The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

شی کلییدی بۆ ناساندنی ڕوسیا وەک ئەو هێزەی کە لە ساڵی 2014 شەڕی ئۆکراینی دەستپێکرد، «قەڵا»یە، کە سەرە، یان پایتەختی شانشینەکەیە. پەرستگای مرۆڤی لە سەر و لەش پێکهاتووە. سەر سروشتی بەرزترە، و لەش سروشتی نزمترە. ئەو «حەوت کاتە»یەی لە 1844 کۆتایی هات، پاشان دەبوو بە ئۆرشەلیمەوە بپەیوەسترێت، کە سەری یەهودا بوو. لە پەرستگای ئۆرشەلیمدا تەختی پاشا، کە سەری ئۆرشەلیمە، و ئۆرشەلیمیش سەری یەهودا بوو، هەبوو. یەکگرتنی خوایەتی لەگەڵ مرۆڤایەتی، کە نوێنەرایەتی مۆرکردنی سەد و چل و چوار هەزار دەکات، وەک وەرگرتنی «مێشکی مەسیح» پیشان دراوە. مێشک سروشتی بەرزترە، و بۆیە ئەویش «سەر»ە.

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

जब दानिय्येल द्वारा निरूपित लोग उस स्त्रीलिंगी कारणकारी दर्शन को देखते हैं, जो उन्हें मसीह के स्वरूप में परिवर्तित कर देता है, तब वे मसीह का मन प्राप्त कर चुके होते हैं, जो दूसरा आदम है और आत्मिक है। उस समय उनका शाब्दिक शारीरिक मन, जिसे उन्होंने प्रथम आदम से उसके पतन के पश्चात् और अपनी सृष्टि की व्यवस्था को उलट देने के बाद वंशानुगत रूप में पाया था, क्रूस पर चढ़ा दिया जाता है। वह शारीरिक मन, जो परमेश्वर की व्यवस्था के विरुद्ध युद्ध करता है, और जिसे उन्होंने अपने जन्म के समय अपनी किसी भी पसंद के बिना प्राप्त किया था, मसीह के मन से प्रतिस्थापित कर दिया जाता है, जिसे वे अपनी ही पसंद से प्राप्त करते हैं, और जो परमेश्वर की व्यवस्था के प्रति पूर्णतः आज्ञाकारी है। तब उनका नया मन और मसीह का मन एक ही मन हो जाते हैं, और दोनों स्वर्गीय स्थानों में सिंहासन पर एक साथ निवास करते हैं। मन्दिर के भीतर एक स्थान है जहाँ परमेश्वर का सिंहासन स्थित है, और मनुष्य, जो परमेश्वर के स्वरूप में सृजे गए हैं, मन्दिर के भीतर एक विशिष्ट स्थान रखते हैं, जो परमेश्वर की उपस्थिति के लिए अभिकल्पित है।

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Ā plas lā i no stap long daunpela pasin bilong ol, em pasin we kingdom bilong not i makim. Em i stap long ples we kingdom bilong saut i makim, em ples we God i bin makim long putim nem bilong Em, em karakter bilong Em. Dispela ples i stap long Jerusalem, tasol olsem Jerusalem em kapitol bilong Judah, Jerusalem em het, tasol het bilong dispela kapitol em king. Na Jerusalem i bin makim bilong kamap kapitol, na long wankain pasin tu em i bin makim olsem ples we God bai putim tempel bilong Em. Orait long tempel bilong Em, Em i putim sia king bilong Em. Kingdom bilong saut i makim antap moa pasin bilong man, tasol em tu i gat wanpela spesel rum bilong sia king bilong king. Sista White i kolim dispela ples olsem “citadel” bilong sol. Wanpela citadel, long mining stret bilong en, em wanpela strongpela banis.

“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

«ار کِ دل باید به خدا سپرده شود، وگرنه حقیقتِ خدا در حیات و منش اثرِ تقدیس‌کننده نخواهد داشت. امّا حقیقتی اندوه‌بار این است که بسیاری از کسانی که نامِ مسیح را بر خود دارند، هرگز دل‌های خویش را با سادگی به او نسپرده‌اند. آنان هرگز ندامتِ ناشی از تسلیمی کامل به مطالباتِ مسیحیت را تجربه نکرده‌اند، و در نتیجه، قدرتِ دگرگون‌سازِ حقیقت در زندگی ایشان حضور ندارد؛ نفوذِ عمیق و نرم‌کنندهٔ محبتِ مسیح در حیات و منش آشکار نمی‌گردد. امّا اگر شبانانِ زیردست با مسیح مصلوب شده بودند و برای خدا زیست می‌کردند تا با شبانِ اعظمِ گله همکاری کنند، چه کار بزرگی در خوراک دادن به گلهٔ خدا می‌توانست انجام گیرد! مسیح انسان‌ها را فرا می‌خواند تا همان‌گونه کار کنند که او کار کرد. نیاز به شهادتی ژرف‌تر، نیرومندتر و الزام‌آورتر دربارهٔ قدرتِ حقیقت هست، آن‌گونه که در دینداریِ عملیِ کسانی دیده می‌شود که به اقرارِ خود به آن ایمان دارند. محبتِ نجات‌دهنده در جان، به تغییری قاطع در شیوه‌ای خواهد انجامید که کارکنان برای جان‌های آنان که در حال هلاک شدن‌اند زحمت می‌کشند. هنگامی که حقیقت ارگِ جان را در اختیار گیرد، مسیح بر دل تخت می‌نشیند، و آنگاه عاملِ انسانی می‌تواند بگوید: «با مسیح مصلوب شده‌ام؛ با این همه زیست می‌کنم؛ لیکن نه من، بلکه مسیح است که در من زندگی می‌کند؛ و آن زندگی را که اکنون در جسم می‌زیَم، به ایمانِ پسرِ خدا می‌زیَم، که مرا محبت نمود و خویشتن را برای من تسلیم کرد.» Review and Herald, October 9, 1894.»

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

«Жанның қамалы» — «Мәсіх таққа отырғызылған» орын. Мәсіхтің таққа отырғызылуы тән айқышқа шегеленген кезде жүзеге асады, ал Пауылдың анықтамасы бойынша тән — төменгі табиғат, және ол солтүстік патшалық болып табылады. Сондықтан солтүстік патшалықтың пайғамбарлығы тек 1798 жылға дейін ғана жетті. Төменгі табиғат Құдайлықпен біріктіріле алмайды; ол Екінші келуде көзді ашып-жұмғанша өзгертілуге тиіс. Құрамында Иерусалим болған «бас», әрі киелі орын болған «бас» бар оңтүстік патшалық 1844 жылға дейін жетті, өйткені ол тәнді айқышқа шегелеуді таңдай алатын және сенім арқылы Ең Киелінің қамалына еніп, Мәсіхпен бірге тағында отыра алатын жоғары табиғатты бейнеледі. Сол бірігу мен сол таққа отырғызылу жүзеге асатын орын — адам ғибадатханасының қамалы. Он бірінші тараудың оныншы аяты басты бекініс ретінде анықтайды, бірақ бұл ақиқат Ишаяның куәлігімен ғана бекітіледі, ал ол бекініске (қамалға) қатысты ақиқаттың сыртқы және ішкі қолданылуларында түсінілуін талап етеді.

“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

“Көннүөнү Сөҕөрөөн суруйааччыбыт рухани аһыыбыт буоларга иһин. «Мин — олох килиэппитэбин», — диэтэ Христос; «миэхэ кэлэр киһи хаһан да астаабат, миэхэ итэҕэр киһи хаһан да уутаабат». Аар дойду ыраас, хоспоһук суох ысын санааҕа кыһалҕаттан өлөрөллөр. Христос — ысын санаа. Кини тыллара — ысын санаа, уонна ол тылларга үрдүккэ көрүнэртэн дириҥэрэ суолтала баар, уонна кыайыыһыма суох курдук көрүнэр быһыыларааҕар таһынан баһылыыраах кыахтара баар. Ытык Өрүс ыытыллыбыт өй-санаалар бу тыллар суолтатын өйдүүрэ. Батыһа харах эмтээһининэн харахпыт аһынныҥа, үрдүк ысын санаа баайын, ол өйдөбүл баайдара үрдүккэ күмүс өйдөбүл буолан таһарыы аннынан көмүһүллүбүт буоллар да, билиэхпит.”

“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

“Ang kamatuoran delikado, pinino, ug halangdon. Sa diha nga kini maoy mohimo sa kinaiya, ang kalag motubo ilalom sa iyang langitnong impluwensiya. Matag adlaw ang kamatuoran pagadawaton sa kasingkasing. Sa ingon niini atong kan-on ang mga pulong ni Cristo, nga iyang giingon nga espiritu ug kinabuhi. Ang pagdawat sa kamatuoran magahimo sa matag modawat niini nga anak sa Dios, manununod sa langit. Ang kamatuoran nga gitipigan sa kasingkasing dili bugnaw, patay nga sulat, kondili buhing gahum.”

“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

«Раст ҳақиқати муқаддас ва илоҳист. Он дар ташаккули хислате ба шабоҳати Масеҳ аз ҳар чизи дигар қавитару пуриқтидортар аст. Дар он пуррагии шодӣ ҳаст. Вақте ки он дар дил гиромӣ дошта мешавад, муҳаббати Масеҳ аз муҳаббати ҳар инсони дигар авлотар дониста мешавад. Ин аст масеҳият. Ин аст муҳаббати Худо дар ҷон. Ҳамин тавр, ҳақиқати поку беолоиш қалъаи ҳастиро ишғол мекунад. Ин суханон ба иҷро меоянд: “Ва дили нав ба шумо хоҳам дод, ва рӯҳи нав дар андаруни шумо хоҳам ниҳод.” Дар зиндагии касе, ки зери таъсири ҷонбахши ҳақиқат зиндагӣ ва кор мекунад, як навъ наҷобат вуҷуд дорад.» Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Daniyel kitabının on birinci fəslindəki peyğəmbərlik tarixinin həmin görüntüsü, ikinci ayədə, altıncı və ən varlı prezidentin on birinci ayədən on beşinci ayəyədək olan hissədə başla, yəni Rusiya ilə uyğunlaşdığı zaman başlanır. Həmin tarixdə altıncı prezident yeddidən olub səkkizinci olacaq və o, Amerika Birləşmiş Ştatlarında kilsə ilə dövlət birləşib on altıncı ayədə öz murdar zinakarlıqlarını yaxınlaşmaqda olan bazar günü qanununda tamamladıqda hökmranlıq edəcək.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Ꮎ ᎤᏰᎸᎢ ᎿᏉ ᎢᎦᏛ ᎢᎦᏃᎯᏍᏗ ᎠᎴ ᎤᏲᎱᏎᎵ ᏦᎢ ᎢᎦ ᎠᎴ ᎢᎦ ᎠᏰᎵ, ᎾᏍᎩ ᏕᏂᎵ ᎢᏍᎪᎯ ᎢᏯᏍᏆᏂᎪᎯᎯ ᎾᏍᎩ ᏅᏍᎪᎯ ᎢᎦ ᎢᎩ. ᏅᏍᎪᎯ ᎢᎦ ᎠᏲᎵᏱ ᏕᏂᎵ ᎤᏲᎵᎩ ᎤᎵᏍᎨᏂᏍᏗ ᎤᏍᏆᎸᎲᎢ, ᎾᏍᎩ ᏦᎢ ᎢᎦ ᎠᎴ ᎢᎦ ᎠᏰᎵ ᏧᏂᏲᎱᏒ ᎦᎳᏅᎯ ᎤᏅᏅ ᎨᏒ ᏗᏂᎦᎵᏦᏍᎬ ᎤᏍᏆᎸᎲᎢ, Ꮎ ᎨᏎ ᎢᏏᎩᎵ ᎤᏤᎵ ᎤᎿᎭᎥ ᎨᏒ ᎠᏁᎯ, Ꮎ ᎤᏂᏲᎱᏒ ᎤᏁᎬ ᎤᎵᏍᏆᏍᏗ ᏗᎪᎳᎩ ᎨᏒ—ᎦᏙᎯᏳ ᎠᏙᎴᎰᎯᏍᏗ ᎠᎦᏃᎮᏗ ᎠᏂᎯᏍᏗ ᎤᏂᏲᎱᏒ ᏔᎵᏁ ᏫᏗᎬᏁᎯᏍᏗ. Ꮎ ᎿᎭᏉ ᏕᏂᎵ ᎢᏍᎪᎯ ᎢᏯᏍᏆᏂᎪᎯ ᎤᏪᏣᏅᎢ, ᏦᎢ ᏕᎦᏎᏍᏗ ᎠᎾᏟᎶᏍᏔᏅ ᎨᏐᎢ.

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 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. 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. 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, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, 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. 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. Daniel 10:4–14.

প্রথম মাসের চব্বিশতম দিনে, যখন আমি মহান নদী হিদ্দেকেলের তীরে ছিলাম, তখন আমি আমার চোখ তুলে চাইলাম, আর দেখলাম, সুতিবস্ত্রপরিহিত এক ব্যক্তি, যার কোমর উফাজের উৎকৃষ্ট সোনায় বাঁধা ছিল; তাঁর দেহ বৈদূর্যমণির ন্যায়, তাঁর মুখ বিদ্যুতের আভাসের মতো, তাঁর চোখ অগ্নিদীপের মতো, তাঁর বাহু ও তাঁর পা দীপ্ত পিতলের বর্ণসদৃশ, এবং তাঁর বাক্যের ধ্বনি জনসমুদ্রের কলরবের ন্যায়। আর আমি, দানিয়েল, একাই সেই দর্শন দেখলাম; কারণ যারা আমার সঙ্গে ছিল তারা সেই দর্শন দেখেনি; তথাপি তাদের উপর এক মহাভয় নেমে এলো, ফলে তারা পালিয়ে গিয়ে নিজেদের লুকাল। অতএব আমি একাই রইলাম, এবং এই মহান দর্শন দেখলাম; আর আমার মধ্যে কোনো শক্তি অবশিষ্ট রইল না; কারণ আমার শোভা আমার মধ্যে বিকৃত হয়ে গেল, এবং আমি কোনো শক্তি ধরে রাখতে পারলাম না। তবু আমি তাঁর বাক্যের ধ্বনি শুনলাম; আর যখন আমি তাঁর বাক্যের ধ্বনি শুনলাম, তখন আমি মুখ থুবড়ে ভূমির দিকে মুখ করে গভীর নিদ্রায় পতিত হলাম। আর দেখ, এক হাত আমাকে স্পর্শ করল, যা আমাকে আমার হাঁটুর উপর এবং আমার হাতের তালুর উপর ভর দিয়ে তুলল। তখন তিনি আমাকে বললেন, হে দানিয়েল, অতি প্রিয় মানুষ, আমি তোমাকে যে কথাগুলি বলছি সেগুলি বুঝে নাও, এবং সোজা হয়ে দাঁড়াও; কারণ এখন আমি তোমার নিকটে প্রেরিত হয়েছি। তিনি যখন এই কথা আমাকে বললেন, তখন আমি কাঁপতে কাঁপতে দাঁড়ালাম। তখন তিনি আমাকে বললেন, হে দানিয়েল, ভয় করো না; কারণ যে প্রথম দিন থেকে তুমি বোঝার জন্য তোমার মন স্থির করেছিলে এবং তোমার ঈশ্বরের সম্মুখে নিজেকে দীন করেছিলে, সেই দিন থেকেই তোমার কথা শোনা হয়েছিল, এবং তোমার কথার কারণেই আমি এসেছি। কিন্তু পারস্য রাজ্যের অধিপতি একুশ দিন পর্যন্ত আমার বিরোধিতা করেছিল; কিন্তু দেখ, প্রধান অধিপতিদের একজন মীখায়েল আমাকে সাহায্য করতে এলেন; আর আমি সেখানে পারস্যের রাজাদের সঙ্গে রইলাম। এখন আমি তোমাকে বুঝিয়ে দিতে এসেছি যে অন্তিম কালে তোমার জাতির উপর কী ঘটবে; কারণ এই দর্শন এখনও বহু দিনের জন্য। দানিয়েল ১০:৪–১৪।

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Daniel yallqaña iskay chunka mayan urunaka llaquisiñ tukuyaru purisinaqhina, Cristopa rikuyñinta rikun, Cristopa siminkunataq uyarisin. Diospa Rimaynin qhawasqa, rimasqa ima rikuyqa, iskay kasta runakunata t’aqarin, hinaspan Danielqa ñanpi wañusqa karqa, payqa “hatun puñuypi” kasqanrayku.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

اے چیزاں اوہنے آکھیاں: تے ایس توں بعد اوہ اُناں نوں آکھدا اے، ساڈا دوست لعزر سُتّا پیا اے؛ پر میں جاندا آں، تاں جو میں اوہنوں نِند وچوں جگاواں۔ فیر اوہدے شاگرداں نے آکھیا، خداوندا، جے اوہ سُتّا پیا اے، تاں اوہ چنگا ہو جاؤ۔ پر یسوع نے اوہدی موت دی بابت آکھیا سی: پر اوہ سمجھدے سن جو اوہ نِند وچ آرام کرن دی گل کردا اے۔ تب یسوع نے اُناں نوں صاف صاف آکھیا، لعزر مر گیا اے۔ یوحنا 11:11–14۔

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

ئذٍ لَمَسَ جبرائيلُ دانيالَ للمرة الأولى، وأعلمه بالصراع السياسي الذي كان جارياً بينما كان دانيال ميتاً (نائماً)، وأنه الآن مزمعٌ أن يقدّم تفسير الرؤيا التي كانت قد حوّلت دانيال تَوّاً إلى صورة المسيح. ثم سيُلمَس بعد ذلك للمرة الثانية، من المسيح نفسه.

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, 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? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

A cuando amsaquellayta ñoqaman rimaykuchkaptin, uyaqta pampaman churakurqani, hinaspa upallayman tukurqani. Hinaqtinmi, qhawariy, runakunaq churinkunapa rikchaynin hina kaq hukqa simiyta llamk’achirqan. Chaymantam simiyta kicharirqani, rimarirqani, hinaspa ñawpaqpi sayashaqman nirqani: “Ay señorniy, kay visiónraykum llakikunaykuna ñoqaman kutirimun, manataqmi kallpayta waqaychayta atirqanichu. Imaynataq kay señorniypa kamachin kay señorniywan rimayta atinman? Ñoqapaqqa, chay ratollam mana ima kallpapas qhiparqarqanchu, nitaq samaypas ñoqapi qhiparqanchu.” Daniel 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Aua hangai te parau nei ki te poroite matamua a Ezekiela i roto i te pene toru ahuru ma hitu, no te mea i roto i na poroite e piti ta Ezekiela i parauhia ia faaite atu i te ivi pohe i roto i te peho, na te poroite matamua e hamanihia ’i te tino, aita râ i reira e aho to roto ia ratou, e aita atoa to ratou puai mai te nuu rahi itoito. Na te piti o te poroite a Ezekiela e farii ai taua mau tino ra i te aho no roto mai i na mata‘i e maha e e tia ratou i nia mai te hoê nuu rahi itoito; e i te piti o te pa-raa ia Daniela, “aita roa ’tura e puai toe i roto ia ’u nei, e aita atoa e aho toe i roto ia ’u.” I muri iho, ua pa-faahou-hia Daniela i te toru o te taime i te taatoaraa, e i te piti o te taime e Gabriela.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, 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. Daniel 10:18, 19.

Afei ebaa bio a na ɔde nea ɔte sɛ onipa no sɛso bɛkaa me, na ɔhyɛɛ me den, na ɔkae sɛ, O onipa a wɔdɔ wo yiye, nsuro: asomdwoe nka wo; yɛ den, yiw, yɛ den. Na bere a ɔkasa kyerɛɛ me no, minyaa ahoɔden, na mekae sɛ, Ma me wura nkasa; efisɛ woahyɛ me den. Daniel 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Ukunyatshelwa kwesithathu kukaDaniyeli, kuyisiprofetho sesibili sikaHezekeli, esiletha imizimba ukuba ime ngezinyawo zayo njengempi enkulu enamandla. Isiprofetho sakhe sibhekiswe kubantu abaqondayo ukuthi bafile, ngoba babesesililweni, njengoba noDaniyeli wayenjalo.

Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

Y entonces me dijo: Profetiza al viento, profetiza, hijo de hombre, y di al viento: Así ha dicho el Señor Dios: Ven de los cuatro vientos, oh aliento, y sopla sobre estos muertos, para que vivan. Y profeticé como me había mandado, y entró aliento en ellos, y vivieron, y se pusieron sobre sus pies, un ejército inmensamente grande. Entonces me dijo: Hijo de hombre, estos huesos son toda la casa de Israel; he aquí, ellos dicen: Nuestros huesos se secaron, y nuestra esperanza pereció; somos del todo destruidos. Ezequiel 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

El Señor ordena a Ezequiel que profetice, y le dice que el testimonio de la casa de Israel es que están muertos, sin esperanza y separados. Están de luto, como lo estaba Daniel, porque se sienten decepcionados por la predicción fallida del 18 de julio de 2020, y en esa condición, a Ezequiel se le dice que profetice.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Sự vậy, hãy nói tiên tri và bảo chúng rằng: Chúa là Đức Giê-hô-va phán như vầy: Nầy, hỡi dân Ta, Ta sẽ mở các mồ mả các ngươi, khiến các ngươi từ các mồ mả mình đi lên, và đem các ngươi vào đất Y-sơ-ra-ên. Khi Ta đã mở các mồ mả các ngươi, hỡi dân Ta, và đem các ngươi lên khỏi các mồ mả mình, thì các ngươi sẽ biết rằng Ta là Đức Giê-hô-va. Ta sẽ đặt Thần Ta trong các ngươi, thì các ngươi sẽ sống; Ta sẽ đặt các ngươi trong đất của chính mình. Bấy giờ các ngươi sẽ biết rằng Ta, Đức Giê-hô-va, đã phán điều ấy và đã làm thành, Đức Giê-hô-va phán vậy. Ê-xê-chi-ên 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Tàan u Yuum, leti’ Michael u noj ka’anal ángel, ku jéets’ óoltik u je’elo’ob yéetel u ka’ach testigoso’ob ti’ Apocalipsis once, leti’ob xan tu’ux ka’ajsaj u kuxlajalil, ka ts’a’ab ti’ob le Espíritu Santo, ka wa’ats’abo’ob; bey xan ts’a’ab le Espíritu Santo ti’ le máako’ob ku wa’atalo’ob le ken jo’oksako’ob ti’ u je’elo’ob ichil u ka’ats’ p’aatal t’aan Ezequiel.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Anang saksi duwa atig ilarawan a kaanggid da Moses ken Elias, ket ni Moses met napagungar babaen iti timek ti arkanghel.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

འོན་ཀྱང་ལྷ་དམག་གི་མགོན་པོ་མི་ཁཱེལ་གྱིས། བདུད་དང་རྩོད་པ་བྱས་ཏེ་མོ་ཤེའི་ཕུང་པོའི་སྐོར་ལ་རྩོད་པ་བྱུང་བའི་ཚེ། ཁོའི་མི་འོས་པའི་སྨད་ཚིག་གི་ཉེས་འཛུགས་ཤིག་ཀྱང་མ་བཀོད་པར། “གཙོ་བོས་ཁྱོད་ལ་བཀག་པར་མཛོད།” ཅེས་གསུངས་སོ། ཡུ་དཱ་ 1:9។

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Miguel, tu nꞌáanjil yéetel junpʼéelil áanjililoʼ, letiʼeʼ u páajtal a taal a yáantaj Gabriel ichil Daniel capítulo diez, yéetel letiʼeʼ u tʼaan le kʼáat chiʼik u kuxaʼanil le máakoʼoboʼ yéetel le xchʼúupaloʼoboʼ.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Ard Tiarna féin anuas ó neamh le gáir á ordú, le glór an ardaingil, agus le trumpa Dé: agus éireoidh na mairbh i gCríost ar dtús. 1 Teasalónaigh 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

دانیال کے تین لمس تیسرے فرشتے کی لاؤدِیکیہی تحریک سے تیسرے فرشتے کی فلاڈیلفیہی تحریک کی جانب انتقال کی نمائندگی کرتے ہیں، اور دانیال دس میں وہ رویا جو لاؤدِیکیہ کی شبیہ سے فلاڈیلفیہ کی شبیہ تک اس انتقال کو انجام دیتی ہے، اُس نبوی تاریخ کے ذریعہ ظاہر کی گئی ہے جو باب گیارہ میں پیش کی گئی ہے۔ حزقی ایل اس رویا کو تیسرے ہائے کے اسلام کی رویا کے طور پر ظاہر کرتا ہے۔ 2014 میں روس نے دوسری پراکسی جنگ کا آغاز کیا۔ 2015 میں دولت مند ترین صدر نے چھٹا صدر بننے کی اپنی کوششوں کا آغاز کیا۔

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

२०२० मा, रिपब्लिकन सिङको प्रतिनिधित्व गर्ने त्यो राष्ट्रपति तल्लो अथाह कुण्डबाट निस्केको “वोक” नास्तिक पशुद्वारा मारियो, र त्यही वर्ष लाओडिसियाली प्रोटेस्टेन्ट सिङ पनि मारियो। २०२३ मा, दुवै सिङ फेरि जीवित भए, र दुवैले सातमध्ये कै आठौँतर्फ आफ्नो संक्रमण आरम्भ गरे। एउटाले संयुक्त राज्य अमेरिकामा कलीसिया र राज्यलाई एकसाथ ल्याइँदै गर्दा पशुको राजनीतिक प्रतिमातर्फ संक्रमण गर्दैछ, र अर्को सिङ लाओडिसियाको प्रतिमाबाट ख्रीष्टको प्रतिमातर्फ संक्रमण गर्दैछ। चाँडै आउन लागेको आइतबारको व्यवस्थामा दुवैलाई उच्च पारिनेछ। एउटाले “अलेक्जेन्डर द ग्रेट” बन्नेछ, ती दस राजामध्ये प्रमुख राजा, जसले आफ्नो सातौँ राज्य रोमकी वेश्यालाई दिन्छन्, र अर्कोलाई एउटा झन्डाका रूपमा उच्च पारिनेछ।

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

ڕوؤیایی کە هەردوو ئەم گواستنەوەیە بەرهەم دەهێنێت، ئەو مێژوویەیە کە لە نێوان ١١ی ئەیلوولی ٢٠٠١ و یاسای یەکشەممەدا دەکاتەوە. ئایەتی یازدەی بەشی یازدەی دانیال، بە تایبەتی لەو چوارچێوەیەدا ناسێنراوە کە ئەگەر باوەڕ نەکەن، جێگیر نابن.

We will continue this study in the next article.

Am yatnaqqel ad d-nekkem deg tezrawt-a deg umagrad d-iteddun.

“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

«Қасиетті кітап қағидалары күнделікті өмірдің жетекшісі болуға тиіс. Мәсіхтің айқышы үйреніп, іс жүзінде орындауға тиісті сабақтарды ашып көрсететін негізгі тақырып болуға тиіс. Студенттер Құдай туралы білімді бойларына сіңіріп, Оны мінез-құлықтарымен таныта алулары үшін, Мәсіх барлық оқу пәндерінің ішіне енгізілуге тиіс. Оның кемелдігі уақыт ішінде де, мәңгілікте де біздің зерттеуіміз болуға тиіс. Ескі және Жаңа Өсиеттерде Мәсіх айтқан Құдай сөзі — көктен түскен нан; бірақ ғылым деп аталатынның көп бөлігі адам ойлап тапқан тағамдар іспетті, былғанған ас; ол шынайы манна емес.

“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

“U ka jingïathuh da ka Ktien U Blei la shem ia ka jingstad kaba ym lah ban kylli, kaba ym ju kut—ka jingstad kaba la mih, ym na ka jingmut kaba rit, hynrei na ka jingmut bymjukut. Hynrei bun na kata kaba U Blei u la pynpaw ha ka Ktien jong U ka long kaba dum ha ki briew, namar ki mawlynnai ka jingshisha la tep hapoh ka niut jong ka jingstad bad ka rukom tynrai jong u briew. Ia kiba bun ki spah ka Ktien ki dang rieh, namar ym shym la wad ia ki da ka jingiaishah kaba shitom haduh ba la sngewthuh ia ki hukum ksiar. Ia ka Ktien dei ban wad khnang ban pynkhuid bad pynkhreh ia kito kiba pdiang ia ka ban long ki dkhot jong ka iing syiem, ki khun jong U Syiem bneng.”

“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

گنای خدای وشهٔ پژوهن، او کتابانِ پژوهن جا بَگیره که ذهنا ره به رازآمیزی کِشیدنه و از راستی دور کَرده‌نه. ئِشو زنده‌گی‌بَخش اصولان، که در زندگی‌مَن تنیده بونه‌نه، در آزمایشا و وسوسه‌گان، نگهبانِ ما خاهَند بون؛ و آموزشِ الهیِ ئِشو یگانه راهِ کامیابی‌یه. وختی آزمایش بر هر جان می‌یه، برگشتا از ایمان خاهَند بون. بعضیا خاین، شتاب‌زده، مغرور و خودکفا از کار در میان خاهَند آمَد و از راستی رو خاهَند تاوَند و ایمان ره به تباهی خاهَند کِشوند. چرا؟ چون به «هر کلامی که از دهان خدا صادر می‌شود» زندگی نَکردنه. ئیشان ژرف نَکَندنه و بنیادِ خۆ ره استوار نَساختنه.

“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

«သခင်ဘုရား၏ ရွေးချယ်တော်မူသော သတင်းပို့ဆောင်သူတို့မှတစ်ဆင့် ပေးအပ်သော နှုတ်ကပတ်တော်များကို သူတို့ထံ ယူဆောင်လာသောအခါ၊ သူတို့သည် မကျေနပ်စွာ ညည်းညူကြပြီး လမ်းခရီးကို အလွန်ကျဉ်းကျပ်လွန်းအောင် ပြုထားသည်ဟု ထင်မြင်ကြသည်။ ယောဟန်ခရစ်ဝင် အခန်းကြီး ၆ တွင်၊ ခရစ်တော်၏ တပည့်များဟု ယူဆခံရသော အချို့အကြောင်းကို ကျွန်ုပ်တို့ ဖတ်ရသည်။ သို့သော် ရှင်းလင်းသော အမှန်တရားကို သူတို့အား တင်ပြသောအခါ၊ သူတို့သည် မနှစ်သက်ဘဲ ကိုယ်တော်နှင့်အတူ မသွားကြတော့ချေ။ ထိုနည်းတူပင် ဤမျက်နှာပြင်သာလျှင် ထိတွေ့လေ့လာသူတို့သည်လည်း ခရစ်တော်ထံမှ လှည့်ထွက်သွားကြလိမ့်မည်။» Testimonies, volume 6, 132.