikintapxañapataki. Ukat nayax jumampix wiñayataki casarä; jïsa, nayax jumampix chiqapar kankañampi, taripäwimpi, munasiñampi, khuyapayasiñampiw casarä. Chiqaparuqit nayax jumampix suma iyawsäwimp casarä; jumasti Tatitur uñt'äta.’
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.
“‘En aquel día acontecerá que yo responderé, dice el Señor; responderé a los cielos, y ellos responderán a la tierra; y la tierra responderá al trigo, al vino y al aceite; y ellos responderán a Jezreel. Y la sembraré para mí en la tierra; y tendré misericordia de la que no había alcanzado misericordia; y diré a los que no eran mi pueblo: Tú eres mi pueblo; y ellos dirán: Tú eres mi Dios.’ Oseas 2:14-23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘En aquel día,... el remanente de Israel, y los que hayan escapado de la casa de Jacob,... se apoyarán con verdad en Jehová, el Santo de Israel.’ Isaías 10:20. De ‘toda nación, y tribu, y lengua, y pueblo’ habrá quienes responderán gustosamente al mensaje: ‘Temed a Dios, y dadle gloria, porque la hora de su juicio ha llegado.’ Se apartarán de todo ídolo que los ate a esta tierra, y ‘adorarán a aquel que hizo el cielo, y la tierra, y el mar, y las fuentes de las aguas.’ Se librarán de todo enredo, y estarán ante el mundo como monumentos de la misericordia de Dios. Obedientes a todo requerimiento divino, serán reconocidos por los ángeles y por los hombres como aquellos que ‘guardan los mandamientos de Dios, y la fe de Jesús.’ Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘He aquí, vienen días, dice el Señor, en que el que ara alcanzará al segador, y el que pisa las uvas al que siembra la semilla; y los montes destilarán vino dulce, y todos los collados se derretirán. Y haré volver del cautiverio a mi pueblo Israel, y edificarán las ciudades asoladas, y las habitarán; plantarán viñas, y beberán el vino de ellas; harán también huertos, y comerán el fruto de ellos. Y los plantaré sobre su tierra, y nunca más serán arrancados de su tierra que yo les di, dice el Señor tu Dios. Amós 9:13–15.’” Review and Herald, 26 de febrero de 1914.
When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.
یەکاتێک یەرەمیا دەڵێت: «دوای ئەو ڕۆژانە»، ئەو «ڕۆژانە»ی پێش کارەکەی ئەوەی بە مەسیح وەک هاتنی ناگەهانی بۆ پەرستگاکەی بۆ پاککردنەوەی نیشان دراوە، ماوە پێشبینییەکان بوون کە لە 1798 و 1844 کۆتاییان هات. کۆتایی ئەو ڕۆژە پێشبینییانە (ماوەکان)، ئەو چل و شەش ساڵە دیاری کرد کە تێیدا مەسیح پەرستگای میللەرییەکەی بنیاد نا، و کاتێک لە 22ی ئۆکتۆبەری 1844دا بەناگەهان هات، ئەو بەشی سێیەم لە ملاحی بەجێ دەهێنا، کە هەروەها ئەویش بەجێ هێنا کاتێک لە سەرەتای خزمەتگوزارییەکەی و لە کۆتایییدا پەرستگاکەی پاککردەوە.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
«د ئايمي ݢڠ دريڤد ڤمبلي دان ڤنجوال دنيا، عيسى مڠيسهركن ميسين-ڽ اونتوق مڠسوچيکن هاتي دريڤد چمَر دوسا،—دريڤد كإيڠينن دنيـاوي، هوس نفسو يڠ مementingkan diri، عادت يڠ جاهت، يڠ مروسقكن جيوه. مالاخي 3:1–3 دڤتيق.» The Desire of Ages, 161.
And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.
"Un api ta siran uray," niyat ni Cristo a dalusan ti templo a pinatakderna, a mangibagi iti trabahona iti panangdalus kadagiti puso dagiti tattaona manipud iti kinanladingit ti basol, wenno kas kinuna ni Jeremias, iti panangisuratna iti lintegna iti puspusoda ken iti uneg a paspasetda.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.
دیانکمیزلری اوچون عیب تاپaraq، ائدیر: «باخ، او گونلر گلیر،» دئییر رب، «من اسرائیل ائوی ایله و یهودا ائوی ایله یئنی بیر عهد باغلایاجاغام؛ آتالاری ایله باغلادیغیم عهد کیمی یوخ، او گون کی، اونلاری ائللرindən توتوب میصیر تورپاغیندان چیخارماقا آپاردیم؛ چونکی منیم عهدیمده ثابت قالмадیلار، من ده اونلارا اعتنا ائتمədیم،» دئییر رب. «چونکی او گونلردن سونرا اسرائیل ائوی ایله باغلایاجاغیم عهد بودور،» دئییر رب؛ «قانونلاریمی اونلارین عقلینه یرلشدیراجاغام و اونلاری اورکلرینه یازاجاغام؛ من اونلارا تانری اولاجاغام، اونلار دا منه خلق اولاجاقلار.» عبرانیلار 8:8–10.
The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.
𞤒𞤵𞤣𞤵 “𞤧𞤲 𞤳𞤵𞤲𞤫 𞤦𞤫𞤬𞤫” 𞤲𞤫 𞤲𞤢 𞤁𞤢𞤲𞤭𞤴𞤫𞤤 “𞤳𞤢𞤲𞤣𞤫 𞤪𞤫𞤬𞤫” 𞤳𞤢𞤲𞤣𞤫 𞤰𞤫𞤲𞤭𞤲𞤮 1798 𞤢𞤣𞤫 1844. 𞤂𞤫𞤴𞤣𞤮 𞤤𞤫𞤱𞤮𞤪𞤣𞤫𞤲 𞤭𞤲𞤣𞤫 1798, 𞤲𞤣𞤫 𞤬𞤫𞤪𞤧𞤫𞤪 𞤲𞤣𞤫 𞤾𞤫𞤪𞤧 𞤲𞤢𞤴𞤭 𞤁𞤢𞤲𞤭𞤴𞤫𞤤 11, 𞤲𞤣𞤮 𞤳𞤫𞤱𞤫 𞤦𞤞𞤢𞤳𞤣𞤫 𞤳𞤵𞤥𞤢𞤤 𞤳𞤮𞤦𞤮 𞤳𞤢𞤲𞤳𞤮𞤪𞤣𞤮 𞤳𞤮 𞤳𞤫𞤪𞤭𞤲𞤣𞤫 𞤲𞤣𞤫 𞥑𞥐𞥐,𞥐𞥐𞥐. 𞤃𞤫𞤤𞤫 𞤖𞤫𞤦𞤪𞤵 “lot” 𞤲𞤣𞤫 𞤠𞤼𞤢 𞤺𞤭𞤥𞤢 𞤧𞤢𞤪𞤫 𞤳𞤮 𞤴𞤫𞤪𞤢𞤤 𞤳𞤢𞤲𞤣𞤫 𞤥𞤢𞤪𞤫 𞤦𞤫 𞤳𞤫𞤲𞤣𞤫 𞤳𞤢𞤴𞤣𞤮 𞤳𞤮 𞤻𞤵𞤼𞤵𞤪𞤣𞤮 𞤨𞤵𞤤𞤮 𞤥𞤢𞤪𞤮. 𞤁𞤢𞤲𞤭𞤴𞤫𞤤 𞤱𞤭𞤪𞤢𞤤 𞤲𞤣𞤫 𞤳𞤮𞤴𞤣𞤵 𞤢𞤣𞤫 𞤫𞤧𞤴𞤢 (𞤲𞤣𞤫 𞤥𞤢𞤴𞤣𞤫), 𞤧𞤲 𞤴𞤭𞤴𞤢 “𞤳𞤢𞤲𞤣𞤫 𞤪𞤫𞤬𞤫,” 𞤳𞤮 𞤲𞤣𞤫 1844, 𞤳𞤭𞤼𞤵𞤣𞤮 𞤱𞤭𞤲𞤣𞤭𞤲𞤺𞤮 𞤴𞤢𞤴𞤮 𞤫 𞤻𞤵𞤼𞤵𞤪𞤣𞤮 𞤥𞤢𞤪𞤮 𞤧𞤢𞤱𞤢 𞤳𞤫𞤲𞤣𞤮.
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 12:13.
Nguni uhambe ngendlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku. Daniyeli 12:13.
The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.
«Охири рӯзҳо»-и «поёни рӯзҳо» ба пешгӯиҳои замонӣ ишора мекунад, ки дар соли 1844 ба анҷом расиданд, зеро баъд аз он замони пешгӯёна дигар намебуд. Ду ҳазору сесад сол, ки рӯъёи marah буд, яъне зуҳури ногаҳонии Масеҳ дар муқаддасгоҳи Худ, низ он вақт ба анҷом расид, ва ду ҳазору панҷсаду бист соли хашми охирин низ ба поён расид, ҳамон гуна ки рӯзҳои хашми аввал дар вақти поён дар соли 1798 ба анҷом расида буданд. «Баъд аз он рӯзҳо», чунон ки Ирмиё ба он ишора кардааст, баъдтар аз ҷониби Павлус мавриди баён қарор гирифт. Павлус ба «баъд аз он рӯзҳо»-и Ирмиё ду бор ишора мекунад, зеро Павлус танҳо ба аҳде, ки мебоист «баъд аз он рӯзҳо» барқарор гардад, намепардозад, балки муҳимтар аз он, кори Масеҳро ҳамчун Саркоҳин муайян месозад.
For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.
Chifukwa ndi nsembe imodzi iye anawakwaniritsa kwamuyaya iwo amene ayeretsedwa. Ndipo Mzimu Woyera nayenso ndi mboni kwa ife; pakuti atatha kunena kale, Ili ndi pangano limene ndidzapangana nawo pambuyo pa masiku aja, ati Ambuye, Ndidzaika malamulo anga m’mitima mwawo, ndipo m’maganizo mwawo ndidzawalemba; Ndipo machimo awo ndi mphulupulu zawo sindidzazikumbukiranso konse. Tsopano pamene pali kukhululukidwa kwa izi, palibenso nsembe ya uchimo. Chifukwa chake, abale, pokhala ndi chikhulupiriro cholimba cholowera m’Malo Opatulikitsa mwa mwazi wa Yesu, mwa njira yatsopano ndi yamoyo, imene iye anatipatulira, kudzera m’chingambwe, ndiko kuti, m’thupi lake; ndipo pokhala ndi Wansembe Wamkulu pa nyumba ya Mulungu. Ahebri 10:14–21.
The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.
دوو سەد و بیست ساڵەکەی کە پەیوەندی دەدات بە پێشبینیی بینینی «مارا»ی دەرکەوتنی مەسیح، لەگەڵ پێشبینیی دوو هەزار و پێنج سەد و بیست ساڵی بینینی «خازۆن»ی مێژووی پێغەمبەرانە، سەرەتای ئەو دوو ماوە پێشبینیکراوانە بەیەکەوە دەبەستێت یان پەیوەندیدا دەخات، بە پەیوەندییەکی هێمایی کە یەکگرتنی مرۆڤایەتی لەگەڵ خودایەتی نیشان دەدات؛ ئەو کارەی کە مەسیح لەو پاککردنەدا بەجێی دەگەیەنێت کە لە ماوەی بزوتنەوەی فریشتەی سێیەمدا ڕوو دەدات، و ئەنجامەکەشی ئەو پەیمانەیە کە لەگەڵ سەد و چل و چوار هەزار دەیبەستێت.
The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.
چازون کی رؤیا، جو ہیکل کے پامال کیے جانے کی تصویر پیش کرتی ہے، اُس انسانیت کی رؤیا ہے جو باغِ عدن میں آدم کی سرکشی کے بعد سے گناہ کے سبب پامال ہوتی آئی ہے؛ اور مراہ کی رؤیا، جو مسیح کے ہیکل کو بحال کرنے اور پاک کرنے کے کام کو ظاہر کرتی ہے، دونوں 22 اکتوبر 1844 کو پوری ہوئیں۔ خدا کے غضب کی دو پچیس سو بیس سالہ نبوتیں ہیں، جو لشکر اور مقدِس کے پامال کیے جانے کی نمائندگی کرتی ہیں۔
Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.
As prophecies ni igam ih panangyurak iti tao, a maisublinto babaen iti sirmata ti marah. Dagita dua a pungtot ti Dios a maibusor iti ilina ket isuda met ti mangiparangarang iti pungtot a maipatungpal iti natnag a sangkataoan, a maisalakanto laeng ken maisublinto babaen iti aramid ni Cristo iti panagbangon manen ken panangdalus iti natnag a templo.
The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.
Ամենայն մարդկության երկու վրդովմունքները ներկայացնում են մարդու բարձր և ստոր բնությունները։ Ադամի անկման ժամանակ ստոր բնությունը գերիշխանություն ստացավ բարձր բնության վրա, մինչդեռ Քրիստոսի նպատակը մարդկանց համար այն էր, որ բարձր բնությունը իշխեր ստոր բնության վրա։ Ադամի անկման ժամանակ բարձր բնությունը ընկավ ստոր բնության ցանկությունների ներքո, և Աստծու նպատակը շրջվեց։ Ահա թե ինչ է նշանակում աստվածաշնչյան «դարձը»։ Դարձի գալ նշանակում է, որ բարձր բնությունը վերականգնվի իր իշխող դիրքին՝ ստոր բնության վրա։ Դարձի բերել նշանակում է շրջել կամ գլխիվայր շուռ տալ։
The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.
ᎢᎬᎪᎨ ᎤᏔᎷᎩ ᎤᏔᏅᏙ ᎾᎿ ᎤᏴᏫᏯ ᎤᏪᏥᎵ ᏗᎦᎳᏫ ᎤᏓᏁᎸᎢ, ᎾᏍᎩ ᎢᎬᎪᎯ ᎤᏔᏅᏙ ᎤᎵᏌᎳᏛ ᎤᏃᎴᎯᏍᏗ ᎤᏬᎯᏳ ᎤᏃᎯᏳᏗ ᎤᏪᏥᎵ ᎤᏍᏆᎸᏔᏅ ᏚᎵᏍᏔᏅ ᎤᏲᎢ. Ꮎ ᎤᏔᏅᏙ ᎢᎬᎪᎯ ᎤᎷᏤ, ᎦᏅᎯᏳ ᎦᎶᏁᏛ ᎤᏫᏒ ᎤᎵᏍᏕᎸᏙᏗ ᎠᏚᎢᏍᏗ ᎾᎿ ᎢᎬᎪᎯ ᎤᏓᎴᏅᎮᎢ, ᎠᎴ ᎾᎿ ᎤᏓᎴᏅᎮ ᎤᏚᎸᏗ ᎠᏂᎦᎵᏍᎨ ᎤᏬᎯᏳ ᎤᏃᎯᏳᏗ, ᎾᏍᎩ ᎤᏚᎸᏗ ᎠᎩᎦᏴᎵᎨ ᎠᏰᎸ. ᎦᎶᏁᏛ ᎤᏓᎴᏅᎮ ᎤᏙᎯᏳᏒ ᎠᏚᎢᏍᏗ ᏅᎦᎵᏍᎪ ᎢᎦ ᎠᎹᏟ ᎠᏚᎾᎥᎾ ᎤᏓᏅᏖᏍᎬᎢ.
“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.
“Cristo amuyeipe hag̃ua, pe plan de salvación osẽ porã hag̃uáicha, oñepyrũva’erãha pe tembiapo ohepyme’ẽ jeývo yvypórape upe tendaite guive oñepyrũ haguépe pe ñehundi. Adán ho’a akãhatãrõgui hi’upyrã rehe. Oikuaaukávo hag̃ua yvypórape iñemoĩ porã tekotevẽha iñe’ẽrendu hag̃ua Tupã léipe, Cristo oñepyrũ hembiapo redentór rehe omoambuévo yvypóra rete jepokuaa. Pe ñemboguejy teko marangatúpe ha pe ñembyaipa ñemoñare rehegua, hetavérõ, ou hi’upyrã vai ñemoĩrũgui.” Testimonios, tomo 3, 486.
The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.
ᎢᏳ ᎠᏍᎦᏯ ᎤᏐᏅ ᎠᎵᏰᎵᏒ ᎤᎵᏃᎮᏍᏗ ᎤᏌᎯᎸᏔᏅ ᎤᏟ ᎤᏓᏅᏙ ᎤᎬᏫᏳᎯ ᏗᏂᏴᏫᏯ, ᏧᎦᏃᏮ ᎠᏰᎵ ᎤᏕᎶᏆᎥ ᏗᎦᏚᎲ, ᎾᎿ ᏥᏕᎳᏏᎵᎻ ᎠᏓᏍᎪᎸᎢ, ᎾᏍᎩ ᎦᏚᎲ ᎤᏁᎳᏅᎯ ᎤᏑᏰᏛ ᎤᏪᏧᎢᏍᏗ ᏚᏙ ᎾᎿ ᎤᏂᏍᏗᏱ. ᎦᏚᎩ 22, 1844 ᎤᏓᏅᏖᏗ, ᎾᏍᎩ ᏧᎵᏍᏕᎸᏙᏗ ᎦᎶᏁᏛ ᎤᏚᎵᏍᎬ ᎤᏛᏁᏗᏱ, ᎠᎴ ᎾᏍᎩ ᏗᎨᏥᏙᎦ ᎢᎪᎯᏛ ᎤᏛᏂᏙᎭ, ᎢᏏᎩᎵ ᎠᏂᏔᎵ ᏗᏦᏗᏔᎯ ᏓᏟᏌᏅ ᎠᎾᏛᎦᎸᏍᎩ ᎾᏍᎩ ᎤᏙᏢᏒᎢ។
When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.
येक़ेज़केल की दोनों लकड़ियाँ जब सदा के लिये एक लकड़ी बना दी जाती हैं, तो यह उस वाचा की पहचान कराती है जिसमें मसीह अपनी प्रजा में से पाप को सदा के लिये दूर कर देता है, और उच्च तथा निम्न स्वभाव अपनी उचित श्रेणीबद्ध व्यवस्था में लौटा दिये जाते हैं, और मनुष्य एक बार फिर से संपूर्ण हो जाते हैं। अपरिवर्तित अवस्था में, मनुष्य का निम्न स्वभाव, जो पहली जलजलाहट के द्वारा निरूपित है, मनुष्य के उच्च स्वभाव पर, जो अंतिम जलजलाहट के द्वारा निरूपित है, राज्य करता था। इस प्रकार, पहली जलजलाहट उत्तरी राज्य के विरुद्ध थी, जो भौगोलिक रूप से दक्षिणी राज्य के “ऊपर” था।
The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.
౨౨౦ సంవత్సరాలు—దైవత్వముతో మానవత్వమును, వాటి పరస్పర ఆరంభములలో, మరాహ్ మరియు ఖాజోన్ అనే రెండు దర్శనములను కలుపు ఆ కాలము—క్రీస్తు నూట నలభై నాలుగు వేల మందితో కూడి మూడవ దూత కార్యమును సమాప్తి చేసినప్పుడు, రెండూ ఒక్క కర్రగా ఏకమగును. ఇది దక్షిణ రాజ్యమునకు విరోధముగా ఉన్న అంతిమ ఆగ్రహ ప్రవచనము, 1844లోని ప్రత్యక్షత గురించిన ప్రవచనముతో కలిసియున్నదని సూచించును; ఏలయనగా నిబంధన మారుమనస్సులో ఒక క్రొత్త మనస్సును అనుగ్రహించును, అయితే క్రొత్త శరీరము (ఉత్తర రాజ్యము) మాత్రం రెండవ రాకడలో కన్నుమూసి తెరచునంతలోనే పునరుద్ధరింపబడును.
Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.
दानिय्येल ग्यारहको चालीसौँ पदले अन्तका दुवै समयहरूलाई पहिचान गर्दछ, र यसो गर्दा प्रकाश अध्याय तेह्रको पृथ्वी-जन्तुको इतिहासको अवधिभित्र भविष्यवाणीसम्बन्धी इतिहासको आन्तरिक र बाह्य दुवै रेखालाई जोड दिन्छ। उक्त पदमा खोलिएका सत्यहरूले ख्रीष्ट आफ्ना जनभित्र पहिचान गर्न र पूरा गर्न आउनुभएको सत्यका आन्तरिक र बाह्य दुवै रेखाहरूलाई प्रतिनिधित्व गर्छन्। मानवता जब दिव्यतासँग संयुक्त हुन्छ, तब पाप गर्दैन भन्ने सत्य ज्ञानको खोलेिनुको प्रभावसँग सम्बन्धित ज्योतिमा प्रतिनिधित्व गरिएको छ, र यसले अन्तिम दिनहरूमा परमेश्वरका जनको आन्तरिक सत्यलाई प्रतिनिधित्व गर्दछ। संसारलाई आर्मागेडोनतर्फ डोर्याउने शक्तिहरूबीचको युद्धद्वारा प्रतिनिधित्व गरिएको ज्योति अन्तिम दिनहरूमा परमेश्वरका जनको बाह्य सत्य हो।
We will continue this study in the next article.
Ñoqanchik kay yachayta qatiqkuna qhipa qillqapiqa qatiqtasunchik.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Ang pulong sang Ginoo nag-abot naman sa akon, nga nagasiling: Dugang pa, ikaw anak sang tawo, magkuha ka sang isa ka kahoy nga sulatan, kag isulat sa iya, Para kay Juda, kag para sa mga anak sang Israel nga iya mga kaupod: dayon magkuha ka sang isa pa ka kahoy nga sulatan, kag isulat sa iya, Para kay Jose, ang kahoy ni Efraim, kag para sa bug-os nga banwa sang Israel nga iya mga kaupod: Kag idugtong sila ang isa sa isa pa sa isa ka kahoy; kag mangin isa sila sa imo kamot. Kag kon ang mga anak sang imo katawhan maghambal sa imo, nga nagasiling, Indi bala ipakita mo sa amon kon ano ang buot mo silingon sini? Hambala sila, Amo ini ang ginasiling sang Ginoong Dios; Yari karon, kuhaon ko ang kahoy ni Jose, nga yara sa kamot ni Efraim, kag ang mga banwa sang Israel nga iya mga kaupdanan, kag idugang ko sila upod sa iya, bisan upod sa kahoy ni Juda, kag himuon ko sila nga isa ka kahoy, kag mangin isa sila sa akon kamot. Kag ang mga kahoy nga imo ginasulatan mangin sa imo kamot sa atubangan sang ila mga mata. Kag hambala sila, Amo ini ang ginasiling sang Ginoong Dios; Yari karon, kuhaon ko ang mga anak sang Israel gikan sa tunga sang mga pagano, sa diin sila nagkadto, kag tipunon ko sila halin sa tagsa ka dapit, kag dal-on ko sila sa ila kaugalingon nga duta: Kag himuon ko sila nga isa ka pungsod sa duta sa ibabaw sang mga kabukiran sang Israel; kag isa ka hari ang mangin hari nila tanan: kag indi na sila mangin duha ka pungsod, ukon mabahin pa gid sa duha ka ginharian: Indi man nila paghulison pa gid ang ila kaugalingon pinaagi sang ila mga diosdios, ukon sang ila mga makalilisang nga butang, ukon sang bisan ano nila nga mga paglapas: kundi luwason ko sila gikan sa tanan nila nga mga puluy-an, diin sila nakasala, kag limpyuhon ko sila: gani mangin akon sila nga katawhan, kag ako mangin ila Dios. Kag si David nga akon alagad mangin hari sa ila; kag sila tanan may isa ka manugbantay: magalakat man sila sa akon mga paghukom, kag tumanon nila ang akon mga kabalaoran, kag himuon nila ini. Kag magapuyo sila sa duta nga akon ginhatag kay Jacob nga akon alagad, diin nagpuyo ang inyo mga ginikanan; kag magapuyo sila didto, sila, kag ang ila mga anak, kag ang mga anak sang ila mga anak sa walay katubtuban: kag si David nga akon alagad mangin ila principe sa walay katubtuban. Dugang pa himuon ko sa ila ang isa ka katipan sang paghidait; ini mangin walay katubtuban nga katipan sa ila: kag ipahamtang ko sila, kag padamuon ko sila, kag ibutang ko ang akon balaan nga puluy-an sa tunga nila sa walay katubtuban. Ang akon tabernakulo man yara sa ila: oo, ako mangin ila Dios, kag sila mangin akon katawhan. Kag mahibalo ang mga pagano nga ako ang Ginoo nga nagabalaan sa Israel, kon ang akon balaan nga puluy-an yara sa tunga nila sa walay katubtuban. Ezequiel 37:15–28.