The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.
Ni nnaa ne Kristo wɔ Daniel ti du mu no, ɛno ara na Yohane hui wɔ Adiyisɛm mu. Ɛyɛ “marah” anisoadehu no, a ɛyɛ “mareh” anisoadehu a ɛfa Kristo pɛsɛmenkominya ho no mu mmaa su mu asɛmka. “Mareh” yɛ anisoadehu a ɛfa mfe mpem abien ne ahasa no ho, na ne ntease titiriw ne “pɛsɛmenkominya.” “Pɛsɛmenkominya” a Kristo daa no adi maa Daniel ne Yohane nyinaa no, na ɛyɛ anisoadehu ahorow a ɛfa Kristo a wɔahyɛ no anuonyam ho.
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. Daniel 10:4–6.
ک ئهنجامدا له ڕۆژی بیست و چوارەمی مانگی یەکەمدا، کاتێک لە تەنیشت ڕووباری گەورە، کە حیددەکەل بوو، بووم؛ ئەوسا چاوم بەرز کردەوە و تەماشام کرد، وە دیار بوو پیاوێکی دیاریکراو جلی کەتان لەبەرکردبوو، و ناوقەدی بە زێڕی پاکی ئۆفاز پشتێنرابوو: جەستەشیش وەک زەبەرجەد بوو، و ڕووخساری وەک دەرکەوتنی برووسکە، و چاوانی وەک چرای ئاگردا، و بازووەکانی و پێی وەک ڕەنگی مەفرەزی سەقڵدراو، و دەنگی قسەکانی وەک دەنگی کۆمەڵێکی زۆر بوو. دانیال 10:4–6.
The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.
ቃሉ “mareh” ማለት “ገጽታ” ሲሆን፣ በእንባቡ ውስጥ “የመብረቅ ገጽታ” ተብሎ ተተርጎሞአል። ቃሉ በአሥረኛው ምዕራፍ አራት ጊዜ ተጠቅሟል፤ ከእነዚህም ሁለት ጊዜ “ራእይ” ተብሎ፣ ሁለት ጊዜም “ገጽታ” ተብሎ ተተርጎሞአል። በሴት ቅርጹም ሌሎች ሦስት ጊዜ ተጠቅሟል። “marah” የ“ገጽታ” ራእይ የሴት አገላለጽ ነው። ትርጓሜውም “መስታወት” ሲሆን፣ ሲታይ አንድ ነገር እንዲፈጸም የሚያደርግ “አስከታይ” ተውሳክ ነው።
A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.
अ سببی حالیہ ایک ایسے صفت سے ماخوذ ہوتی ہے جو کسی چیز کے وقوع کا سبب بنتی ہے یا کوئی اثر پیدا کرتی ہے۔ زبان اور نحو میں، یہ اکثر اُن افعال یا تراکیب کی طرف اشارہ کرتی ہے جو اس مفہوم کا اظہار کریں کہ کسی شخص یا کسی چیز سے کوئی عمل کروایا جائے یا اسے کسی حالت کا تجربہ ہو۔
For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).
Лыид ри, «Лыым нӕу ропыджылт» дзырдбасты «ропыджылт» номхыгъд æрцыд фæстемæн, уымæн æмæ йæм афтæ ивддæр уыдон ис: сæрмагонд (сы) объектмæ (ны) амал кæнын уымæн, æмæ уый æрцыд уындзын цæуын (ропыджылын).
“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)
«Салдырттым автомобилей ремонтым». (Бу җөмләдә «Сэ» дигэн эшләч бардамта автомобилин ремонтын урәтхэн үйлэмджи басқа бэр кишини ишлетти.)
“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)
«لېكشىلىرىگە ئىمتىھان ئۈچۈن ئوقۇشنى قىلدۇردى.» (بۇ يەردە، باش جۈملە ئىگىسى بولغان «ئۇ» لېكشىلىرىنىڭ ئىمتىھان ئۈچۈن ئوقۇش ھەرىكىتىنى قىلىشىغا سەۋەب بولدى.)
“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)
«Амон ибас ара ду» ҳәа. (Ари аҽыԥшымҭаҿы, иарбоу аб́ызшәаҟны аԥхьажәак «Амон» иаанагоу, ихаҭа иӡахьы ара арбаҩ аҽаӡәыхьтәы дҟаиҵеит, убри еиҳагьы иӡахьы иԥырҟарц азы.)
“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)
„Компания бинамта ӕрцӕуын кодта.“ (Ацы предложенияйы компания иннӕ кӕмдӕрты бафӕлӕстӕ кодта, цӕмӕй сын бинамӕ ӕрцӕуын аразой.)
“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).
«Ngiarnaqutit ikayuutigiumaarpagut suliassanik.» (Matumani oqariaatsimi, sujettip “Ngiarnaqutit” pilersaarutigaa meeqqanik pissuseqarfigalugit ikiuinissamut suliassanik.) Assersuutini tamani ukunani, oqaluutit pissusiliisut (had, made, got, get) takutippaat sujettip inummik allamik pissuseqarfigigaa suliap oqaluut annerup oqaatigisaa naammassineqaqqullugu (repaired, study, cut, renovated, help).
The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.
El “mareh” de la visión de la apariencia, cuando se expresa en tiempo femenino “marah”, y se define como “un espejo”, identifica que la visión de Cristo glorificado se reproduce en quienes contemplan la visión. Cuando Daniel vio la “apariencia” de Cristo como relámpago, una clase de personas huyó con temor, pero en Daniel produjo un cambio milagroso dentro de él.
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. Daniel 10:7, 8.
Жә, мән бу аянны ялғыз өзүм көрдүм; чүнки мән билән биллә болған адәмләр аянни көрмиди; бирақ уларниң үстигә зор титрәш чүшти, шуңа улар өзлирини йошуруш үчүн қечип кәтти. Шуңа мән ялғуз қалдим вә бу улуқ аянни көрдүм, вә мәндә һеч қандақ күч қалмиди; чүнки мениң һүснүм ичимдә бузулушқа айланди, вә мән һеч қандақ күчни сақлап қалалмидим. Даниял 10:7, 8.
The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.
Naqonpaq imaqa “truth” niksaq Hebruq uqausiinit tukiqaqtuq, taannalu sanauyauhimayuq Hebruq allamiutaaŋata hivulliup, qulit-pingajuat, kingulliqpaallu titiqqiutaatigut. Hivulliq titiqqiq amma kingulliq titiqqiq Christ-mut qanuinngittuaqtut; Alpha-mik Omega-millu taayaupluni, kingulliq hivullirmik atauttimut naunaiqsiqattaqpaa. Akulliq, imaluuniit qulit-pingajuat titiqqiq, kingulliqpaamik qinŋaqpallianirmik naunaitkutiqaqtuq. Daniel uqaqtuq, “I Daniel alone saw the vision,” kisiani angutit Daniel-p ilagiyai, kingulliqpaamik qinŋaqpallianirmi inuusut, “saw not the vision.” Taimaattumik Daniel “alone” “saw the great vision.” Hivulliqpaani amma kingulliqpaani Daniel kisiat takuvaa taanna takunnaqtitaq, aippaa taiguarlugu qimaasut kingulliqpaamik qinŋaqpallianirminnik saqqummersititaullutik. Daniel kingulliqpaani ulluni Guutimut inuiannik kiinaujiaqtuq, Christ-p assinganut allannguqtitaullutik Taassuma assinga qimirruaqattaqqillugu. Uvagut qimirruksaqaqtugut “looking glass” vision-mik.
“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.
“Biziñ Alla turalı bilimiz tiri täjiribe arqılı boluı kerek. Eger biz Ieni tanıwğa umtıla bersek, Onıñ şığıwları tañ sıyaqtı dayındalğan ekenin bilemiz. Mäsix bizdi Allanıñ bükil tolımımen tolu bolıwğa şaqıradı. Sonda ğana biz xristian dinniniñ kemeldigin şın mäninde beyneley alamız. ‘Kim Men beretin sudan işse,’ dep Jaratqıwşı jarıyalaydı, ‘eşqaşan şöldemeydi; al Men oğan beretin su onda mäñgilik ömirge qaray atqıp şığatın su qudıǵına aynaladı’. Mäsix bizdi Özimen birge eñbek etiwşiler bolıwımızdı qalaydı. Biz özimizden bosatılğanımızda, Ol Öziniñ basqalardıñ arasında taratıw üşin lütpin beredi. Eki altın qubır arqılı özderinen altın maydı tögetin eki zäytün şahası, tazartılğan ıdıstarğa muqtaj bolğandar üşin jarıq pen jübaniş, ümit pen süyispenşilikti älbette jetkizedi. Biz Allaha üzik-üzik qızmetten artıq nárseni usınwımız kerek. Biraq munı biz tek Isadan üyreniw, Onıñ juwaslığın jäne jüreginiñ kireyimsiz kemsinwşiligin qadirlew arqılı ğana istey alamız. Özimizdi Allada jasırayıq. Oğan senim artayıq. Mäsixte qalıq. Sonda bärimiz de ‘aşıq jüzben Ieniñ daңqın aynadan körgendey körip, sol beynege daңqtan daңqqa’—bir minezden ekinşi minezge—‘özgeremiz’. Alla sen nemese menen mümkin emes nárseni talap etpeydi. Oğan qarağanımızda, biz Onıñ beyneşine özgere alamız.” Signs of the Times, 1900 jıl, 25 säwir.
In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.
Ay Daniel kapitulo dies ken kapitulo nuebe, si Gabriel itedna na ken Daniel ti pannakaawat kadagiti ruar ken uneg a sirmata ti padto, ket ti umuna a sasao ni Daniel idiay bersikulo maysa iti kapitulo dies, ket naawatanna dagiti dua a sirmata, a naisaganad kas “banag” ken “sirmata.” Naawatna dayta a pannakaawat idi panungpalan ti dua pulo ket maysa nga aldaw a nagladingit isuna. Dagita a dua pulo ket maysa nga aldaw nagpatingga iti yaay ni Michael nga arkanghel. Ti bilang a dua gasut ket dua pulo, ken ti bilang a dua pulo ket dua, a maysa a maikapulo wenno apagkapullo iti dua gasut ket dua pulo, ket simbolo ti pannakikadua ti Kinadios iti kinatao, ket idi maikadua pulo ket maikadua nga aldaw a ni Daniel ket nabalbaliwan iti ladawan ni Cristo.
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 a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.
Шыраг аш ӄәыд сымфеит, итгьы ашәахәа ма арыца сыӡыҟаҟа инамкылаӡеит, сара схы зынӡа сызныламсит, хымчыбжь инагӡаны ирҭәызынӡа. Аԥхьатәи амза аҩеижәиԥшьбатәи амш азы, сара аӡиас ду, Ҳиддекель зыхьӡыз, аганахь сыҟан; нас схы зханы сԥылеит, насгьы, аба, зыԥсахәа лыненала еибыҭаз, изыԥсахәы Уфазтәи ахьтәы бзиа ала еихыршьыз хаҵак дсыбеит. Даниил 10:3–5.
Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.
Даниел представя Божия народ от последните дни, който чрез Божието пророческо Слово е разпознал, че е бил разпръснат, и който скърби за своето разпръснато състояние и търси светлина. Тяхното разпръснато състояние е представено като долина, пълна с мъртви сухи кости, в Езекиил, глава тридесет и седма. Костите са мъртви и са разпръснати, но са определени като Израилевия дом. Израилевият дом на последните дни е сто четиридесет и четирите хиляди. Те са разпръснати, точно както Даниел разпозна от книгите на Еремия и Мойсей. В Езекиил мъртвите показват, че те осъзнават своето състояние.
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 37:11.
Uqol then unto me: “Wex, Ŋun u Nii, hama iŋsi laa yi buol la, ni la House n’Israel mɛŋ: gban, ba yɛlɛ ni, ‘Ti iŋsi kpeli, boŋ ti bɔr laa, ti yɛ boi nɛ ti mɛŋ bɛ.’” Ezekiel 37:11.
The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.
آخری زمان کے اسرائیل کا گھرانہ، جو ہڈیاں ہیں، اعلان کرتا ہے کہ وہ “اپنے حصّوں کے لیے ہم سے کاٹ دیے گئے ہیں۔” انہوں نے اپنی پراگندہ حالت کو پہچان لیا ہے۔ آخری ایّام کا اسرائیل کا گھرانہ دس کنواریوں کی تمثیل کو حرف بہ حرف پورا کرتا ہے، اور ملرائٹ تاریخ میں اس بات کی تکمیل کہ انہوں نے پہچان لیا کہ وہ اپنے حصّوں سے کاٹ دیے گئے ہیں، اُس وقت متعیّن ہوتی ہے جب عقلمند کنواریوں نے یہ سمجھ لیا کہ وہ تاخیر کے وقت میں ہیں، اور یہ بھی کہ تاخیر کا وقت تمثیل کا ایک معیّن زمانہ تھا۔ حزقی ایل میں وہ لوگ جو اپنی پراگندہ حالت کو پہچانتے ہیں، وہی ہیں جنہوں نے پہلی مایوسی کے بعد یہ پہچان لیا کہ وہ تاخیر کے وقت میں تھے۔
Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.
Гъвылған хьехамчийн цӀийн дакъанаш а, арван зудай масалехь уха дика йолш а, Данилан цкъаза дукха гуьйран кхаа дийнахь лаьца гойту. Цу кхаа дийнахь дуьсуш, шовзткъе шолгӀачу дийнахь Михаил вахана, тӀаккха Данилана шен тӀехь сийлахь-кхин ву Кристосан харам делла, иза Данилан Кристосан суратехь хувцура. Уха дика йолу зудаш а, делкъелла йолу цӀийн дакъанаш а, хьалха харан гӀирсехь кхочуш болу хувцам а тӀедоагӀа беза.
Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.
Daniel, Ezequiel-ის მკვდარი ძვლები და მილერიტული ისტორიის ბრძენი ქალწულები—all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.
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.
Ala Mikael, an arkanghel, han nakig-away hi Satanas ngan nangatubang ha iya mahitungod han lawas ni Moises, waray mangahas pagdala hin mapanasig nga akusasyon kontra ha iya, kondi nagsiring, An Ginoo magsaway ha imo. Judas 1:9.
In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.
Deniyel kitabının onuncu bölümünde, Daniel iyirmi bir günlük yasın ardından Mikael indiğinde ayna görümünü alır. Ölüleri dirilten, Mikael’in sesidir.
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.
Nəbiy Xudawand xoy asmandin bir ün bilen, baş periştanıŋ awazi bilen, we Xudanıŋ kerneyi bilen tüşeydu; hem Mesihte ölgenler awalda tirilidu. 1 Thessalonians 4:16.
Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.
រៀបរាប់ក្នុងដានីយែល ជំពូក ១០ អំពីការផ្លាស់ប្ដូរពីចលនាលាវឌីកេនៃទេវតាទីបី ទៅកាន់ចលនាភីឡាឌែលភានៃទេវតាទីបី។ វាស្របគ្នានឹងសាក្សីទាំងពីរនៅក្នុងវិវរណៈ ជំពូក ១១ ឆ្អឹងស្លាប់នៅក្នុងអេសេគាល ជំពូក ៣៧ ក្រមុំព្រហ្មចារីមានប្រាជ្ញានៅក្នុងអុបមាអំពីក្រមុំព្រហ្មចារីដប់នាក់ និងពួកមីឡឺរ៉ាយត៍ដែលបានបំពេញអុបមានោះ។ កាព្រីយែលបានផ្ដល់ការបកស្រាយអំពីនិមិត្តដូចកញ្ចក់ដ៏ធំ ខណៈដែលគាត់បានបញ្ចប់កិច្ចការបកស្រាយដែលគាត់បានចាប់ផ្ដើមនៅក្នុងជំពូក ៩។ ការបកស្រាយនោះត្រូវបានសម្រេចដោយកាព្រីយែលកំណត់អត្តសញ្ញាណប្រវត្តិសាស្ត្រព្យាករណ៍ដែលមាននៅក្នុងជំពូក ១១ ដែលជាក់ស្ដែងបន្តទៅដល់ខណ្ឌបីដំបូងនៃជំពូក ១២។ បន្ទាប់មក នៅក្នុងខណ្ឌ ៤ នៃជំពូក ១២ ដានីយែលត្រូវបានប្រាប់ឲ្យបិទត្រាសៀវភៅរបស់គាត់។
In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.
Ae Daniel tin kapitulupe, “línea ári línea”, Daniel ohechauka Ñandejára tavayguakuéra paha ára pegua, ha’ekuéra avei ojehechauka Daniel mokõi kapitulupe ohekávo kyre’ỹme (manóme oĩ hag̃uáicha ñeñandu guýpe), oikuaa hag̃ua pe marandu profético okáguagua ojehechaukáva Nabucodonosor ta’anga kañymby mymbakuéra rehegua rupive. Avei oheka oikuaa pe visión pe marandu profético hyepypegua rehegua, ojehechaukáva pe mokõi mil trescientos ára rupive. Umi mokõipa peteĩ ára simbólico ñembyasy rehegua rire, Daniel ten kapitulupe ipahápe ojehechauka oikuaámaha mokõive revelación. Iñentendimiento ojejapo pe arcángel oguejy jave, ha ha’e oñepoko hese mbohapy jey.
His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.
Михаилтэй хийсэн түүний туршлага, зөвхөн өөрийнх нь хардаг Михаилын үзэгдэл нь эш үзүүллэгийн дотоод болон гадаад хоёр үзэгдлийн бүрэн тайлбарыг хүлээн авахад түүнийг бэлтгэдэг. Тэрхүү туршлага нь Езекиелийн гучин долоодугаар бүлэг, Илчлэлт номын арван нэгдүгээр бүлэг, Исаиа номын зургаадугаар бүлэгтэй хамтатган үзэхэд маш нарийн дэлгэрэнгүй байдлаар, мөрийн дээр мөр нэмж тавьсан мэт илэрхийлэгддэг. Арван нэгдүгээр бүлэгт Габриел тэрхүү хоёр үзэгдлийг нэгтгэн авчирдаг эшлэл нь аравдугаар эшлэл мөн; учир нь тэнд умардын хаан бэхлэлт хүртэл урагшилдаг боловч түүнээс цааш явдаггүй. Бэхлэлт гэдэг нь тухайн эшлэл дэх Исаиа долоодугаар бүлэгт тодорхойлсноор үндэстэн, эсвэл нийслэл, эсвэл Египетийн хааныг хэлнэ.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Suriyaŋ ñaataŋay mooy Damaas, te Damaas ñaataŋay mooy Resin; te ci biir juróom-benn-fukk ak juróom-ñaar at, Efrayim dina daanu ba nekkatul xeet. Te Efrayim ñaataŋay mooy Samari, te Samari ñaataŋay mooy doomu Remalia. Su ngeen gëmul, wóor na ne du ngeen sax. Esayi 7:8, 9.
In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.
დანიელის მეთერთმეტე თავის მეათე მუხლში ჩრდილოეთის მეფე ეგვიპტის საზღვრამდე ადის, და ეს მუხლი მას ეგვიპტის (სამხრეთის მეფის) „სიმაგრედ“ განსაზღვრავს. შეიძლება ნაჩვენები იყოს, რომ მეათე მუხლი 1989 წელს წარმოადგენს, როდესაც საბჭოთა კავშირი პაპობამ და მისმა წარმომადგენლობითმა არმიამ, შეერთებულმა შტატებმა, წალეკეს. ეს იყო სამი წარმომადგენლობითი ომიდან პირველი, რომელიც საბოლოოდ მესამე წარმომადგენლობითი ომისას (პანიუმი) მესამე მსოფლიო ომად იქცევა. მეორე წარმომადგენლობითი ომი წარმოდგენილია მეთერთმეტე და მეთორმეტე მუხლებით და ახლა უკრაინაში მიმდინარეობს, სადაც რუსეთი სამხრეთის მეფეს წარმოადგენს, ისევე როგორც 1989 წლის დამარცხებისას საბჭოთა კავშირი წარმოადგენდა სამხრეთის მეფეს.
I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.
Ша1эу сэ къэзыгъэсэбжьэщащ «бжьэмыл шэхьэу» зыфэдэ гъэпсыныгъэу, щытэхэм хэт зэрыхэт щагъэщIэхын папщIэ: мыщ фэдэ къэщIэкIыгъэ зауэхэмрэ дунейпсэу зауэхэмрэ. Украинам иIэщ псэу-псэу зауэ гъэныр, арамэ абы щыгъуэри пэмыжьыгъэу «бжьэмыл шэхьэу» къызэпэрыхьэу хэлъэкъым; ауэ ар папствэмрэ и союзникхэмрэ, урысеймрэ ящыщ къэщIэкIыгъэ зауэщ. Ауэ дунейпсэу япэщIу тIуэрэу зауэ къэкIуэн хуейщ, а зауэм щыщIэдзэныгъэу къызэрызэхэщэнэр, къэхутэу къызэрыхэщэнымкIэ, къэс лъэпкъыр къызэгъэпэщыту нысанэу иужьынырщ.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..
«خدا کرے کہ خدا کی قوم کو اُن ہزاروں شہروں کی قریب الوقوع ہلاکت کا احساس ہو، جو اب تقریباً بت پرستی کے حوالے ہو چکے ہیں! ...»
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Akap Kéimi án k'áat chi'ik. Táan u yóok'ol kaab' juntúul t'aanil, yéetel jump'éel nojoch sajakil je'el u taal tu soonil ti' leti'ob máako'ob. Le tosola'an yáax táan u beetik. To'on, leti'ob ku k'ajóoltik le nojoch t'aan, k'a'abet k in meyajtik ba'ax ku taal tu soonil ti' yóok'ol kaab' bey jump'éel nojoch suutukil ma' tu páajtal u yila'al.” Review and Herald, September 10, 1903.
In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.
एगारहँ आर बारहँ पदमेँ रूस, दक्षिणक राजा, पोपसत्ताक प्रतिनिधि-सेना केँ पराजित करत, जे नाजी शासनद्वारा प्रतिनिधित्व कएल गेल अछि, जे यूक्रेनक युद्ध-प्रयासक निर्देशन कऽ रहल अछि, आ जकरा पोपसत्ताक पूर्ववर्ती प्रतिनिधि-सेना, संयुक्त राज्य अमेरिका, समर्थन दऽ रहल अछि। द्वितीय विश्वयुद्धमेँ, पोपसत्ताक प्रतिनिधि-सेना, उत्तरक राजा, कम्युनिस्ट रूसक विरुद्ध जर्मनीक नाजी शासन छल, आ ओ प्रतिनिधि-सेना हारि गेल छल, जकाँ ओ निकट भविष्यमेँ फेर यूक्रेनमेँ हारत।
The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.
ئەنجامگیریی سێیەم لە ئایەتە سێزدە تا پازدەدا نیشان دراوە، و لە مێژووی کۆندا بە جەنگی پانیوم تەواو بوو. ئەو جەنگە نیابەتییەی سێیەم لەلایەن ویلایەتە یەکگرتووەکانەوە جێبەجێ دەکرێت، کە سوپای نیابەتیی پاپایەتییە، و پاشای باکوور لەو جەنگەدا دژی بێباوەڕی سەرکەوتوو دەبێت، هەروەک لە یەکەم جەنگی نیابەتیدا (جەنگی سارد) سەرکەوتوو بوو. لە یەکەم و سێیەم جەنگی نیابەتیدا، پاشای باکوور—پاپایەتی—پاشای باشوور (یەکێتیی سۆڤیەت) شکست پێ دەهێنێت، پاشان نەتەوە یەکگرتووەکانیش شکست پێ دەهێنێت. سوپای نیابەتیی ئەو لەو دوو جەنگەدا ویلایەتە یەکگرتووەکان بووە و دیسانیش دەبێتەوە.
Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.
Trump será reelegido como el octavo presidente, es decir, de los siete presidentes que han reinado en los Estados Unidos desde que la primera guerra por poderes (guerra fría) se cumplió en 1989, lo cual fue el tiempo del fin para el movimiento de reforma del tercer ángel. Trump representa el cuerno republicano de la bestia de la tierra, y recibió una herida mortal a manos de la bestia del ateísmo «woke» en 2020, en cumplimiento de la muerte de los dos testigos de Apocalipsis, capítulo once, en la calle.
Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.
ئەمیرکا بۆ داهاتوو لە هەمان مێژوودا شاخی ڕاستەقینەی پڕۆتستانتی نوێنەرایەتی دەکات، و لە ساڵی 2020دا، ئەمیرکا بۆ داهاتوو لەلایەن دڕندەی «woke» ـی بێباوەڕیی ئیلحادییەوە برینی کوشندەی پێ گەیشت. لە ساڵی 2023دا، بیست و دوو ساڵ دوای 2001، میکائیل دابەزی تا دەست بەو پڕۆسەیە بکات کە حزقیال، یۆحەنا، دانیال و ئیشعیا وێنایان کردووە بۆ زیندووکردنەوەی سوپایەکی بەهێز کە وەک ئاڵایەک بەرز دەکرێتەوە لە یاسای شەممەی یەکشەممەی نزیک هاتوو.
In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.
Atu 1856, movimento Millerita Filadélfia nian hakarak sai movimento Millerita Laodiseia nian, no iha ne’ebá no iha tempu ne’ebá rejeita konesimentu aumentadu kona-ba seven times, no depois finaliza hotu nia rebelia iha 1863. Millerita sira transisiona husi kondisaun ne’ebé reprezenta igreja neen ba, Filadélfia, ba esperiénsia igreja hitu nian, no pontu virajen ne’e alinha ho istória 2023 nian, bainhira movimento Laodiseia nian husi Future for America transisiona husi esperiénsia igreja hitu nian fila fali ba esperiénsia igreja neen nian husi Filadélfia. Iha aplikasaun profétiku ida-ne’e, kornu Protestante loos, hanesan mós ho kornu Republicanu, sai ba hitu resin ida, ne’ebé husi hitu ne’e.
The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.
Yä Ukraina č̣äññi yehulättäñña proxy war möhonän yämiyasäwq mäftya, yä quṭr asr “fortress”-u näw, indehom quṭr säbat. Bequṭr säbat, yä 1798 yäp̣äp̣asnat yä moṭawi qesl siṭäqäbäl yämmiyawäkkil, yä däbub nägus täwäkkäwäw yä sämän nägus “fortress” wisṭ, yihm Napoleon general-u wädä Vatican gäbṭo p̣äp̣as-uñ maräkwo bäwäsädä gize täfäṣäm. Yä däbub nägus wädä fortress-u gäbṭo näbbär. Bequṭr asr yä sämän nägus, p̣äp̣asnatənna yä proxy ṣäräwit-u Amerika United States yämmiyawäkkil, yä Soviet Union-uñ qwaqwamä ṭärägo wässḍo yihonall, nägär gïn yä “fortress”-uñ qomäta äysäbbäräm. Yä “fortress”-u ras-u näbbär, yä kapital-u—Russia näbbär.
But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.
لە بەڵام «سەر»، یان قەڵا، تەنها بە سەقامگیریی دوو یان سێ شایەتحا دەکرێت دابمەزرێت، بە بەکارهێنانی ئیشایا بەشی حەوت، ئایەتەکانی حەوت و هەشت. ئیشایا حەوت، ئایەتی هەشت و نۆ، خاڵی سەرەکیی ئاماژە بوو بۆ زنجیرە وتارەکانی Hiram Edson دەربارەی «حەوت کات» کە لە ساڵی 1856 بڵاوکرانەوە. ئەو دوو ئایەتەن کە سەلمێنن ڕوسیا ئەو قەڵایەیە کە لە شەڕی ئێستای ئۆکراینا زاڵە، هەمان ئەو دوو ئایەتەن کە دەستپێکی هەردوو «حەوت کات» دابنێن، لە دژی شانشینی باکوور و باشووری ئیسرائیل. ئایەتی دە لە بەشی یازدە دیدگای دەرەکی ناساندن دەکات، کە Sister White فێر دەکات لەسەر هەڵکشان و دابەزینی شانشینەکان بنیاد نراوە.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“လူမျိုးနိုင်ငံများ၏ ထွန်းကားခြင်းနှင့် ပျက်စီးခြင်းကို ဒံယေလကျမ်းနှင့် ဗျာဒိတ်ကျမ်းတို့၌ ထင်ရှားစွာ ဖော်ပြထားသကဲ့သို့၊ အပြင်ပန်းဆန်သော၊ လောကီဆန်သော ဘုန်းအသရေသက်သက်သည် မည်မျှ အဖိုးမတန်ကြောင်းကို ကျွန်ုပ်တို့ သင်ယူရမည်။ ဗာဗုလုန်သည် မိမိ၏ အင်အားနှင့် ဂုဏ်အင်ထွန်းကားမှု အပြည့်အစုံဖြင့်—ထိုသို့သော အင်အားနှင့် ဂုဏ်အင်ထွန်းကားမှုကို ကျွန်ုပ်တို့၏ ကမ္ဘာသည် ထိုနောက်တစ်ခါမျှ မမြင်တွေ့ရသေးသည့်—ထိုကာလက လူများ၏ မျက်စိ၌ အလွန် ခိုင်မာတည်မြဲပြီး ရေရှည်တည်တံ့မည်ဟု ထင်ရသော်လည်း—မည်မျှ လုံးဝ ပျောက်ကွယ်သွားခဲ့သနည်း! ‘မြက်ပွင့်ကဲ့သို့’ ၎င်းသည် ပျက်စီးသွားခဲ့သည်။ James 1:10. ထိုနည်းတူ မေဒီ-ပါးရှား နိုင်ငံတော်လည်းကောင်း၊ ဂရိနှင့် ရောမ နိုင်ငံတော်များလည်းကောင်း ပျက်စီးသွားခဲ့ကြသည်။ ဘုရားသခင်ကို မိမိ၏ အခြေခံအုတ်မြစ်အဖြစ် မထားသော အရာခပ်သိမ်းလည်း ဤသို့ပင် ပျက်စီးသွားတတ်သည်။ ကိုယ်တော်၏ ရည်ရွယ်ချက်နှင့် ဆက်နွှယ်လျက်ရှိပြီး ကိုယ်တော်၏ အကျင့်စရိုက်ကို ဖော်ပြသော အရာသာလျှင် တည်တံ့နိုင်သည်။ ကိုယ်တော်၏ အခြေခံသဘောတရားများသာ ကျွန်ုပ်တို့၏ ကမ္ဘာက သိရှိသမျှ အရာများထဲတွင် တည်ကြည်မပြောင်းလဲသော အရာများဖြစ်သည်။” Prophets and Kings, 548.
The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.
အစားထိုးစစ် သုံးရပ်ကို “ဒန်ယေလကျမ်းနှင့် ဗျာဒိတ်ကျမ်းတို့၌ ထင်ရှားစွာ ဖော်ပြထား” သကဲ့သို့ ဖြစ်ပြီး၊ ဤအမှန်တရား၏ သော့ချက်မှာ ဒန်ယေလ ၁၁ ၏ အခန်းငယ် ၁၀ ထဲရှိ “ခံတပ်” ဖြစ်သည်။ သို့ရာတွင် အခန်းငယ် ၁၀ သည် အတွင်းဆိုင်ရာ ဗျာဒိတ်ကိုလည်း ကိုင်တွယ်ဖော်ပြထားသည်။ အကြောင်းမှာ “ခုနစ်ကြိမ်” နှစ်ရပ်လုံး၏ အစပြုရာကို ဟေရှာယအခန်းကြီး ၇ အခန်းငယ် ၈ နှင့် ၉ တွင်လည်း သတ်မှတ်ဖော်ပြထားသောကြောင့် ဖြစ်သည်။ အပြင်ဆိုင်ရာနှင့် အတွင်းဆိုင်ရာကို ခွဲထုတ်၍ မရနိုင်သကဲ့သို့၊ နှစ်ပေါင်း နှစ်ထောင်ငါးရာနှစ်ဆယ် ဆိုသည့် ကာလနှစ်ရပ်သည်လည်း ယေဇကျေလ၏ တုတ်နှစ်ချောင်းပင် ဖြစ်ကြပြီး၊ ထိုတုတ်နှစ်ချောင်းကို တစ်စည်းတစ်လုံးတည်း ပေါင်းစည်းသောအခါ၊ လူတစ်သိန်းလေးသောင်းလေးထောင်တို့၏ တံဆိပ်ခတ်ခြင်းကို ကိုယ်စားပြုသည်။ ထိုတံဆိပ်ခတ်ခြင်းသည် ဘုရားသဘောတရားနှင့် လူ့သဘောသဘာဝတို့၏ ပေါင်းစည်းခြင်းပင် ဖြစ်သည်။
Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.
ದಾನಿಯೇಲನಿಗೆ ಕಾರಣಕಾರಕ “marah” ದರ್ಶನದಲ್ಲಿ ಬಂದ ಅನುಭವವು, ಮಿಖಾಯೇಲನು ಇಳಿದು ಬಂದು ತನ್ನ ಅಂತ್ಯದಿನಗಳ ಜನರನ್ನು ಪುನರುತ್ಥಾನಗೊಳಿಸುವ ಪ್ರವಾದನೆಯ ರೇಖೆಯನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ. ಆ ಪುನರುತ್ಥಾನವು, ಕ್ರಿಸ್ತನು ತನ್ನ ಅಂತ್ಯದಿನಗಳ ಜನರ ಮಾನವತ್ವದೊಂದಿಗೆ ತನ್ನ ದೈವತ್ವವನ್ನು ಏಕೀಕರಿಸಲು ಸಾಧಿಸುವ ಹಂತಗಳನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ. ದೈವಿಕ ಮನಸ್ಸು ಮತ್ತು ಮಾನವ ಮನಸ್ಸು ಒಂದೇ ಮನಸ್ಸಾಗುವಂತೆ ಅವುಗಳನ್ನು ಸಂಯೋಜಿಸುವ ಮೂಲಕ ಇದು ನೆರವೇರುತ್ತದೆ; ಮತ್ತು ಇದು ಸಿಂಹಾಸನ ಮಂದಿರದಲ್ಲಿ, ಅತಿ ಪರಿಶುದ್ಧ ಸ್ಥಳದಲ್ಲಿ ನೆರವೇರುತ್ತದೆ; ಅದೇ “fortress,” ಇದನ್ನು ಸಿಸ್ಟರ್ ವೈಟ್ ಆತ್ಮದ “citadel” (fortress) ಎಂದು ಗುರುತಿಸುತ್ತಾಳೆ.
In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.
Sa kamara han trono, an katawohan han Dios ha kataposan nga mga adlaw nakakarawat han hunahuna ni Cristo ngan katapos hini pinapalingkod upod kan Cristo ha langitnon nga mga dapit. An langitnon nga dapit diin nalingkod hi Cristo amo an kuta o an ulo han templo. An templo han lawas may-ada ubos nga kinaiya, nga amo an unod, o an lawas. May-ada liwat ini hitaas nga kinaiya, nga amo an hunahuna. Ha bersikulo dyes han Daniel kapitulo onse, an yawi nga nagtatanda han kuta han eksternal nga bisyon amo liwat an nagtatanda han kuta han internal nga bisyon, ngan pinaagi hini ginpapakilala hini an kasaysayan diin an mga sungay han Republicanism ngan han Protestantism nagbabalhin ngadto ha ladawan han mananap (Republicanism), o ha ladawan han Dios (matuod nga Protestantism). An duha nga mga sungay kataposan nagigin an ikawalo nga tikang han pito.
The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.
A verdadeiru cornu du Protestantismu é, purtantu, u cornu filadelfianu, ki é u exérsitu poderozu di Ezequiel, i u estandarti di Isaías, ki é levantadu na guerra kontra a imagem da besta, primeiru nos Stati Unidos i dipôs no mundu. Daniel ónzi, versu déz, identifica u pontu na história sagrada em ki kumesa a junson diis paus. A guerra da Ucrânia kumesou em 2014, mas só em 2022 a Rússia kumesou a invadir a Ucrânia. Em 2023, vinte i dois anus dipôs di 2001, Miguel kumesou a Sua obra di ressuscitar kelis ki avian sofridu a sua primeira decepçon, em cumprimento da parábola das déz virgens em 2020. El primeiru levantou un “voz”, ki agora sta a clamar no desertu. Em julhu di 2023, kel voz kumesou a clamar, i era a mesma voz ki foi levantada no inísiu du movimentu di reforma du tercer anju em 1989, porki Jesus sempri ilustra u fim ku u prinsípiu.
The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.
Անապատում աղաղակող «ձայնը» սկսեց հնչել՝ ներկայացնելով Հայտնության առաջին գլուխը, ուր Աստվածության և մարդկության միավորումը ներկայացված է որպես Հիսուս Քրիստոսի Հայտնություն՝ մի հայտնություն, որ բացվում է անմիջապես փորձաշրջանի փակվելուց առաջ։ Դանիելը այդ հայտնությունը տեսավ տասներորդ գլխում՝ «պատճառական» տեսիլքով։ Հայտնության առաջին համարներում Աստվածության և մարդկության միավորումը ներկայացնում է ամենակարևոր ճշմարտությունը՝ հիմնված առաջին հիշատակման կանոնի վրա։ Աստվածության և մարդկության միավորումը, որը հարյուր քառասունչորս հազարի կնքումն է, իրականացվում է Աստծո Խոսքով։ Այդ Խոսքը տրվում է Հորից Որդուն, Որդին այն տալիս է Իր հրեշտակին, և ապա նա պատգամը տալիս է մարդկային ներկայացուցչի։ Առաջին երկու քայլերը ներկայացված են Աստվածությամբ։ Այդ երկու քայլերն ունեն այն առանձնահատկությունը, որ Աստվածության երկրորդ քայլը ներկայացնում է այն Աստվածությունը, որ ստեղծեց ամեն ինչ։ Հաջորդ երկու քայլերը ներկայացված են Աստծո արարածներով։ Առաջին քայլը անկյալ չեղած հրեշտակ է, իսկ Աստծո արարչության երկրորդ դրսևորումը նա էր, որին տրված էր իր տեսակի պես վերստեղծելու զորությունը։ Այդ չորրորդ քայլը, ներկայացնելով մարդկությունը, ապա պիտի վերցներ պատգամը և ուղարկեր եկեղեցիներին, որպեսզի եկեղեցիները «կարդան և լսեն» այնտեղ գրված բաները։
We will continue this study in the next article.
Yachachiyta qhipa qillqapiqa kay yachaytaqa qatiqta rikuchisunchik.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.
یسوع مسیح جو آشکارا ہوئا، جیکو خدا ھن کي اھو ڏنو تہ پنھنجن ٻانھن کي اھي ڳالهيون ڏيکاري، جيڪي جلد واقع ٿيڻو آھن؛ ۽ ھن پنھنجي فرشتي جي معرفت ان کي موڪلي، ۽ پنھنجي ٻانھي يوحنا تي ظاھر ڪيائين: جنھن خدا جي ڪلام جي، ۽ یسوع مسیح جي شاھدي جي، ۽ انھن سڀني شين جي گواھي ڏني، جيڪي ھن ڏٺيون. مبارڪ آھي اھو جيڪو پڙھي ٿو، ۽ اھي جيڪي ھن نبوت جا لفظ ٻڌن ٿا، ۽ انھن ڳالھين کي سنڀالين ٿا جيڪي ھن ۾ لکيل آھن، ڇالاءِجو وقت ويجهو آھي۔ يوحنا کان آسيا جي ستن ڪليسين ڏانھن: اوھان تي فضل ۽ سلامتي ھجي، انھيءَ کان جيڪو آھي، ۽ جيڪو ھو، ۽ جيڪو اچڻ وارو آھي؛ ۽ انھن ستن روحن کان، جيڪي سندس تخت جي اڳيان آھن؛ ۽ یسوع مسیح کان، جيڪو وفادار شاھد آھي، ۽ مئلن مان پھريون ڄاول، ۽ زمين جي بادشاھن جو حاڪم آھي۔ انھيءَ کي، جنھن اسان سان محبت ڪئي، ۽ پنھنجي رت وسيلي اسان کي اسان جي گناھن کان ڌوئي پاڪ ڪيو، ۽ اسان کي خدا ۽ پنھنجي پيءُ لاءِ بادشاھ ۽ ڪاھن بڻايو؛ تنھن کي ھميشہ ھميشہ لاءِ جلال ۽ اقتدار ھجي۔ آمين۔ ڏسو، ھو ڪڪرن سان اچي ٿو؛ ۽ ھر اک کيس ڏسندي، ۽ اھي بہ جن کيس ڇيديو ھو؛ ۽ زمين جا سڀ قبيلو سندس سبب ماتم ڪندا۔ ايئن ئي، آمين۔ “آءٌ الفا ۽ اوميگا آھيان، شروعات ۽ پڄاڻي،” خداوند فرمائي ٿو، “جيڪو آھي، ۽ جيڪو ھو، ۽ جيڪو اچڻ وارو آھي، قادرِ مطلق۔” آءٌ يوحنا، جيڪو اوھان جو ڀاءُ بہ آھيان، ۽ مصيبت ۾، ۽ یسوع مسیح جي بادشاھت ۽ صبر ۾ اوھان جو شريڪ بہ، ان ٻيٽ تي ھوس، جنھن کي پتمس سڏين ٿا، خدا جي ڪلام جي ڪري، ۽ یسوع مسیح جي شاھدي جي ڪري۔ آءٌ خداوند جي ڏينھن ۾ روح ۾ ھوس، ۽ پنھنجي پٺيان نرسنگي جھڙو ھڪ وڏو آواز ٻڌم، جيڪو چئي رھيو ھو، “آءٌ الفا ۽ اوميگا آھيان، پھريون ۽ آخري؛ ۽ جيڪي تون ڏسين ٿو، سو ھڪ ڪتاب ۾ لکي، ۽ آسيا جي ستن ڪليسين ڏانھن موڪل: افسس، ۽ سمرنا، ۽ پرگامس، ۽ ٿياتيرا، ۽ ساردس، ۽ فلاڊلفيا، ۽ لاوديڪيا ڏانھن۔” مڪاشفو 1:1–11۔