In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Yəhudá padşahı Yehoyaqimin padşahlığının üçüncü ilində Babil padşahı Navuxodonosor Yerusəlimin üstünə gəlib onu mühasirəyə aldı. Rəbb Yəhudá padşahı Yehoyaqimi, həmçinin Allahın evinin qab-qacağının bir hissəsini onun əlinə verdi; o da onları Şinar ölkəsinə, öz allahının evinə apardı və qab-qacağı öz allahının xəzinə evinə qoydu. Daniel 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
ᎤᏂᎪᏪᎸᎢ ᏓᏂᏯᎵ ᎠᎴ ᎦᏃᎯᏳᎲᎢ ᎠᏏᏉ ᏌᏉ ᎤᏂᎪᏪᎸᎢ ᎨᏒᎢ, ᎠᎴ Ꮎ ᏗᎦᎵᏉᎩ ᎤᏃᎴᎯᏍᏗ ᎪᎱᏍᏗ ᏓᎾᏚᎴᎲ ᏓᏂᏯᎵ ᎤᏂᎪᏪᎸᎢ ᎥᏝ ᎾᏍᎩ ᎦᏃᎯᏳᎲᎢ ᎤᏂᎪᏪᎸᎢ ᎤᏂᏁᎢᏍᏔᏅ. ᏥᏌ ᎦᏃᎯᏳᎲ ᎤᏃᎴᎯᏍᏗ, ᎤᏙᎯᏳᎯ ᎤᎵᏍᎪᎸᏙᏗ ᎤᏃᎴᎯᏍᏗ ᎥᏳᏍᏗ ᎤᏍᏚᎢᏛ ᏄᏍᏛ ᏗᏓᏚᎪᏓᏁᎸᎢ ᎠᎴ ᎠᏏ ᏧᏓᎴᏅᏛ ᎠᏍᏆᎦᎵᏍᏔᏂᎸᎢ ᎢᏯᏍᏗ.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Na pɛlɛlɛnnitumi ŋu Revelation baŋwun la ni, ni nyɛhɛnti dii sie mɛn, ka ŋmɔ ya laŋlaŋ ni tɛhɛri nɛɛbɛɛ yeli, ɔ ni yɛli yɛri; ka dinyi ayin la, yɛri la ŋmɔɔri ka fɔri ka Lion of the tribe of Judah, ka yɛri yɛri la dinyi ayin la bɛ nyɛhɛnti baŋwun ni mɔ la fɛɛri ka pɛlɛpɛlɛ.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Версэ, кэрэ адэгааб хъущтэу къэбзэгъэпсэлъэгъамрэ, ау гупсысэ хабзэмрэ традицэмрэ къыхэкӀуагъэу пӀым къыщагъэбжьылӀагъэхэмрэ, ары къыщытхыгъэу версэ къэп; нобэ мэр ары Ягъуэхэр лъэпкъым и Лъынэу къадэгъэпцӀыжьыжьыгъэх, а версэхэмрэ нобэ я пэрфектнэу къэхъукӀэр къагъэлъэгъуэжьыжьыгъэхэ.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
ദാനിയേൽ യേശുക്രിസ്തുവിന്റെ വെളിപ്പാടിനെ പ്രതിനിധീകരിക്കുന്ന രണ്ടു പുസ്തകങ്ങളിൽ ആദ്യത്തേതു മാത്രമാണ്.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
ယေဟောယာကိမ်သည် ပြုပြင်ပြောင်းလဲရေးလှုပ်ရှားမှုတစ်ရပ်အတွင်း ပထမသတင်းစကားအား တန်ခိုးအာဏာပေးခြင်း၏ သင်္ကေတဖြစ်သည်။ ထို့အပြင် အမည်ပြောင်းလဲခြင်းသည် ပဋိညာဉ်ဆက်ဆံရေးတစ်ရပ်၏ အစပြုခြင်းကို ပရောဖက်ပြုသဘောအရ ဖော်ညွှန်းသောကြောင့်၊ သူသည် ပဋိညာဉ်၏ သင်္ကေတလည်းဖြစ်သည်။ ယခင်က ဘုရားသခင်၏ ပဋိညာဉ်လူမျိုးမဟုတ်ခဲ့သော လူမျိုးတစ်စုနှင့် ဘုရားသခင် ဝင်ရောက်တည်ထောင်တော်မူသော ပဋိညာဉ်ဆက်ဆံရေးသည် ပထမသတင်းစကား တန်ခိုးအာဏာရရှိချိန်၌ စတင်သည်။
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
As tẃrêk bɛrɛw nan mɛyɛ mluŋ, na sɔpɔm ɗi nyɛ tẃrêk lɛ̂ ŋgɔ nyɛ Màlìm gbíì; as tẃrêk bɛrɛw nan kàt yàà sùgùm, na sɔpɔm ɗi yàà sùgùm. 1 Pita 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
ނަން ބަދަލުކުރުން އެއީ ކިޔެވެންތަކެއްގެ ގުޅުމެއް ދައްކާ ރަމްޒެއް ކަމަށް އިތުރަށް ސާބިތުވެފައިވަނީ އަބްރާމްގެ ނަން އަބްރާހާމް ކަމަށް ބަދަލުވިއްޔާއި، ސާރައީގެ ނަން ސާރާ ކަމަށް، ޔާޤޫބުގެ ނަން އިސްރާއީލް ކަމަށް، އަދި ސާއުލްގެ ނަން ޕޯލް ކަމަށް ބަދަލުވިއްޔާއެވެ. މި ރަމްޒަށް ހެކިދޭ އިތުރު ޝާހިދުން ވެސް ހުރިޔަސް، ދާނިޔޭލްގެ ފޮތުގެ ފުރަތަމަ ބާބުގައި، ދާނިޔޭލްގެ ނަން ބެލްޓެޝައްޒަރު ކަމަށް ބަދަލުކުރެވުނެވެ، ހަނަންޔާގެ ނަން ޝަދްރަކް ކަމަށް، މީޝާއޭލްގެ ނަން މީޝަކް ކަމަށް، އަދި އަޒަރިޔާގެ ނަން އަބެދްނެގޯ ކަމަށެވެ.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Куиыы Сиэххэрдэ кэмигэр кэлиһиилээх кыахха киирэрэ, ол кэмнэ биир үөскээх кэлиһиилээх норуотуну аан дойдуур. Иоаким аан дойдуруллар кэлиһиилээх норуотуну көрдөрөр, ону сэргэ Даниил, Ханания, Мисаил уонна Азария онтон талыллар кэлиһиилээх норуотуну көрдөрөллөр. Киниһигэр норуот кэлиһиигэ киирдэхтэрин кэнниттэн, кэлиһии усулуобуйаларын тутуһуохтара дуо суох дуо диэн тургутуллар. Бу тургутуу аһыыр дьайыытынан бэлиэтэнэр.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
ꯑꯗꯥꯝ ꯑꯃꯁꯨꯡ ꯏꯚ ꯅꯠꯇ꯭ꯔꯒ ꯆꯥꯕꯒꯤ ꯃꯑꯣꯡꯗꯥ ꯇꯦꯛꯁꯇꯇꯨ ꯃꯥꯡꯊꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯅ ꯑꯩꯈꯣꯏꯒꯤ ꯈꯟꯗꯕ ꯃꯤꯌꯥꯝ ꯑꯃꯥꯁꯤꯡꯒ ꯑꯩꯍꯥꯛꯅ ꯀꯣꯕꯅꯦꯟꯇ ꯑꯃ ꯇꯧꯔꯕꯗꯥ, ꯃꯅꯥꯁꯤꯡꯗꯒꯤ ꯃꯈꯣꯏꯒ ꯆꯥꯎꯗꯨꯅ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟ ꯑꯁꯤ ꯍꯧꯖꯤꯛꯈꯤ। ꯃꯍꯥꯛꯀꯤ ꯏꯁ꯭ꯔꯥꯌꯦꯜ ꯑꯗꯨꯒꯨꯝ ꯑꯗꯨꯕꯨ ꯍꯥꯟꯖꯔꯛꯈꯤ, ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯀꯣꯏꯅ ꯑꯗꯨ ꯇꯧꯔꯕꯗꯥ ꯀꯣꯕꯅꯦꯟꯇꯀꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟ ꯑꯁꯤ ꯃꯇꯝ ꯑꯃꯗꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟ ꯑꯃ ꯅꯠꯇꯦ, ꯑꯗꯨꯕꯨ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟꯒꯤ ꯄ꯭ꯔꯣꯁꯦꯁ ꯑꯃꯅꯤ ꯍꯥꯏꯕ ꯋꯥꯈꯜ ꯑꯁꯤꯒꯤ ꯑꯍꯥꯅꯕ ꯔꯦꯐꯔꯦꯟꯁ ꯑꯃꯁꯨꯡ ꯑꯍꯥꯅꯕ ꯁꯥꯈꯤ ꯄꯤꯈꯤ। ꯇꯦꯛꯁꯇ ꯇꯔꯥꯒꯤ ꯑꯗꯨꯗꯥ, ꯃꯈꯣꯏꯕꯨ ꯃꯈꯥ ꯆꯥꯂꯤꯁ ꯆꯍꯤꯒꯤ ꯃꯇꯨꯡꯗꯥ ꯂꯥꯝꯍꯥꯟꯕꯗꯥ ꯁꯤꯕ ꯑꯁꯤꯒꯤꯗꯃꯛ ꯄꯤꯈꯤ। ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡꯗꯥ ꯏꯁ꯭ꯋꯔꯅ ꯖꯣꯁꯨꯑ ꯑꯃꯁꯨꯡ ꯀꯦꯂꯦꯕꯒ ꯀꯣꯕꯅꯦꯟꯇꯗꯨ ꯆꯠꯈꯤ, ꯑꯗꯨꯅ ꯅꯣꯡꯄꯣꯛ ꯑꯁꯤ ꯄꯤꯈꯤ ꯃꯗꯤ, ꯃꯄꯨ ꯑꯁꯤꯅ ꯈꯟꯗꯕ ꯃꯤꯌꯥꯝ ꯑꯃꯥꯁꯤꯡꯒ ꯀꯣꯕꯅꯦꯟꯇ ꯆꯠꯂꯕꯗꯥ, ꯃꯍꯥꯛꯅ ꯑꯍꯥꯟꯕ ꯀꯣꯕꯅꯦꯟꯇꯀꯤ ꯃꯤꯌꯥꯝ ꯑꯃꯥꯁꯤꯡꯕꯨ ꯊꯣꯡꯒꯥꯜ ꯂꯧꯗꯨꯅ ꯆꯠꯂꯤ ꯍꯥꯏꯕ ꯋꯥꯈꯜ ꯑꯁꯤꯒꯤ ꯁꯥꯈꯤ ꯄꯤꯈꯤ। ꯃꯍꯥꯛꯀꯤ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯑꯔꯣꯏꯕꯗꯥ, ꯃꯗꯨꯗꯤ ꯃꯗꯨ ꯑꯩꯍꯣꯏꯒꯤ ꯑꯥꯇ꯭ꯃꯥꯅꯤꯡꯒꯤ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯑꯍꯧꯕꯅꯤ, ꯃꯍꯥꯛꯀꯤ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯑꯔꯣꯏꯕ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟꯒꯤ ꯄ꯭ꯔꯣꯁꯦꯁ ꯑꯁꯤ ꯑꯥꯇ꯭ꯃꯥꯅꯤꯡꯒꯤ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯑꯍꯥꯅꯕ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟꯒꯤ ꯄ꯭ꯔꯣꯁꯦꯁ ꯑꯁꯤ ꯑꯣꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯗꯨ “ꯅꯣꯡꯃꯥꯗꯒꯤ ꯍꯥꯎꯔꯀꯄ ꯆꯥꯕꯥ” ꯑꯣꯏꯅ ꯑꯈꯟꯕ ꯑꯁꯤꯅ ꯏꯄꯥꯎ ꯄꯤꯈꯤ। ꯃꯗꯨ ꯑꯍꯥꯅꯕ ꯀꯣꯕꯅꯦꯟꯇꯀꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯉꯣꯟꯒꯤ ꯄ꯭ꯔꯣꯁꯦꯁꯇꯥ ꯃꯅꯥꯅ ꯇꯥꯏꯞ ꯇꯧꯔꯛꯈꯤ।
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
इम्तिहान की उस प्रक्रिया में, जो पहला भी था और आख़िरी भी, ईसा ने आसमानी रोटी की परीक्षा की पहचान उस वक़्त कराई जब उसने फ़रमाया कि जो उसके अह्दी लोग हैं, उन्हें उसका गोश्त खाना और उसका ख़ून पीना लाज़िम है। उसने अपनी ख़िदमत के किसी भी दूसरे दौर की बनिस्बत उस पेशकश पर ज़्यादा शागिर्द खो दिए। उसकी ख़िदमत का वह इख़्तिलाफ़ अह्दी इम्तिहान की प्रक्रिया की मिसाल का बुलंद-तर बिंदु था, और Sister White इस वाक़िए पर Desire of Ages में तफ़्सील से तब्सिरा करती हैं, जहाँ बाब का उनवान “The Crisis in Galilee” है। Galilee नाम का मतलब “एक क़ब्ज़ा,” या “एक मोड़ का बिंदु” है, और उस बाब में वह बयान करती हैं कि शागिर्द उससे क्यों फिर गए। उन्होंने उसके इस गवाहाने को, कि उसका गोश्त खाना और उसका ख़ून पीना दरकार है, सही नबूवी मनहज के साथ लागू करने से इंकार कर दिया। वह पहचानती हैं कि वे नबूवी तसव्वुरात के उन रिवाजों और रिवायतों से चिमटे हुए थे जिन्हें शैतान ने क़दीम इस्राईल की किताब-मुक़द्दस की समझ में रचा-बसा दिया था। उन्हीं ग़लत-फ़हमियों ने उन्हें वह मुजव्वज़ा बहाना फ़राहम किया, जो उनके ख़याल में, उसके अल्फ़ाज़ को रूहानी के बजाय लफ़्ज़ी तौर पर लागू करने के लिए काफ़ी था। वह यह भी निशानदही करती हैं कि जब वे लोग, जो ईसा से “फिर” गए (Galilee) और जिनकी पहचान यूहन्ना के छठे बाब में की गई है (John 6:66), उससे फिर कभी न चले।
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
كَمَا فِي عَمَلِيَّةِ الاِخْتِبَارِ الْعَهْدِيَّةِ الأُولَى وَكَذَلِكَ الأَخِيرَةِ لِإِسْرَائِيلَ الْقَدِيمِ، نَجِدُ أَنَّهُ حِينَ يَدْخُلُ اللهُ فِي عَلاقَةِ عَهْدٍ مَعَ شَعْبٍ مُخْتَارٍ، يَكُونُ فِي الْوَقْتِ نَفْسِهِ مُجْتَازًا عَنْ شَعْبِ الْعَهْدِ السَّابِقِ. وَنَجِدُ أَيْضًا أَنَّهُ يَخْتَبِرُ أُولَئِكَ الشَّعْبَ، لاَ بِاخْتِبَارٍ وَاحِدٍ مُنْفَرِدٍ، بَلْ بِعَمَلِيَّةِ اخْتِبَارٍ. وَنَرَى أَيْضًا أَنَّ عَمَلِيَّةَ الاِخْتِبَارِ تُمَثَّلُ بِشَيْءٍ يُؤْكَلُ. وَنَجِدُ أَيْضًا أَنَّ الطَّعَامَ يُمَثِّلُ كَلِمَةَ اللهِ، وَأَنَّ الاِخْتِبَارَ يَنْطَوِي عَلَى اخْتِيَارٍ بَيْنَ نَوْعَيْنِ مِنَ الطَّعَامِ لِلأَكْلِ. أَنَأْكُلُ مِنْ كُلِّ شَجَرَةٍ قَالَ اللهُ إِنَّنَا نَسْتَطِيعُ أَنْ نَأْكُلَ مِنْهَا، أَمْ نَأْكُلُ مِنَ الشَّجَرَةِ الَّتِي مُنِعْنَا مِنَ الأَكْلِ مِنْهَا؟ وَنَجِدُ أَيْضًا أَنَّ اخْتِيَارَ مَا نَأْكُلُ يَشْمَلُ اخْتِبَارَ الْكَيْفِيَّةِ الَّتِي نَأْكُلُ بِهَا الطَّعَامَ الْمُقَدَّمَ.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
आध्यात्मिक इस्राएल के अंत में, मिलेराइट आंदोलन के समय, पहला संदेश 11 अगस्त, 1840 को सामर्थ्य के साथ प्रकट हुआ। यहाँ यहोयाकीम उन प्रोटेस्टेंटों का प्रतिनिधित्व करता है, जिन्हें तब बाबुल में ले जाया जा रहा था ताकि वे उसकी पुत्रियाँ बन जाएँ। उनका सामना एक परीक्षा से हुआ जब प्रकाशितवाक्य दस का स्वर्गदूत उतरा और उसके हाथ में एक खुली हुई छोटी पुस्तक थी। जैसे यहोयाकीम ने नबूकदनेस्सर की मांगों के विरुद्ध विद्रोह किया, और उसके बाद बंधुआई में ले जाया गया, वैसे ही प्रोटेस्टेंटों ने उस स्वर्गदूत के हाथ का भोजन खाने से इन्कार कर दिया, उन परंपराओं और रीति-रिवाजों के आधार पर जिन्हें वे अपने साथ अन्धकार युग से बाहर लाए थे।
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
1844-жылдын жазы келгенде, сынак жараяны Жехояким жана протестанттар үчүн «бурулуш чекитине» жеткен эле, жана рухий Ысрайыл үчүн болгон биринчи сынак жараянындагыдай эле, алар «бурулуп», Ыйса менен мындан ары жүрүшкөн жок. Ал тарыхта Даниел, Ханания, Мишаел жана Азария Миллерчилерди символдоштурат; алар оозунда таттуу, бирок курсагында ачуу болуп калган кичинекей китепти жегенди тандашкан.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Min anin Adam yan Eve, ninkuntas chusku klasik testigokuna kaykuna, pruebapas mikuy ruraypi rikuchisqa kasqanta. Sapaq profetiko testigokunatapas kanchik, llapallankupas qallariypa hinaspa tukuypa señalta apamunku. Manápa pruebanmanta testigokunaqa ñawpaq testigom; Hanaq Pankapa pruebanqa iskayninta kachkan: hukninmantaqa espíritu Israelpaq ñawpaq prueban, hukninmantaqa ñawpa Israelpaq qhipa testigonpas. Huchuy libropa pruebanqa ñawpaqpas hinaspa qhipapas kachkan. Chayqa espíritu Israelpa puriyninpa tukukuyninmi, chunkaq wasipi iglesiaq hina purisqanmanta, hinaspa Diospa qhipa denominado llaqtan kananpaq akllasqakunamanta ñawpaqninmi. Milleritakunaqa Diospa denominado llaqtanpa qallariynin karqanku, paykunataq protestantismopa cheqaq waqran hina reqsisqa kananpaq karqanku. Achka testigokunam kanku chay pruebay rikurichiy procesoq, mayqinchus qallarin ñawpaq mensajeta kallpachasqa kaptin.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Ҽышқәа рымҩахыҵҭа иҟало аамҭақәа ыҟоуп ажәларқәа рҭоурыхҿгьы, аныхаҿгьы. Анцәа Иԥҟараҿы, ари еиԥш иҟоу еиуеиԥшым ауадаҩратә аамҭақәа анааилак, уи аамҭа азы адырыԥшага ҟаҵахоит. Уи аднакылозар, адоуҳатә ԥхьаҟа ацара ҟалоит; иара аӡахзар, адоуҳатә ҭыԥахарагьы, аилагарагьы анаҩсан иааиуеит. Иаҳақәиҭу Иажәаҿы иаартны иҳарбеит Аевангелие иажәыларатә аус шымҩаԥгаз ажәытә аамҭақәа рзы, насгьы ишымҩаԥгахо ԥхьаҟатәи аамҭақәа рҿы, ахыркәшаратә ақәԥара аҟынӡа, анда сатанатә амчрақәа рҵыхәтәантәи, иџьашьахәу рныҟәгашьа мҩаԥырго. Уи Ажәа аҟынтәи еилаҳкаауеит, иахьа уажәраанӡа аус зуа амчрақәа шыҟоу, урҭ акыр зҵазкуа аҵыхәтәантәи ақәԥара—абзиабараи ацәгьеи рыбжьара, алашьцара аҳ и Сатанеи, Абзазара Аҳ и Христоси рыбжьара—алагарахь инанагараны ишыҟоу. Аха Анцәа бзиа избо, Иареи иршәо ауаа рзы иааиуа ақәҿиара шиашоу, Уи Аҳра ажәҩанқәа рҿы ишьақәыргылоу ауроуп. Bible Echo, August 26, 1895.”
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
عندما أُعطي المنُّ أولًا لإسرائيل القديمة، أُعطي النور لذلك التاريخ. وعند معمودية المسيح، أُعطي النور لذلك التاريخ. وفي 11 أغسطس 1840، أُعطي النور لذلك التاريخ. وكل واحد من تلك المنعطفات الحاسمة يَسِمُ بدايةَ عمليةِ امتحانٍ تنتهي في النهاية عند منعطفٍ حاسمٍ آخر، حين ينصرف شعبُ العهد السابق ولا يعودون يسلكون مع المسيح بعد ذلك.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
మునుపటి నిబంధన ప్రజలకు గాను, అలాగే నూతన నిబంధన ప్రజలకు గాను ఈ వివిధ పరీక్షా ప్రక్రియలు పరీక్షా కాలాన్ని సూచిస్తున్నందున, ఆ పరీక్షా ప్రక్రియకు రెండు ముగింపులు ఉన్నాయి. పరీక్షా ప్రక్రియ యొక్క ముగింపు, అందువల్ల మిల్లరైట్ చరిత్రలో ప్రొటెస్టెంట్లకు తుది మలుపు, 1844 వసంతకాలంలో సంభవించింది. పరీక్షా ప్రక్రియ యొక్క ముగింపు (1844 శరదృతువులో), లేదా మిల్లరైట్లకే సంబంధించిన మలుపు, దేవుని మునుపటి ప్రజలకు వచ్చిన మలుపు తరువాత సంభవించింది.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Ɪndu yisus Kristosduk tariquğan, sinaw egingneki bis yuznaŋaŋan: kiliwluq katiŋaŋi taygaŋan iŋan, qaisuŋan taygaŋan; qaili qaytaŋan kiliwluq katiŋaŋi taygaŋan, aniqsriŋan taygaŋan.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Иисус Оронун нийтийн үйлчлэлээ эхлэхдээ Сүмийг түүний ариун бус доромжлолт бузарлалаас цэвэрлэсэн. Түүний үйлчлэлийн сүүлчийн үйлсийн дотор Сүмийг хоёр дахь удаагаа цэвэрлэсэн явдал байв. Үүнтэй адил, дэлхийд анхааруулга хүргэх эцсийн ажилд сүмүүдэд хандан хоёр ялгаатай дуудлага өгөгддөг. Хоёр дахь тэнгэрэлчийн мэдээ нь: ‘Агуу хот Вавилон унасан, унасан; учир нь тэр өөрийн садар самууны хилэнгийн дарсаар бүх үндэстнийг уулгасан’ (Илчлэлт 14:8) хэмээн өгүүлдэг. Харин гурав дахь тэнгэрэлчийн мэдээний чанга хашхираанд тэнгэрээс нэгэн дуу хоолой сонсогдон: ‘Миний ард түмэн, түүний дотроос гарцгаа; ингэснээр та нар түүний нүглүүдэд оролцогч болохгүй бөгөөд түүний гай гамшгуудаас хүлээн авахгүй. Учир нь түүний нүглүүд тэнгэрт хүрсэн бөгөөд Бурхан түүний гэм бурууг санасан’ (Илчлэлт 18:4, 5) гэж хэлдэг.” Selected Messages, book 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Крист озэн хоёр удаагийн ариун сүмийн цэвэрлэгээний шалгалтын үйл явц нь Эш Үзүүлэгчийн Сүнсний бичвэрүүд дэх Малахи гуравдугаар бүлэгтэй нийцдэг.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
«Адунеитәи аахәарҭа адунеи аахәаҩцәагьы ааӡаҩцәагьы рҟынтәи ианырыцқьоз, Иисус Ишмиссиа ишиашаз адиӡахра азыҳәан аҳәамҭа ҟаиҵеит — агәыр аҟнытә агәнаҳа иеиҭаз ахараргаратә цәашьра аицқьара, адгьылтә гәазыҳәарақәа, ахала-хьааԥшратә мчагәгәаԥхарақәа, аԥсы хьшәашәара зышьҭызҵо ацәгьоу аӡ习қәа рҟынтәи. Малахи 3:1–3 иқәыԥшуп». The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Yuxquẽ nhandejára retãgua ñemopotĩha ohechauka pe jehechaha rehegua proceso, ojehechauka jey jevy hag̃ua heta línea profética ndive. Opaite ñe’ẽjoaju, oñepyrũva Adán ha Eva guive pe historia Millerita peve, ohechauka pe cien cuarenta y cuatro mil ñemopotĩha.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
«Әй дунейиниң тарихиниң ахирқи күнлиридә, Худаниң Өзиниң әмирлиригә әмәл қилидиған хәлқи билән болған әһдиси йеңи баштин тиклиниду.» Review and Herald, 1914-жили 26-февраль.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
يه процессы-и поксозии саду чилу чаҳор ҳазор нахустин ишора дар китоби Дониёл аст, ки худ аввалин китоб аз он ду китоб мебошад, ки якҷо Ваҳйи Исои Масеҳро намояндагӣ мекунанд, ва он андаке пеш аз баста шудани муҳлати имтиҳони инсонӣ кушода мешавад. Процесси поксозии саду чилу чаҳор ҳазор ҳамчунин ҳамчун процесси мӯҳргузорӣ муаррифӣ шудааст. Вақте ки паёми аввалини процесси поксозӣ ва мӯҳргузории саду чилу чаҳор ҳазор 11 сентябри соли 2001 оғоз ёфт, он барои калисо ва барои ҷаҳон нуқтаи гардиш буд. Дар боби ҳаждаҳуми китоби Ваҳй, он фариштае, ки ҷаҳонро бо ҷалоли худ равшан месозад, он вақт расид. Аммо дар Ваҳй 18 фаришта чунин нишон дода нашудааст, ки дар дасташ чизе барои хӯрдан дошта бошад — вале он ҷо ҳаст. Китобчаи хурд он ҷост. Онро ба осонӣ метавонанд бишиносанд касоне, ки интихоб мекунанд он методологияеро бихӯранд, ки аз ҷониби пайғамбар Ишаъё ҳамчун «хат бар хат» ифода шудааст.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
“Հատագիծ առ հատագիծ” դնելով՝ մենք հասկանում ենք, որ երբ Քրիստոսը իջավ 2001 թվականի սեպտեմբերի 11-ին, Նա նաև ուներ «մի փոքրիկ գիրք», որը ներկայացվել էր որպես «մաննա», «երկնքի հաց» և «փոքրիկ գիրք»։ Բայց 2001 թվականի սեպտեմբերի 11-ին նախկին ընտրյալ ժողովուրդը, որ ներկայացված էր Հովակիմով, ընտրեց կառչած մնալ ադվենտիզմի սովորույթներին և ավանդություններին, և ապա սկսեց իր երթը դեպի Բաբելոնի գերությունը, որը ամբողջական կլինի կիրակնօրյա օրենքի ժամանակ։
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kunakka angukami rimata, satzi siwa nyanga yaku alatji wangkapai munu New York uwiḻya purlkara kuḻuḻpaṟa waṉaṟingu? Nyaakuṟu ngayulu wiya alatji wangkanytja. Ngayulu alatji wangkangu, ngayulu nyakula nyara purlkara nyumba tjuṯa nyinanyi alatji pakaṟi, storey kutjara kutjara munu kutjara maṟu, ‘Munta nyanga alatji puḻka nyinaku nyaa ngaranyi, Katuṯja puṟunypa pakaltjinga munu manta puḻka alatji uritjingalku! Ka nyara Wangkatjara Revelation 18:1–3 nyinanyi, nyara wangka tjuṯa mapalku utini.’ Revelation kaṯi 18 panya winki manta nyangatja katu nyinara alatji wangkara monaṟi, nyaa alatji pitjama. Palu ngayulu wiya kurunpa-nyinanytja nyuntuṟa nyinanyi New York-ku nyaa pitjama; ngayulu kulini kutju, kutjupa aṟa nyara purlkara nyumba tjuṯa nyinanyi nyara, God-ku puḻka pawa turning and overturning-kutu aḻaṟa wiyaringkuku. Nyara kurunpa ngayuku ungkunytjitja-kutu ngayulu kulini munu ngurangka tjuṯangka waṟkarinyi, destruction nyinanyi munu pitjama. Mayatja-ku wangkapai kutju, palya kutju, munu pawa puḻka nganaṉa pampuntja kutju, ka nyanga massive structures tjuṯa punkalku. Scenes tjuṯa utiku, ka nganaṉa nyinanyi munu nyakula nguḻu puḻka alatji; palu nyara fearfulness panya nganaṉa kulintja wiya.” Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Cuanduj “grandis edifisius” di “Nueva York” fue “derrocadus por el volteo i trastorno del poder de Dios,” li 11 de septiembre de 2001, la lus del ángel de Apocalipsis dieciocho plenó tota la tierra, purke un punto de giro había venid en la historia de la bestia terrenal de Apocalipsis trece.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
«Дәүләтләр вә чиркав тарихи дә бәзи дәврләр барки, улар бурулуш нуқтилиридур. Худаниң инайәтлик тәдбири астида, бу хил һәрбир кризис йәткәндә, шу вақитқа мунасип нур берилиду. Әгәр у қобул қилинса, роһий илгириләш болиду; әгәр у рәт қилинса, униңға әгишип роһий чекиниш вә кемә һаләкити келиду.» Bible Echo, August 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Na paan nu silaw ti anghel iti Apocalipsis disiotso idi Septiembre 11, 2001, dagidiay nangawat iti silaw ket nagdur-asda iti espiritu, ket dagidiay nangilaksid iti silaw ket nagkedkedda iti espiritu, ket nangrugida iti di-panagtulnog a panagbiagda agingga iti maudi a punto ti panagsukirda, ti linteg ti Domingo, a sadiay agnanayon a dadaelen da ti pammati ken pahayagda a kas mensahero ti maikatlo nga anghel. Dagidiay adda idiay Galilea a nagsubli ken saandanen a nakikadua ken Cristo iti Juan 6:66, ket agturturongda iti pannakaitallikod manipud iti silaw a dimteng idi immuna iti pannakabawtisarna, isu a sadiay napabileg ti umuna a mensahe iti dayta a pakasaritaan ti pannakasubok. Iti Daniel kapitulo uno, dua a klase dagiti agdaydayaw ti naipakita iti pakasaritaan idi napabileg ti umuna a mensahe. Ni Jehoiakim ket itakderanna dagidiay mangdadael iti pammati, ket da Daniel, Hananiah, Mishael ken Azariah ket itakderanda dagiti matalek.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
یەھۇدا پادىشاھى يەھوياقىمنىڭ پادىشاھلىق قىلغان ئۈچىنچى يىلىدا، بابىل پادىشاھى نەبۇقەدنەسەر يېرۇسالېمغا كېلىپ، ئۇنى قورشىۋالدى. پەرۋەردىگار يەھۇدا پادىشاھى يەھوياقىمنى، خۇدانىڭ ئۆيىدىكى قاچىلارنىڭ بىر قىسمى بىلەن بىللە، ئۇنىڭ قولىغا تاپشۇردى؛ ئۇ بولسا بۇلارنى شىنعار زېمىنىغا، ئۆز ئىلاھىنىڭ ئۆيىگە ئېلىپ باردى؛ ۋە قاچىلارنى ئۆز ئىلاھىنىڭ خەزىنىخانىسىغا قويدى. پادىشاھ ئاشپېنازغا، يەنى ئۆز خوجىلار بېشىغا، ئىسرائىل ئوغۇللىرىدىن، پادىشاھ نەسلىدىن ۋە ئەمىرلەردىن بولغان بەزىلەرنى كەلتۈرۈشنى بۇيرۇدى؛ بەدىنىدە ھېچقانداق نۇقسانى يوق، كۆرۈنۈشى چىرايلىق، ھەر خىل دانالىقتا ماھىر، بىلىمدە ئۇستا، ئىلىم-پەندىن چۈشەنچىسى بار، پادىشاھ ئوردىسىدا خىزمەتتە تۇرۇشقا لايىق قابىلىيىتى بار بولغان ياشلارنى؛ شۇنداقلا ئۇلارغا كالدىيلارنىڭ ئەدەبىياتى بىلەن تىلىنى ئۆگىتىشنى بۇيرۇدى. پادىشاھ ئۇلار ئۈچۈن پادىشاھنىڭ تامىقىدىن ۋە ئۆزى ئىچىدىغان شاراپتىن كۈندىلىك نىسىۋە تەيىنلىدى؛ شۇنداق قىلىپ ئۇلارنى ئۈچ يىل باقتۇردى، ئاخىرىدا ئۇلار پادىشاھ ئالدىدا تۇرالايدىغان بولسۇن دەپ. بۇلارنىڭ ئىچىدە يەھۇدا ئوغۇللىرىدىن دانىيال، ھەنانيا، مىشائىل ۋە ئەزەرىيا بار ئىدى. خوجىلار بېشى ئۇلارغا ناملار بەردى: دانىيالغا بەلتەشەززەر، ھەنانياگە شەدراق، مىشائىلغا مېشاق، ئەزەرىياغا ئابېدنېگو دەپ ئات قويدى. لېكىن دانىيال كۆڭلىدە پادىشاھنىڭ تاماق نىسىۋىسى بىلەن ياكى ئۇ ئىچىدىغان شاراپ بىلەن ئۆزىنى ناپاك قىلماسلىققا قەتئىي نىيەت قىلدى؛ شۇڭا ئۇ ئۆزىنى ناپاك قىلماسلىقى ئۈچۈن خوجىلار بېشىدىن ئىجازەت سورىدى. دانىيال 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
دانیال، حنانیا، میشائیل و عزریا از فرزندان یهودا بودند. آنان اخته شدند و بدینسان نمایانگر نسل نهایی ادونتیسم بودند. نبوکدنصر، همانند بسیاری از پادشاهان باستان، آن چهار جوان یهودی را خصی کرد تا هرگونه نگرانیای را که ممکن بود پادشاه هنگام خدمت ایشان بهعنوان بردگان و معاشرتشان با همسران و کنیزان پادشاه داشته باشد، برطرف سازد.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Nok oikivochitoka, omatli tonali itech Adventismo, pampa ayocmo oncas seyoc línea de Judá ipan inin nahui. Nahui yehua se símbolo tlen quimati nochi tlalticpac, huan yeca quinechcahua in tonali tlamiantli de los Adventistas del Séptimo Día itech nochi tlalticpac, tlen quixmatiseh September 11, 2001, quen se cumplimiento de la Palabra profética de Dios.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Вьыг Божье пророческэй Слово гукӀэу къыхэщтэ ахэр — Жьыр къыдэкӀуэу щыIэ псор плӀыжьыкӀэ плӀыжьыкӀэ фIэщIыгъуэ зэхуаку щыIэу къахэщтэу къызэрыхуащ. Ауэ я пророческэ мырасыр я адэхэм я бунтрэ къызэпыдэкӀуащ, 1863 илъэсым. А бунт и къызэщIэбжьапIэр къэгъэсэныр щхьэщыкIуэу гугъущ, сытым икӀуэншэ а псори бунт и щIэдзапIэу зыри тIэкIуэ-тIэкIуэ зэхэкIуэу къызэращыщ нэщIыр нэс зэхуэмыдэкIауэ, быдэ Iуэхугъуэхэмрэ хабзэхэмрэкIэ къэгъэпщкIуащ. Къэгъэсэныр гугъу щыIэми, ар къыщыгъэлъэгъуэн хуейщ, и щапхъэр къызэрагъэпэжын хуейщ, Даниил къызэрищIыри, Даниил и тхылъ и девятэу щIэкIым. Ар къищIащ, хьэкъуагъэр Божье пророческэй Словом и щIэб къыхэщыжьыгъуэу къыщигъуэтыжауэ.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
ئەو یاغیبوونەی کە دانیال و سێ پیاوی بەڕێز ڕاستەوخۆ لێی هاتبوون، ئەو ڕەتکردنەوەی باوکیان بوو کە لە جیاوازی خۆی لە کاریگەرییە گەلەکپرستانەکانی دەورووبەریان دابمەزرێت. لە ساڵی 1863دا، ئەدوەنتیزمی لاودیکیە بۆ ڕێبازە کتێبی پیرۆزەکەی پرۆتستانتیزمی ئاپۆستات و کاتۆلیکایەتی گەڕایەوە، بۆ ئەوەی پشتگیری لە ڕەتکردنەوەی ناساندنی میلەر بۆ “حەوت کات”ی لاویان بیست و شەش بکات. ئەو یاغیبوونە، بۆ دانیال و سێ پیاوی بەڕێز، بە پاشا حەزەقیاه نیشاندرابوو.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
ሕዝቅያስ እንዳይሞት ለጌታ ተማፀነ፣ ጌታም ተጨማሪ 15 ዓመት በሰጠው ጊዜ ጸሎቱ ተመለሰለት። ይህን በማድረጉም ከዚያ በኋላ ምናሴን ወለደ፤ እርሱም ከይሁዳ እጅግ ክፉ ነገሥታት አንዱ ብቻ ሳይሆን፣ የይሁዳን በተራ በሚገፋ ሰባት-ደረጃ ድል መንሣትና ባርነት መግባት የሚያመለክተውም ንጉሥ ነው። በ1856፣ እውነተኛው ምስክር የላኦዴቅያ አድቬንቲዝምን በር ለመንኳኳት መጣ፣ ነገር ግን እነርሱ ለራሳቸው ሞተው ከመኖር ይልቅ ለመኖር መረጡ። በ1863 ላይ “ኢያሪኮን” እንደገና ሠሩ፣ እናም በመጨረሻ መስከረም 11 ቀን 2001 ዓ.ም. ወደ የመንፈሳዊ ባቢሎን ባርነት የሚያስገባቸውን ባለሶስት-ደረጃ ጉዞ መጀመሪያ እንደሆነ እንዳያስተውሉ ያደረገውን፣ በእሁድ ሕግ የሚጠናቀቀውን፣ እየጨመረ የሚሄድ ዓመፅ ጀመሩ።
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Para el rey Ezequías, 1863 llegó cuando le fue concedida su oración para vivir. El Señor dio una señal de que su oración había sido aceptada. Dios confirmó la oración al mover el sol, y los babilonios vieron la actividad de Dios en los cielos, aunque no sabían lo que significaba. Entonces los babilonios vinieron a Jerusalén para averiguar acerca del Dios que tenía poder para controlar el sol. En lugar de glorificar al Dios del Cielo, el rey Ezequías, en vez de morir al yo, escogió glorificar su templo y su ciudad en lugar del Dios que había escogido poner Su nombre en aquel templo y en aquella ciudad.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Amaqwetha lawazisa isiprofeto sokuba abantwana bomlibo wakhe baya kuba ngamakhoboka namathenwa eBhabheli. Abo bantwana yayinguDaniyeli, uHananiya, uMishayeli noAzariya, yaye bamele isizukulwana sokugqibela ngokwasemoyeni saloo maSeventh-day Adventist aqonda umhla we-11 kuSeptemba, 2001 njengendawo yokuguquka kwimbali yeentlanga zehlabathi neyeBandla, xa kunikelwa ukukhanya okuza kuvavanya nokutywina ikhulu elinamashumi amane anesine amawaka.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
यस दिननमेँ हिजकियाह एतना बेमार भेलाह जे मृत्यु लग पहुँचि गेलाह। आ आमोजक पुत्र भविष्यवक्ता यशायाह हुनक लग एलाह आ हुनका कहलथिन, “प्रभु एना कहैत छथि, अपन घरक प्रबन्ध क’ लिअ; किएक तँ अहाँ मरब, जीवित नहि रहब।” तखन ओ अपन मुख भीत दिस फेरि देलथिन आ प्रभुसँ प्रार्थना करैत कहलथिन, “हे प्रभु, विनती करैत छी, आब स्मरण करू जे हम अहाँक समक्ष सत्यतामेँ आ निष्कलंक हृदयसँ चलैत रहलहुँ, आ जे अहाँक दृष्टिमेँ उत्तम अछि, से केलहुँ।” आ हिजकियाह बहुत रोइलाह। आ एना भेल जे यशायाह मध्य आँगनसँ बाहर सेहो नहि निकलने रहथि, ताबे प्रभुक वचन हुनका लग एलनि, “फेरि जाउ, आ हमर प्रजाक अगुआ हिजकियाहसँ कहू, प्रभु, अर्थात् तोहर पिता दाऊदक परमेश्वर, एना कहैत छथि, ‘हम तोहर प्रार्थना सुनने छी, हम तोहर नोर देखने छी; देख, हम तोरा चंगा करब। तेसर दिन अहाँ प्रभुक भवनमेँ जएब। आ हम अहाँक आयुमेँ पन्द्रह वर्ष जोड़ि देब; आ हम अहाँकेँ आ एहि नगरकेँ अश्शूरक राजाक हाथसँ बचाएब; आ हम एहि नगरक रक्षा अपन कारणेँ आ अपन सेवक दाऊदक कारणेँ करब।’” तखन यशायाह कहलथिन, “अंजीरक एकटा लेप लिअ।” तखन लोक सभ ल’ क’ ओ फोड़ापर रखलक, आ ओ चंगा भ’ गेलाह। आ हिजकियाह यशायाहसँ कहलथिन, “की चिह्न होयत जे प्रभु हमरा चंगा करताह आ जे हम तेसर दिन प्रभुक भवनमेँ जएब?” यशायाह कहलथिन, “ई चिह्न अहाँकेँ प्रभुक ओरसँ रहत, जे प्रभु ओहि बातकेँ पूर्ण करताह जे ओ कहने छथि: छाँह दस डिग्री आगाँ बढ़ए, कि दस डिग्री पाछाँ घुरि जाए?” हिजकियाह उत्तर देलथिन, “छाँहक लेल दस डिग्री नीचाँ उतरि जाएब त’ सरल बात अछि; नहि, बल्कि छाँह दस डिग्री पाछाँ घुरि जाओ।” तखन भविष्यवक्ता यशायाह प्रभुक पुकार कएलनि, आ प्रभु अहाजक धूपघड़ीपर जतेक छाँह नीचाँ उतरि गेल छल, तकरा दस डिग्री पाछाँ घुमा देलनि। ओहि समय बाबुलक राजा बलदानक पुत्र बेरोदकबलदान हिजकियाह लग चिट्ठी आ उपहार पठौलनि; किएक तँ ओ सुनने छल जे हिजकियाह बेमार पड़ने छथि। आ हिजकियाह हुनक बात मानि क’ हुनका अपन बहुमूल्य वस्तुक समग्र भवन देखा देलथिन—चाँदी, सोना, सुगन्ध-द्रव्य, बहुमूल्य तेल, शस्त्रागारक समग्र भवन, आ अपन भण्डारमेँ जे किछु भेटल—हुनका सब देखा देलथिन; हुनक घरमेँ आ हुनक समस्त राज्यसीमामेँ एहन किछुओ नहि छल जे हिजकियाह हुनका नहि देखा देलथिन। तखन भविष्यवक्ता यशायाह राजा हिजकियाहक लग एलाह आ हुनका कहलथिन, “ई लोकसभ की कहलनि? आ कतयसँ अहाँक लग एलनि?” हिजकियाह कहलथिन, “ओ सभ दूर देशसँ, अर्थात् बाबुलसँ, हमर लग एलनि।” यशायाह पुछलथिन, “ओ सभ अहाँक घरमेँ की-की देखने छथि?” हिजकियाह उत्तर देलथिन, “हमर घरमेँ जे-जे अछि, से सभ ओ देख लेने छथि; हमर भण्डारमेँ एहन किछुओ नहि अछि जे हम हुनका नहि देखा देने छी।” तखन यशायाह हिजकियाहसँ कहलथिन, “प्रभुक वचन सुनू। देखू, ओ दिन आबि रहल अछि जे अहाँक घरमेँ जे किछु अछि, आ जे अहाँक पूर्वजसभ आइ धरि संचय क’ रखने छथि, से सभ बाबुल ल’ जाएल जायत; किछुओ नहि बचत, प्रभु एना कहैत छथि। आ अहाँक पुत्रसभमेसँ, जे अहाँसँ उत्पन्न होएत, जकरा अहाँ जन्म देब, ताहिमेसँ किछु लोककेँ ओ सभ ल’ जाएत; आ ओ सभ बाबुलक राजाक राजमहलमेँ नपुंसक बनत।” तखन हिजकियाह यशायाहसँ कहलथिन, “प्रभुक वचन, जे अहाँ कहने छी, उत्तम अछि।” फेर ओ कहलथिन, “यदि हमर दिनमेँ शान्ति आ सत्य रहत, तँ की ई उत्तम नहि?” हिजकियाहक आन सभ काज, हुनक समस्त पराक्रम, आ जेना ओ एकटा पोखरि आ एकटा नाला बनौलनि, आ नगरमेँ पानि आनलनि—की से सभ यहूदाक राजासभक इतिहासक पुस्तकमेँ लिखल नहि अछि? आ हिजकियाह अपन पूर्वजसभक संग सुतलाह; आ हुनक स्थानपर हुनक पुत्र मनश्शे राजा भेलाह। 2 राजा 20:1–21.
The next verse says:
گیلەن ئایەت دەير:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Манассе дванадцати лет был, когда воцарился, и пятьдесят пять лет царствовал в Иерусалиме. Имя матери его Хефциба. 4 Царств 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Ato ona’a jun bhen bi khixia pe Ezequías mbër beben Rë Ndyos, ha xiñi da’ khëts’e ndaani yit’ lo yá, ne guti xí? Bëts’a ju’un nda’kun xupë nii, ne kibi xupë una tsë, ngupaj Manasés, me ndzi. ¿Bi gu’nna pe lo 1856, pe Adventismo mbër beben bhen nduxhë de Filadelfia ta Laodicea, ha xiñi da’ khëts’e ndaani yit’, ne bi beki’ ndaa verdades fundamentales ne William Miller intactas? Naa ndakaa gu’nna guixhí ná beñi pe dá’ dixhí ndzi gu’yu xquidxhí gu’nna gucadxi’ na xquidxhí, peru ndaani diidxa’ ca gu’nna gucadxi’ ná: “Daniel propuso en su corazón no contaminarse con la porción de la comida del rey, ni con el vino que él bebía.”
We will continue Daniel chapter one in the next article.
Adan bés Daniel kapítulu únu na próximu artígulu.