In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

दानियेल अध्याय दसमा, गैब्रिएलले परमेश्वरका अन्तिम दिनका मानिसहरूका लागि दानियेलको पुस्तकको पूर्ण व्याख्या प्रस्तुत गर्ने कार्य सम्पन्न गर्दैछ। दानियेलले परमेश्वरका अन्तिम दिनका मानिसहरूलाई प्रतिनिधित्व गर्दछ, जो प्रकाशको पुस्तकमा एक लाख चवालीस हजार हुन्। यसरी, एक लाख चवालीस हजार जागृत हुन्छन् र आफूहरू तितरबितर भएका छन् भन्ने कुरा चिन्छन्, जसको प्रतिनिधित्व अध्याय नौमा दानियेलद्वारा गरिएको छ। तिनीहरू यस समझमा पनि जागृत हुन्छन् कि जुन महान् परीक्षा द्वारा तिनीहरूको अनन्त नियति निर्णय गरिन्छ, त्यो पशुको मूर्तिको परीक्षा हो, जुन तिनीहरूलाई छाप लगाइनुभन्दा अघि, र संयुक्त राज्य अमेरिकामा आइतवारको व्यवस्थामा अनुग्रहको समय बन्द हुनुभन्दा अघि हुन्छ। तिनीहरू १८ जुलाई, २०२० मा तिनीहरूको सामना गरेको निराशाको कारण शोक गरिरहेका छन्, र त्यस अवस्थामा, तिनीहरूलाई परमपवित्र स्थानमा ख्रीष्टको एक दर्शन दिइन्छ, जसको प्रतिनिधित्व अध्याय छमा यशैयाद्वारा गरिएको छ।

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Bo ñàkk gis-gis, ni ko Daniel ak Isaaya ñaar ñépp di wone, may na leen ñu gis seen xaalis gu yàqu fa kanam Boroom ndam lu tedd te ñu ñaar ñépp suufeelu ba ci suuf. Gannaaw loolu, Isaaya dégg laaj bi di wax kan la Yàlla di yónni ci ay nitam, te Isaaya jébbalu, waaye balaa loolu dees na ko setal.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Ekyesibyera nti, Zinsanze! kubanga ndi muzikirivu; kubanga ndi muntu wa mimwa mitali mirongoofu, era mbeera wakati mu bantu abalina emimwa egitali mirongoofu: kubanga amaaso gange galabye Kabaka, Mukama w’eggye. Awo omu ku baseraafi n’abuuka n’ajjira gye ndi, ng’alina eryanda eryaka mu mukono gwe, lye yali aggye n’amasenge okuva ku kyoto: N’alissa ku kamwa kange, n’agamba nti, Laba, kino kikomye ku mimwa gyo; n’obutali butuukirivu bwo buggyiddwawo, n’ekibi kyo kirongoosebwa. Era ne mpulira eddoboozi lya Mukama nga lyogera nti, Naani gwe nnaatuma, era ani alitutambulira? Awo ne njogera nti, Nze nzuuno; ntuma. Isaaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Ішая быў ачышчаны вугалём з ахвярніка, а Данііл быў ачышчаны праз сузіранне ў люстэркападобным прычынным бачанні, якое прымушае таго, хто яго сузірае, перамяняцца ў вобраз, які ён сузірае. Ішаю сказана несці вестку да народу, які, слухаючы, не чуе, і, гледзячы, не бачыць.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

와 그가 이르시되, 가서 이 백성에게 말하라. 너희가 참으로 듣기는 들을지라도 깨닫지 못할 것이요, 참으로 보기는 볼지라도 알지 못하리라. 이 백성의 마음을 둔하게 하며 그들의 귀를 무겁게 하고 그들의 눈을 감기게 하라. 이는 그들이 눈으로 보고 귀로 듣고 마음으로 깨달아 돌이켜 고침을 받지 못하게 하려 함이라. 이사야 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Isaías desea saber cuánto tiempo ha de tratar con el pueblo que no entiende ni percibe, por lo cual plantea la pregunta: «¿Hasta cuándo?»

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Әндин мән дедим: «И Рәббим, қачанғичә?» У җавап берип деди: «Шәһәрләр туралғусиз болуп вәйран қилинип, өйләр адәмсиз қелип, зимин пүтүнләй харабә болғанғичә, вә Пәрвәрдигар адәмләрни йираққа көчүрүп, зиминниң оттурисида зор ташлинип қелиш йүз бәргәнгичә». Ишаия 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

La tierra que constituye el tema de la profecía bíblica en los últimos días es los Estados Unidos, que queda “enteramente asolado”, cuando la ruina nacional es provocada por la apostasía nacional de la ley dominical. El versículo cuarenta y uno de Daniel once ha sido tipificado por el versículo dieciséis del mismo capítulo. En el versículo cuarenta y uno, el “gran desamparo en medio de la tierra” se identifica como el derrocamiento de “muchos”. El mensaje de Isaías, al cual se refirió Jesús cuando se dirigió a los judíos discutidores durante Su historia entre los hombres, identifica que, cuando un pueblo anteriormente perteneciente al pacto está siendo pasado por alto, entonces tiene oídos y ojos que no entienden ni perciben. El mensaje de Isaías representa el llamado final al adventismo laodicense, que termina en la ley dominical, donde el adventismo laodicense es vomitado de la boca del Señor.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

وە هەروەها دەچێتە ناو خاکە شکۆدارەکە، و زۆر وڵات دەڕووخێنرێن؛ بەڵام ئەمانە لە دەستی ئەو دەرباز دەبن، ئەوانیش ئەدۆم، و موئاب، و سەرەکیی منداڵانی عەمۆن. دانیال 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

ایشعیاہ اور دانی ایل کو لَودِکیہ کے لیے آخری پکار پیش کرنے کی ذمہ داری دی گئی ہے، اور باب دس میں دانی ایل کے تیسرے لمس پر وہ اس کام کے لیے مضبوط کیا جاتا ہے۔

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.

Then came again and touched me one having 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.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

דָנִיֵּאל חֻזַּק לָתֵת אֶת הַמַּסָּר שֶׁהֵבִין בְּעֵת שֶׁמִיכָאֵל יָרַד בַּפֶּרֶק הָעֲשִׂירִי. לִישַׁעְיָהוּ נוֹדַע כִּי יִצְטָרֵךְ לָתֵת אֶת הַמַּסָּר עַד חֹק הָרִאשׁוֹן. בְּעֵת חֹק הָרִאשׁוֹן תִּכּוֹנֵן שְׁאֵרִית.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

И сонсоол би, Эзэн минь, хэзээ хүртэл вэ? гэхэд Тэр хариулав: Хотууд оршин суугчгүйгээр эзгүйрч, байшингууд хүнгүй болж, нутаг газар бүрэн сүйрэн хоосрох хүртэл; мөн ЭЗЭН хүмүүсийг алс хол зайлуулж, газрын дунд агуу их эзрэл орхигдол болох хүртэл. Гэвч түүний дотор аравны нэг нь үлдэх бөгөөд тэр нь дахин эргэж, идэгдэнэ. Навчаа гөвсөн үедээ ч доторх амь шимээ хадгалан үлддэг теребинт мод болон царс мод мэт, тийнхүү ариун үр нь түүний амь шим нь байх болно. Исаиа 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Nya “fandaozana lehibe eo afovoan’ny tany” (amin’ny lalàn’ny Alahady), dia haseho ny “ampahafolo”, izay ny “foto-pisiany” dia “ny voa masina.” Ny fototry ny teny hebreo nadika hoe “ampahafolo” dia “fahafolon-karena.” Hanana “fahafolon-karena” ny Tompo, izay “niverina”, amin’ny lalàn’ny Alahady.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

ꦱꦏꦧꦺꦃꦥꦁꦱꦼꦥꦸꦭꦸꦃꦱꦏꦶꦁꦧꦸꦩꦶ, ꦲꦶꦏꦸꦱꦏꦶꦁꦧꦺꦤꦶꦃꦧꦸꦩꦶꦲꦮꦶꦠꦺꦴꦥꦸꦤ꧀ꦱꦏꦶꦁꦥꦲꦤ꧀ꦥꦺꦴꦃ, ꦲꦶꦏꦸꦩꦶꦭꦶꦏ꧀ꦤꦺꦲꦁꦏꦁꦄꦢꦶꦥꦠꦶ; ꦲꦶꦏꦸꦏꦸꦢꦸꦱ꧀ꦏꦭꦸꦲꦸꦂꦩꦁꦏꦁꦄꦢꦶꦥꦠꦶ. ꦗꦭꦩꦲꦁꦏꦁꦲꦺꦤ꧀ꦢꦏ꧀ꦤꦺꦧꦼꦧꦱ꧀ꦱꦏꦶꦏꦤ꧀ꦱꦏꦩ꧀ꦥꦁꦱꦼꦥꦸꦭꦸꦃꦤꦺ, ꦲꦶꦪꦺꦂꦲꦫꦸꦱ꧀ꦤꦩ꧀ꦧꦃꦱꦺꦥꦶꦱꦤ꧀ꦭꦶꦩ꧀ꦤꦺꦩꦱ꧀. ꦱꦼꦢꦁꦏꦤ꧀ꦥꦁꦱꦼꦥꦸꦭꦸꦃꦱꦏꦶꦁꦥꦶꦪꦩ꧀ꦥꦺꦠꦺꦂꦤꦏ꧀, ꦲꦮꦶꦠꦺꦴꦥꦸꦤ꧀ꦱꦏꦶꦁꦏꦥꦿꦤ꧀ꦢꦲꦤ꧀, ꦲꦶꦏꦸꦱꦏꦧꦺꦃꦲꦁꦏꦁꦭꦺꦮꦠ꧀ꦲꦶꦁꦧꦮꦃꦒꦭꦸꦃ, ꦏꦁꦱꦼꦥꦸꦭꦸꦃꦲꦏꦤ꧀ꦏꦸꦢꦸꦱ꧀ꦏꦭꦸꦲꦸꦂꦩꦁꦏꦁꦄꦢꦶꦥꦠꦶ. ꦭꦺꦮꦶꦠꦶꦏꦸꦱ꧀ 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“ကင်း”၍ “ပြန်လာသော” “ဆယ်ပုံတစ်ပုံ” သည် ထာဝရဘုရားအတွက် သန့်ရှင်းသောအရာဖြစ်ပြီး၊ ထိုအရာတို့သည် ထာဝရဘုရား၏ အစုအဝေးတော်ဖြစ်ကြသည်။

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Akaa Waaqayyoo saba isaa ti; Yaaqoob immoo qooda dhaala isaa ti. Keessa Deebii Seeraa 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

A tugu mbere y’itegeko ry’icyumweru, ni bo bagereranywa na Yeremiya, ari na bo bababajwe n’ugucika intege kwa mbere, abo Uwiteka yari yarasezeraniye ko nibagaruka bazaba umunwa w’Uwiteka, cyangwa abavugizi Be.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

አቤቱ የሠራዊት አምላክ ሆይ፥ ቃልህ ተገኘ፥ እኔም በላሁት፤ ቃልህም የልቤ ደስታና ሐሴት ሆነልኝ፤ በስምህም ተጠርቼአለሁና። በሚያፌዙ ማኅበር ውስጥ አልተቀመጥሁም፥ አልተደሰትሁምም፤ እጅህ በእኔ ላይ ነበረችና ብቻዬን ተቀመጥሁ፤ ቍጣን ሞልተኸኛልና። ሕመሜ ለምን ዘወትር ነው? ቍስሌስ ለምን የማይፈወስ ነው፥ መፈወስንስ የሚከለክል? በእውነት ለእኔ እንደ ሐሰተኛ ትሆናለህን? እንደሚጠፉ ውኃዎችስ ትሆናለህን? ስለዚህ እግዚአብሔር እንዲህ ይላል፤ ብትመለስ እኔ እመልስሃለሁ፥ በፊቴም ትቆማለህ፤ የከበረውንም ከከንቱው ብትለይ፥ እንደ አፌ ትሆናለህ፤ እነርሱ ወደ አንተ ይመለሱ፥ አንተ ግን ወደ እነርሱ አትመለስ። ለዚህም ሕዝብ እንደ የተመሸገ የነሐስ ቅጥር አደርግሃለሁ፤ ይዋጉሃል፥ ነገር ግን አያሸንፉህም፤ ለማዳንና ለማውጣት እኔ ከአንተ ጋር ነኝና፥ ይላል እግዚአብሔር። ከክፉዎችም እጅ አድንሃለሁ፥ ከጨካኞችም እጅ እቤዥሃለሁ። ኤርምያስ 15፥16–21።

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Isaiaspa qhepakunata icha chunka kaqmanta kutimuqkunaqa mikusqa kananpaq karqan, Diospa willakusqanta chaskisqankurayku, hinaspa Paypa Simiqa mikusqa kananpaqmi karqan. Paykunaqa Diospa simin kananpaq karqanku, chay hina ruwaspaqa Diospa Siminta qhawayachirqanku, mayqenkunachus qespichikuyta maskhaqkunaqa mikuqkuna kananpaq. Jeremiasqa mana tiyakurqanchu “aswan burlakuqkuna tantanakuy” ukhupi, imaynachus Danielwanpas karqan hina, rikuyta rikuspán “aswan burlakuqkuna tantanakuyqa” ayqekurqan. Jeremiasqa yuyarqan Dios llullakusqanta payman, imaraykuchus Diospa makinqa saqerqan Miller runakunaq historiankupi ñawpaq ñak’ariyta Abril 19, 1844 watapi, hinaspa qhepa p’unchaykunapi Julio 18, 2020 watapi. Jeremiaspaq qespichiyninqa karqan: “kutimunki” chayqa, hinaspa Isaiaspa pasajenpipas “chunka kaq” “kutimun.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Kay Jeremías “mangbalik,” siya ket paset ti “maikappulo” ni Isaias, nga nasantoan, ket isu ti bingay ti Apo, nga adda kadakuada ti “substance”-na. Ti sao a Hebreo a “substance” ket kayatna a sawen ti adigi, ket ti mapagbalin a “adigi,” isu ti kari a naited kadagiti taga-Filadelfia.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Laa bu jëlasté, dinaa ko def kolon ci kër Yàlla sama Yàlla, te du génnati fa mukk; te dinaa bind ci moom turu sama Yàlla, ak turu dëkku sama Yàlla, mooy Yerusalem bu bees bi, bi wàccé asamaan, jóge ci sama Yàlla; te dinaa bind ci moom sama tur wu bees. Ku am nopp, na dégg li Xelum mi wax jàngor yi. Peeñu 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

La “columna”, es decir, su “sustancia”, representa la combinación de la Divinidad y la humanidad, pues Cristo es la “columna” que sostiene el templo.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

«Мән бу көңүл чүшкүнлиги һалитидә турған вақтимда, мениң зеһнимдә чоңқур тәсир қалдурған бир чүш көрдүм. Чүшүмдә бир ибадәтханини көрдүм; униңға нурғун кишиләр еқилип кирип бериватқан еди. Шу ибадәтханиға панаһ тапқанларла вақит түгигәндә қутқузулатти. Сиртта қалғанларниң һәммиси мәңгүгә һалак болатти. Сырттики топ-топ адәмләр өзлириниң һәр хил йоллири билән меңип жүрүп, ибадәтханаға кириватқанларни мәсхирә қилип, күлкә қилиду вә уларға бу аманлиқ пилани һейлигәрләрчә бир алдамчилиқ, әмәлийәттә болса сақлинишқа тегишлик һечқандақ хәтәр йоқ, дәп ейтатти. Һәтта бәзиләрни тамларниң ичигә алдираш кирип кетишидин тосуш үчүн тутувелишқичә баратти.»

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

«Ард иргэдийн доог тохуу болохоос эмээн, олон түмэн тарахыг, эсвэл тэдэнд анзаарагдалгүйгээр дотогш орох боломж гарахыг хүлээсэн нь дээр гэж би бодсон юм. Гэвч хүмүүсийн тоо цөөрөхийн оронд улам нэмэгдэж байсан тул хэтэрхий оройтохоос айж, би яаран гэрээсээ гарч, олны дундуур шахан урагшлав. Ариун сүмд хүрэх гэсэн түгшүүр дунд намайг хүрээлсэн үй олон хүнийг би анзаарсангүй, анхаарсангүй. Барилгад ормогцоо, тэр уудам ариун сүмийг нэгэн асар том багана түшиж байгааг, харин түүнд хэрцгийгээр урж тасдсан, цус нөжиндөө баригдсан нэгэн хургыг хүлж орхисныг би харлаа. Тэнд байсан бид тэр хурга бидний төлөө урагдаж, няцлагдсан гэдгийг мэдэж байсан мэт санагдав. Ариун сүмд орсон хүн бүр түүний өмнө очиж, нүглээ улайх ёстой байв.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

«بيشيه‌ر لە بەرخەکە، کورسییە بەرزەکان هەبوون، لەسەریان کۆمەڵێک دانیشتبوون کە زۆر خۆشحاڵ دەردەکەوتن. ڕووناکیی ئاسمان وەک وابوو لەسەر ڕووخساریان دەدرەوشایەوە، و ستایشی خودایان دەکرد و گۆرانییەکانی سوپاسگوزاریی شادیان دەگوت کە وەک مۆسیقای فریشتەکان دەهاتە بەرگوێ. ئەمانە ئەو کەسانە بوون کە پێشتر هاتبوونە لای بەرخەکە، بە گوناهەکانی خۆیان دانابوو، لێخۆشبوونیان وەرگرتبوو، و ئێستا لە چاوەڕوانییەکی خۆشحاڵانەی ڕووداوێکی خۆش بوون.»

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“शिलोनिमो रे अङा इमारत ओरोडे चापान गे, गोसोडाक आंजोम रे अकान भय एतेन ताहेना, आर नोआ होड़को रे आगार रे निजाके लाजाव मेनते बिसाय ताहेना जे अङा निजाके नम्र कोरोक् हापेन। मेनखान अङा आगिला चालाके बाध्य होयेत् आकान लेका देखायत ताहेना, आर मेमना रे मुंह करबाक लागित् खाम्बा घुरिञाक धिरे-धिरे आगुइयाक काना ताहेना; एमते एक तुरही बाजल, मन्दिर हिलि गेल, जुट आकान पवित्र होड़को ठेन जय-जयकार उठल, एक भयानक ज्योति इमारतके आलोकित कोरल, ताहेन पछि सभे गहिर अँधार होइ गेल। सुखी होड़को सभे ओहि ज्योति संग लोप होइ गेल, आर अङा निःशब्द रातिर भयानकता रे एकेला छोइड़ दियाक ताहेना। अङा मनक पीड़ा रे जागि उठलिञ, आर एतेका कठिन ताहेना जे अङा निजाके बुझाउ सकिनिञ जे अङा सपना देखइत ताहेना। अङाके एना देखायत ताहेना जे अङार विनाश निश्चित होइ गेल आकाना, जे प्रभु केर आत्मा अङाके छोइड़ दियाक आका, आर फेर कखनो लौटाक नाय।” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

A “substânsia”, istu é, aquela ki sta dentu di décimu ki ta torna, é u “pilar” ki sustenta u templu. Daniel viu a vison causativa du Cordeiru ki foi penduradu sobri u pilar, y u Cordeiru era u “pilar”. Ora ki Daniel viu aquela grandi vison, el foi mudadu pa imagem du pilar, y u décimu di Isaías, da mesma manera, ten dentu di es a “substânsia” (u pilar), y essa substânsia deve ser “kumida” pa tudu kes ki quizer entra na templu. Kes ki entra na templu, y kome a substânsia, é a outra grei di Deus ki responde à mensagen du estandarti ki é levantadu na lei dominikal, kuandu ten un grandi abandona na tera. A “simenti santu”, ki é a substânsia di Isaías, é u Cordeiru ki foi mortu dende a fundason du mundu.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Хъотнэр къызыдэжыр тхьамыкIэхэм я кIэлъыбжьэу къызэкIуэнущ, нэмыцэу жьыкIэ къызэфэдэу къыщыIэщ, Филадельфие мы Лаодикиер зэщхьэщытныгъэр гъэбелджылэным и къалэнэм тIэкIуэм и деж, мыгъуэ зэхэсхэр абы иужькIэ къагъэпсэхуэщ. Зэхэсхэм къагъэлъагъуэу тхьамыкIэхэм ящыщщ, зэманым къыщIэмыгъуэтхэм. Абы къызэкIуэнущ къэмыщIагъэм и кIэлъыбжьэуи, сыт щхьэкIэ жыпIэмэ, пщыбжьым и тамгъэр къыщрагъэмыкIуэу.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Assim alega o Senhor Deus: Tamén farei cesar a multitude de Exipto pola man de Nabucodonosor, rei de Babilonia. El e o seu pobo con el, os terribles das nacións, serán traídos para destruír a terra; e desenvaiñarán as súas espadas contra Exipto, e encherán a terra de mortos. E farei secar os ríos, e entregarei a terra en man dos malvados; e asolarei a terra, e todo o que hai nela, pola man de estranxeiros: Eu, o Señor, faleino. Isaías 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

«Милләтләрниң дәһшәтлик зоравани» шимал падишасиниң вакаләтлик қошунидур. Йәкшәнбә қанунида көтирилгән туғақ болса, әқилсиз, яки рәзил пак қизларниң қоли астида болғанлардин қутқузулиду, шундақла милләтләрниң дәһшәтлик зораваниниң қоли астидинму қутқузулиду. Биз бу йәрдә муһакимә қиливатқан мәсилә шуки, Ишая, Данийал, Йәрәмия, Һәзқиял вә Юһанна һәммиси 2020‑йили 18‑июлдики үмидсизликтин қайтип кәлгән бир йүз қириқ төрт миңниң тирилиши вә қудрәтләндүрүлүшигә вәкиллик қилиш үчүн қоллинилиду. Данийалниң ахирқи вәһийидә, Һиддәкәл дәряси бойида берилгән шу вәһийидә, Данийал Худаниң пәйғәмбәрлик Сөзиниң һәм ички, һәм ташқи вәһийлирини чүшинишкә йәткүзүлиду вә шу хәвәрни сунуш үчүн күчләндүрүлиду.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

حامل كوردنەوەی ناوەکی و دەرەکی لەگەڵ پێناسەی پێغەمبەرانەی سەر، یان «قەڵا»، لە ئایەتی دەیەکدا یەکدەگرێتەوە؛ ئەوەی جەنگی ئۆکراینا دەناسێنێت کە ئێستا لەلایەن پوتینەوە بەڕێوە دەبرێت. ئەو کلیلی ناساندنی سەرەکە، بەکارهێنانی ناوەکی و دەرەکی هەیە، و دەستپێکی ئەو جەنگە ئەو ماوەیە نیشان دەدات کە تێیدا هەردوو سەر دەبنە بابەتی پێغەمبەری. قەڵا یان سەر، وەک ڕووسیا، جەنگی وەکالەتی دووەم دەناسێنێت؛ ئەوەی دەباتەوە بۆ جەنگی وەکالەتی سێیەم، کە دەستپێکی جەنگی جیهانیی سێیەم نیشان دەدات، وەک لە شەڕی پانیۆمدا لە ئایەتی پازدەدا نموونەکراوە.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

ئايەتی شازدەیەم یاسای یەکشەممەیە، و بۆیە لە ساڵی 2014ەوە، کاتێک جەنگی ئۆکراین دەستی پێکرد، وەک لە ئایەتەکانی یازدە و دوازدەدا نیشان دراوە، هەتا یاسای یەکشەممە کارە کۆتاییەکەی پەیوەست بە مۆرکردنی گەلی خودا تەواو دەکرێت. لێکدانەوەی جبرائیل لە بەشی یازدەی دانیال، پەیامەکە نوێنەرایەتی دەکات کە گەلی خودا پیرۆز دەکات، یان مۆریان دەکات. ئەگەر ئەو ڕاستییە لەدەست بدەیت، هەموو شتێکت لەدەست داوە. ئەو پێشبینییەی کە هەڵدەکرێتەوە، کە لە پەرتوکی ئاشکراکردندا بە ئاشکراکردنی عیسای مەسیح ناو دەبرێت، و کە پەرتوکی ئاشکراکردن دەستنیشان دەکات کە تەنها پێش داخستنی دەرگای تاقیکردنەوە هەڵدەکرێتەوە، بڕگەیەکی تایبەتە لە پەرتوکی دانیال.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

A me heʋãm be, Megatͻ nu si le agbalẽ sia me o: elabena ɣeyiɣi la le teƒe. Ame si wɔ ŋuɖoɖo, ne wòatsɔ ŋuɖoɖo yi edzi; eye ame si le ŋunyɔnu me, ne wòanɔ ŋunyɔnu me dzi; eye ame si le dzɔdzɔenyenye me, ne wòanɔ dzɔdzɔenyenye me dzi; eye ame si le kɔkɔenyenye me, ne wòanɔ kɔkɔenyenye me dzi. Nyaɖeɖefia 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

آخىر زماندا، اقىرقى پەيغەمبەرلىك مۆھرى ئېچىلىدىغان مۇئەييەن بىر ۋاقىت بار، چۈنكى ئايەتتە: «ۋاقىت يېقىنلاپ قالدى» دېيىلگەن. ۋەھىينىڭ ئاخىرقى بابىدا كەلگەن دەل شۇ ئىبارە بىرىنچى بابتىمۇ ئۇچرايدۇ.

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. Revelation 1:1–3.

ᎢᏳᏍᏗ ᏥᏌ ᎦᏛᎬᎢ, ᎾᏍᎩ ᎤᏁᎳᏅᎯ ᎤᏪᎧᏁᎸ ᎤᏤᎵᎦ, ᎬᏩᎾᏄᏅᏗ ᎤᏅᏒ ᎠᏂᏅᏏᏙᎯ ᎾᏍᎩ ᎤᏍᏗᎩᏳ ᎨᏎᏍᏗ ᎢᏳᏛᏁᏗ; ᎠᎴ ᎤᏅᏒ ᎤᏓᏅᏒ ᎤᏤᎵ ᎠᏂᏁᎶᎯ ᎬᏔᏁᎴ ᎤᏤᎵ ᏣᏂ. ᎾᏍᎩ ᎤᏃᎮᎸ ᎤᏁᎳᏅᎯ ᎧᏃᎮᏛ, ᎠᎴ ᏥᏌ ᎦᏛᎬ ᎤᏬᎯᏳᎯᏍᏗ, ᎠᎴ ᏂᎦᎥ ᎾᏍᎩ ᎤᎪᎲᎢ. ᎣᏏᏳ ᎾᏍᎩ ᎠᏍᎪᎵᏰᏗ, ᎠᎴ ᎾᏍᎩ ᎠᎾᏛᎩᎭ ᎯᎠ ᎢᏯᏃᎮᏍᎬ ᎧᏃᎮᏛ, ᎠᎴ ᎠᏂᏍᏕᎸᎭ ᎾᏍᎩ ᎾᏥᏃᏪᎳᎠ ᎾᏍᎩᏉ: ᎾᏍᎩ ᎾᎯᏳ ᎡᏍᎦᏉ. ᎦᏛᎬ 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Doscientos veinte, y por lo tanto veintidós, son símbolos de la combinación de la Divinidad con la humanidad, y la obra final del tercer ángel, que es el sellamiento de los ciento cuarenta y cuatro mil, se lleva a cabo dentro del contexto profético de la parábola de las diez vírgenes. Las vírgenes prudentes de los últimos días sufrieron su primer chasco el 18 de julio de 2020, y quedaron esparcidas como huesos muertos en la calle de Apocalipsis capítulo once, hasta julio de 2023, veintidós años después de que el proceso de sellamiento comenzó en 2001. Entonces “el tiempo estaba cerca”, y el Señor levantó entonces una “voz en el desierto” que había recibido el mensaje de Gabriel, quien lo había recibido de Cristo, quien lo había recibido del Padre.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

پارا ئیبازا دێ وەختێگ دەستی پێ کر ب پەیام را بۆ کڵێساکان، و ئێستا ب شێوازێ ئەلیکترۆنی هاتیە ناردن، ب جۆرێک کو دەتوانرێت بخوێنن و/یان ببیستن، ل ئێستادا ل سەر شەست و زیاتر زمانان. ئەو بەشێن پێشبینیێ کو هاتبوونە ڤەکرن، ئەوەیە ئەو پەیامە کو ل پەرتوکا دانیالدا دۆزرێتەوە.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

«کتابِ مُہرشُدہ مکاشفہ نہیں، بلکہ دانی ایل کی نبوّت کا وہ حصہ ہے جو آخری ایّام سے متعلق ہے۔ فرشتہ نے حکم دیا، “لیکن تُو اے دانی ایل، ان کلاموں کو بند رکھ، اور کتاب پر مہر کر دے، یہاں تک کہ آخِر کے وقت تک۔” دانی ایل 12:4۔» اعمالِ رسولاں، 585۔

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Danyýlyñ pygamberliginiň ahyrky günlere degişli bölegi” kyrkynjy aýatdyr. Ol diňe kyrkynjy aýat däl; ol 1989-njy ýylda ahyrzaman döwründen soň, we kyrk birinji aýatyň Ýekşenbe kanunyndan öň görkezilen kyrkynjy aýatyň şol bölegidir. Kyrkynjy aýatda, aýatyň öz içinde agzalmaýan taryh—ahyrky günlere degişli pygamberligiň möhürlenen bölegi bolup, 2023-nji ýylyň iýul aýyndan bäri görmek we eşitmek isleýänler üçin açylyp gelýär.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

آیهٔ چهل هیچ‌یک از تاریخِ پس از فروپاشی اتحاد جماهیر شوروی در سال ۱۹۸۹ را، تا قانون یک‌شنبهٔ آیهٔ چهل‌ویک، ثبت نمی‌کند؛ اما سکوی نبوی‌ای را فراهم می‌آورد که سایر خطوط نبوت باید بر آن نهاده شوند. آنان که مایل نیستند ببینند و بشنوند که روشِ «خط بر خط» همان روشِ باران آخِر است، توانایی دیدن تاریخِ پنهانِ آیهٔ چهل را ندارند؛ و آن تاریخ همان مکاشفهٔ عیسی مسیح است که جبرئیل آمد تا آن را برای یوحنا و دانیال تفسیر کند.

We will continue this study in the next article.

Asiqambezela esi sifundo esihlokweni esilandelayo.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“Berea-n Paul, Christi avetaranen karozelu hamar, norits ir ashkhatanke sksets՝ mtanelov hreaneri sinagogë։ Nra masin asvum e. «Sranq avéli azniv ein, qan T’esalonikéum linełnerë, qanzi banë yndunetsin amboghj patrashtamit’yamb, yev amen or qnnetsin Surb Grqerë՝ stugelov՝ te ayd banerë aydpes en, te voch։ Ays patjarov nranqic shaterë havatatsin, nayev՝ hargeli yunanakan kanantsic yev martkantsic՝ sakav chēin»։

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

«Ац ҳақиҭа аӡбараан, иашаны аҟазаара зҭахыу ргәы шьҭнахуеит Аҟәырԥшәҟәқәа ҭ diligentрала рыԥшаарахь. Абри иалҵшәахоит Береиаҿы апостолцәа русқәа ирыцны иҟаз аасҭа еиԥш. Аха иахьатәи амшқәа рзы ҳақиҭа зҳәо ауаа Береиауаа ирықәшәом иҟазҩык рацәаны ирԥылоит. Урҭ рызлагӡом дара ирыдгалаз аҵара ҵарала иабарку, аха уи аганахьала ирнаҭаз дәлелқәа рыҭҵааразы ирымоу ихьшәашәара зегь реиҳа ишьақәнарԥшуеит, насгьы, уи ҳақиқатызаргьы, дара уи еиԥш ирыдрымкылар акәу мамзаргьы иҟамгьы хәыда-ԥсада усуп ҳәа ирыԥхьаӡоит. Дара ирҳәоит рыԥсҭазаара иалалеит рстарый иманшалахьагь рcustomқәагь дара рзеиԥшуп ҳәа. Аха адунеи ахь инашьҭыз Иагьамбарцәа рыла иасхьаз Аҳ Иегова, жәлары рықәныҟәашьа шәахәаԥшуа, Имаҵзуҩцәа ражәақәа реиԥш ирымоу аҟазшьа азы агәыӷра дрымхом. Анцәа зегьы ҳәарада ирабжьарҵоит дара ирзааргаз амраԥшь ала, дараз иакитозаргьы мамзаргьы иакымзаргьы. Урҭ рпаҵоуп Береиауаа иҟарҵаз еиԥш рыҭҵаара. Аҳ Иегова аԥааимбар Ҳошеа ила иҳәоит: “Сажәлар ԥхасҭахоит адыррақәа рыҟамзаара иахҟьаны; збанзар уара адыррақәа уҟәиҭит, саргьы уара уҩыхараны сыҟоуп.”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

«Բերիացիների միտքը նախապաշարմունքով նեղացված չէր, և նրանք պատրաստ էին քննելու ու ընդունելու առաքյալների քարոզած ճշմարտությունները։ Եթե մեր ժամանակի մարդիկ հետևեին ազնվական Բերիացիների օրինակին՝ ամեն օր Սուրբ Գրքերը քննելով և իրենց բերված պատգամները այնտեղ արձանագրվածի հետ համեմատելով, այսօր Աստծո օրենքին հավատարիմ եղողների թիվը հազարներով կլիներ այնտեղ, որտեղ այժմ մեկն է։ Սակայն շատերը, որոնք դավանում են, թե սիրում են Աստծուն, ոչ մի ցանկություն չունեն սխալից դեպի ճշմարտություն փոխվելու, և կառչում են վերջին օրերի հաճելի առասպելներից։ Սխալը կուրացնում է միտքը և հեռացնում Աստծուց, բայց ճշմարտությունը լույս է տալիս մտքին և կյանք՝ հոգուն»։ Կենսագրական ուրվագծեր Պողոսի կյանքից, 87, 88։