As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.
ᎢᎦᏕᎦ ᎢᏓᏠᏱᎵᏒ ᎤᏕᎵᏛ ᎤᏃᎮᏓ ᎤᏃᎯᏳᏔᏅ, ᏔᎵᏁ ᎢᏗᎬᏩᎸᏔᏅ ᎠᏂᏯᏙᎸ ᎠᎴ ᎤᏁᏍᏗ ᎠᏂᏯᏙᎸ ᎦᏬᏂᎯᏍᏗ ᎤᏙᎴᎰᏒᎯ ᎠᎾᏛᏁᎸ ᎠᏏᏉ ᎠᎾᏖᎸᎲ ᎨᏒ ᎠᏰᎵ ᎤᎵᏍᏆᏗᏢ ᏚᏍᏆᎸᎲ ᎢᏯᏍᏗ ᎾᎿ ᎣᏍᏛ ᏅᎦᏍᎪᎯ ᏅᎩ ᎢᏯᏍᏗ ᎢᎬᏱᏱ ᏅᎩ ᏗᎨᏒ ᎤᏂᏅᏅ ᎤᏍᏆᎸᎲ. ᎭᏫᎾ ᎠᏂᏯᏙᎸ ᎾᏍᎩ Ꮎ ᎤᏃᎮᏓ ᎦᏛᎦ ᎦᏓᎭ ᎢᏳᏍᏗ ᎦᏓᎭ ᎪᎱᏍᏗ ᏥᏳ ᎤᏮᎯᏳ ᎠᏍᎪᎯ ᎠᎴ ᏌᏚ ᎢᏯᏍᏗ ᎦᏓᎭ ᏌᏚ ᎢᏯᏍᏗ ᎤᏍᏆᎸᎲ ᎤᏓᎷᎸᎯ. ᎤᏁᏍᏗ ᎠᏂᏯᏙᎸ ᎾᏍᎩ Ꮎ ᎤᏃᎮᏓ ᎦᏛᎦ ᏓᏂᏯᎵ ᎪᎱᏍᏗ ᏥᏳ ᎤᏮᎯᏳ ᎠᏍᎪᎯ ᎠᎴ ᏌᏚ ᎢᏯᏍᏗ ᏌᏚ ᎢᏯᏍᏗ ᎤᏓᎷᎸᎯ. ᏓᏂᏯᎵ 11—11 ᎤᏁᏍᏗ ᎠᏂᏯᏙᎸ 2014 ᎤᏕᏘᏴᏛ ᎤᎷᏨ ᎠᏰᎵ ᎢᏳᎵᏍᏗ ᎨᏒ, ᎠᎴ ᎤᏃᎮᏓ 11—11 ᎭᏫᎾ ᎠᏂᏯᏙᎸ December 31, 2023 ᎤᏕᏘᏴᏛ ᎤᎷᏨ ᎠᏰᎵ ᎢᏳᎵᏍᏗ ᎨᏒ. ᎤᏁᏍᏗ ᎠᏂᏯᏙᎸ ᎤᏬᎯᏳᎯ ᎤᏍᏗ ᎪᏪᎸᎯ ᎠᏂᎦᏘᏍᎩ ᎠᏂᎡᎶᏗᎯ ᎠᏍᎦᏯ ᎤᏅᏏᏴᏫᏍᏗ ᎤᏪᏥ ᎤᏓᏅᏙ, ᎠᎴ ᎭᏫᎾ ᎠᏂᏯᏙᎸ ᎤᏬᎯᏳᎯ ᎤᏍᏗ ᎪᏪᎸᎯ ᏉᎳᏂᏍᏕᏅᎯ ᎤᏪᏥ ᎤᏓᏅᏙ.
The United States
ᎠᎹᏰᎵᏍᏗ ᎠᎹᏰᎵᏍᏗ ᎤᏁᎳᎩᏍᎩᎸᏍᏗᏱ
The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.
ناي بزيڤيلان ڤاتيح اوحان يڠ اوتاما سباݢاي سبجيق زامن اخير. نايݢارا ايتو اياله بناتڠ دارات يڠ ممقسا سلوروه دنيا منيمبه بناتڠ لاؤت كڤاوسن. كتاب وايو يوحنا منچامكن ساتو نايݢارا اوتاما، ساتو ڤرسكوتوان دسڤولوه نايݢارا، دان ساتو ڬريجا ڤالسو. نايݢارا ايتو اياله امريك شريكت، بناتڠ دارات دالم فاصل تيݢا بلاس؛ ڬريجا ڤالسو ايتو اياله بناتڠ لاؤت دالم فاصل تيݢا بلاس؛ دان ڤرسكوتوان جهات كتابي دسڤولوه راجا ايتو اياله ڤرتوبوهن بڠسا-بڠسا برساتو. کتيݢا-تيݢا كواس اين، يڠ دݢمبركن سباݢاي ناݢا، بناتڠ، دان نبي ڤالسو دالم وايو يوحنا انم بلاس، مميمڤين دنيا كأرماݢيدون.
They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.
वो हर एक दानिय्येल अध्याय ग्यारह, पद चालीस से पैंतालीस में पहचाने गए हैं, जहाँ जाली कलीसिया पद पैंतालीस में समुद्रों और उस महिमामय पवित्र पर्वत के बीच अपने अन्त को पहुँचती है, जो भौगोलिक रूप से प्रकाशितवाक्य के हर-मगिद्दोन के साथ मेल खाता है। पद चालीस सन् 1798 में आरम्भ होता है, जब समुद्र का पशु, अर्थात् जाली कलीसिया, घातक घाव प्राप्त करता है; और यह अंश उसी पुनर्जीवित समुद्री पशु के साथ समाप्त होता है, जो प्रकाशितवाक्य सत्रह की वेश्या है, दूसरी बार मरती है; इस प्रकार यह अंश ठीक वहीं समाप्त होता है जहाँ यह आरम्भ हुआ था। प्रकाशितवाक्य और दानिय्येल, दोनों पुस्तकों में प्रमुख राष्ट्र संयुक्त राज्य अमेरिका है, जो विद्रोह के अध्याय प्रकाशितवाक्य तेरह का पृथ्वी का पशु है। पृथ्वी का पशु प्रकाशितवाक्य अध्याय सोलह में झूठा भविष्यद्वक्ता भी है, और दानिय्येल ग्यारह के पद चालीस में वही रथ, जहाज़ और घुड़सवार हैं।
Half Truths are No Truth at All
Chikamu Chaachokwadi Hachisi Chokwadi Zvachose
The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.
Lû neteweya ku di rojên dawî de di her du pirtûkan de, Daniel û Vahîyê de, bûye mijara gotinê, Dewletên Yekbûyî yên Amerîkayê ne; û beşa yazdehan a pirtûka Daniel bi taybetî dest pê dike bi nasandina serokê dawî yê wê neteweyê. Ev rastî rastiyekê biblikî ya damezrandî ye ku Adventîstên Roja Heftem ên Laodîkeyayî bi veşartina li pişt nîv-rastiyekê re red dikin. Ew nîv-rastiya ku di vê mijarê de li pişt wê veşêrin ev e ku wan qebûl dikin ku ew Dewletên Yekbûyî ne ku hem heywana erdê ya Vahîyê beşa sêzdehan e û hem jî pêxemberê derewîn ê beşa şanzdehan; lê wan naxwazin bibînin ku Donald Trump di rojên dawî de yek ji mijarên sereke yên pêxemberiya biblikî ye. Xwedê tu carî naguhere; û dema ku bi Misrê re têkildar bû, Fir‘ewn mijarek sereke ya dîroka pêxemberî bû; paşê bi Babîlonê re, Nebukadnezar û Belşezzar bi nav têne gotin. Kûreş bi nav hat gotin. Daryûş bi nav hat gotin. Kitêba Pîroz bi awayekî taybetî destnîşan dike serwerê dawî yê heywana erdê, û ev ne amajeke xweberî ye. Adventîzm dizane ku di pêxemberiya dawî-demê de Dewletên Yekbûyî kî ne, lê nikare bibîne ku Xwedê di her senaryoya pêxemberî de hem neteweyê û hem jî rêberê wê diaxive, û hemû wan dîrokên pîroz ên berê rojên dawî nîşan didin.
Trump in the Final Vision
ᎤᏍᎦᏯ ᎤᏪᏥ ᎤᏃᎯᏳᎯ ᎤᎵᎮᎵᏍᏗ ᎤᏍᏆᎸᎯ ᎠᎩᏍᏆᏂᎪᏗᏍᎬᎢ
Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.
Donald Trump a Danielpa qhipa pachak kutichäwipan nayrïr jach’a yatichäwipawa, uka kutichäwix taqpach qillqat profecianakan tukuy jach’a p’iqinchäwipawa, janiw Danielan pankanakankkiti sapakiti, jan ukasti taqpach Bibliankiwa.
The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.
अन्तिम भविष्यसूचक इतिहासको दर्शनको विषय, परमेश्वरको वचनभित्र, डोनाल्ड ट्रम्प हुन्। उनी त्यो प्रतीक हुन् जसले पद चालीसको गुप्त इतिहासको बाह्य अन्त्य-दिनको भविष्यवाणीका पदचिन्हहरूलाई चिन्हित गर्छ। उनी त्यही कडी पनि हुन् जसले एक लाख चवालीस हजारको आन्तरिक रेखालाई चिन्हित र स्थापित गर्छ। एक लाख चवालीस हजार प्रकाश अध्याय तेह्रको पृथ्वीको पशुमाथिको प्रोटेस्टेन्ट सिङ्ग हुन्, र डोनाल्ड ट्रम्पले त्यही पशुको रिपब्लिकन सिङ्गको प्रतिनिधित्व गर्छन्। त्यो पशु संयुक्त राज्य अमेरिकाको संविधान हो, जसलाई संवैधानिक गणतान्त्रिक सरकारद्वारा प्रतिनिधित्व गरिएको छ, जसले आरम्भमा ती दुई सिङ्गबीच पृथक्करण स्थापित गर्यो, तर अन्ततः ती सिङ्गहरूलाई पोपसम्बन्धी समुद्री पशुको प्रतिमामा एकताबद्ध गर्छ।
Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?
Sister White sapa kuti chiyeru cha golide cha chaputala chachitatu cha Daniel chikuyimira mobwerezabwereza lamulo la Sabata la Lamlungu la masiku otsiriza; nanga, Nebukadinezara akuimira ndani? Chikhulupiriro cha Adventist chidzakuwuzani kuti akuimira United States, chirombo cha pa dziko lapansi cha chaputala cha khumi ndi zitatu cha Chivumbulutso, zomwe zikufanana ndi kuzindikiritsa kuti anali Babuloni amene anaponya Shadiraki, Meshaki ndi Abedenego m’moto. Anali Nebukadinezara amene Baibulo limamuzindikiritsa kuti ndi amene anali ndi udindo pa nthawi ya lamulo la Sabata la Lamlungu, choncho Nebukadinezara ndi ndani, ngati si pulezidenti amene akulamulira pamene lamulo la Sabata la Lamlungu lomwe likubwera posachedwa lifika?
Three
Ñanpuni
Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.
किताब दानिएल का अन्तिम दर्शन, जो हिद्देकेल नदी का दर्शन है, तीन अध्यायों में विभाजित है, और प्रत्येक अध्याय प्रकाशितवाक्य चौदह के तीनों स्वर्गदूतों की विशेषताओं के अनुरूप है। ये तीन अध्याय पहले, दूसरे और तीसरे स्वर्गदूत का प्रतिनिधित्व करते हैं, परन्तु वे दानिएल के अन्तिम सन्देश का भी प्रतिनिधित्व करते हैं। उसके पहले अध्याय का प्रथम सन्देश भी प्रकाशितवाक्य चौदह के तीनों स्वर्गदूतों का प्रतिनिधित्व करता है, और इस प्रकार अल्फा और ओमेगा की मुहर अध्याय एक तथा हिद्देकेल नदी के दर्शन पर रखी जाती है।
Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.
Visión qhipa Danielpa qhipa qhawariyninqa hebreo simi “chiqa” nisqapa ruwasqan ch’akatasqanman churakusqa kachkan; chay simiqa hebreo alfabetoq ñawpaq, chunka kinsayuq, hinaspa qhipa, iskay chunka iskayniyuq killqakunamantam ruwasqa. Chunka capítuloqa Danielta profecíapa yachaqnin hina reqsichin; payqa iskay chunka iskayniyuq p’unchaypi huk Laodiceamanta huk Philadelphiaman tukusqa. Chaymanta Danielqa kallpachasqa kachkan chunka iskay capítulope rikuchisqa mana selloswan wichqasqa yachay yapakuyninta entiendenanpaq. Visiónpa ñawpaq hinaspa qhipa capitulonkunaqa Danielta pachak tawa chunka tawayuq waranqa runakunapa unanchaqnin hina reqsichin, paykunaqa profecíapa cheqaq yachaqninmi kanku.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.
«Адам баласының ақыл-ой жағынан қаншалықты ілгерілеуі мүмкін болса да, ол бір сәтке де Киелі жазбаларды терең әрі үздіксіз зерттеп, одан көбірек нұр іздеудің қажеті жоқ деп ойламасын. Біз халық ретінде әрқайсымыз жеке-жеке пайғамбарлықты зерттеушілер болуға шақырылдық». Testimonies, volume 5, 708.
Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.
باب اول همان حقایق رؤیای رود حِدِّقِل را مشخص میکند، و باب اولِ رؤیای رود حِدِّقِل نیز همان حقیقتی را مشخص میسازد که باب سوم و آخر آن بیان میکند. کتاب دانیال مُهرِ آلفا و اُمگا را بر خود دارد، زیرا باب اول فرایند آزمونِ سهمرحلهایِ انجیل جاودانی را معرفی میکند و باب دوازدهم نیز همینگونه است. سپس در میان سه بابی که رؤیای نهایی دانیال را تشکیل میدهند، باب اول آلفاست و باب سوم اُمگاست. این با نخستین آزمون دانیال درباره اینکه چه خوراکی بخورد، و با سومین و آخرین آزمون او هنگامی که پس از سه سال بهوسیله نبوکدنصر داوری شد، هماهنگ است. آزمون آلفای باب اول دانیال درباره روششناسیِ مطالعهٔ کتابمقدس بود، چنانکه با خوردن یا نخوردنِ خوراک بابلی یا خوراک گیاهی نمود یافته بود.
Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.
வார்த்தைக்கு வார்த்தை என்ற “வரியின்மேல் வரி” என்ற முறைக்கு தானியேலின் விசுவாசம் காரணமாக, “ஞானமும் புத்தியும் சம்பந்தமான எல்லா விஷயங்களிலும் ராஜா அவர்களிடத்தில் விசாரித்தபோது, தன் ராஜ்யமெங்கும் இருந்த சகல மாந்திரிகரையும் ஜோதிடரையும் விட அவர்களை பத்துமடங்கு மேலானவர்களாக கண்டான்.” ஓமேகா ஆகிய பன்னிரண்டாம் அதிகாரத்தில், தீர்க்கதரிசன வார்த்தை முத்திரை திறக்கப்படும் போது அதிகரிக்கப்படும் ஞானத்தின் எல்லா காரியங்களையும் புரிந்துகொள்பவர்கள் ஞானிகளே. பன்னிரண்டாம் அதிகாரம் முதலாம் அதிகாரத்திற்கும் ஓமேகாவாகும்; அது ஹித்தெக்கேல் தரிசனத்தின் ஆல்பாவாகிய பத்தாம் அதிகாரத்திற்கும் ஓமேகாவாகும். அந்த ஆல்பா ஆகிய பத்தாம் அதிகாரத்தில், பன்னிரண்டாம் அதிகாரத்தில் ஞானிகள் அறிவுசார் அனுபவத்தில் நிலைபெறுவதற்கு ஒப்பாக, தானியேல் ஆவிக்குரிய அனுபவத்தில் நிலைபெறுகிறான். முத்திரையிடப்படுவதற்காக, தீர்க்கதரிசனத்தின் மாணவன் சத்தியத்தில் ஆவிக்குரியவாறும் அறிவுசார்ந்தவாறும் நிலைபெற அனுமதிப்பது வேதாகமப் படிப்பின் முறையே என்பதை முதலாம் அதிகாரம் வலியுறுத்துகிறது.
Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.
Ka ndị mmụta amụma ezi-okwu n’ụbọchị ikpeazụ, Daniel na ndị ikom atọ ahụ a ma ama bụ ndị amamihe, ndị na-abụghị naanị na ha na-aghọta mmụba nke ihe ọmụma e kpughere n’oge ọgwụgwụ n’afọ 1989, kama ha na-aghọtakwa mmụba nke ihe ọmụma na 9/11. N’ikpeazụ, ha na-aghọta mmụba nke ihe ọmụma e kpughere na Disemba 31, 2023.
In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.
بهدنبال نور نبوتیِ خدا، آنان از جنبش لائودیکیهایِ اَدوِنتیستهای روز هفتمِ صد و چهل و چهار هزار به جنبش فیلادلفیاییِ صد و چهل و چهار هزار دگرگون میشوند. هنگامی که این دگرگونی رخ میدهد، آنان از کسانی که از رؤیای آینه گریختند جدا میگردند.
Message of Human Rebellion
نُوا اورەی ئینسانی
Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.
Los capítulos diez y doce se dirigen a los ciento cuarenta y cuatro mil, pues constituyen el primer y el tercer paso dentro del marco de la verdad. Una vez facultados por la experiencia interna de la visión del espejo del capítulo diez, juntamente con haber sido iluminados con el entendimiento desellado de Daniel 12, han de proclamar el mensaje de la rebelión humana. El mensaje de la rebelión humana está representado por los libros de Daniel y Apocalipsis, y el mensaje de rebelión está situado dentro del marco profético de los reinos de la profecía bíblica expuestos en Daniel. El simbolismo profético del testimonio de la rebelión humana dentro del libro de Daniel está plenamente representado en el capítulo once. El capítulo once es una historia que comienza al terminar Babilonia y al comenzar los medos y persas. Por lo tanto, comienza con la herida mortal de Babilonia, la cual tipifica la herida mortal del papado en 1798. Cuando la herida mortal del papado sea sanada en la ley dominical de pronta venida, ella llegará a ser la cabeza de la unión triple del dragón, la bestia y el falso profeta. Entonces será la mujer que cabalga sobre la bestia en Apocalipsis 17, y aquella mujer tiene escrito sobre su frente: Babilonia la Grande. En la ley dominical de pronta venida será sanada la herida mortal tanto de Babilonia como del papado.
The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.
သင်္ချိုင်းမြို့ ဗာဗုလုန်ခေတ်မှစ၍ ကမ္ဘာအဆုံးတိုင်အောင် ကိုယ်စားပြုထားသော လူသား၏ပုန်ကန်မှုသည် ဒံယေလကျမ်း၏ ဖွဲ့စည်းပုံအခြေခံဖြစ်ပြီး၊ အခန်း ၁၁ သည် နောက်ဆုံးကာလ၏ ထိုပုန်ကန်မှုကို မှတ်တမ်းတင်ဖော်ပြသော ပြင်ပပရောဖက်ပြုသတင်းစကားဖြစ်သည်။ အခန်း ၁၁ တွင် တွေ့ရသော ထိုပုန်ကန်မှုဆိုင်ရာ သက်သေခံချက်သည် အခန်း၏ နောက်ဆုံးခြောက်ပိုဒ်နှင့် ကိုက်ညီလျက်၊ ထိုနောက်ဆုံးခြောက်ပိုဒ်များအတွင်း၌ပင် တည်ရှိနေသည်။ နောက်ဆုံးခြောက်ပိုဒ်တို့သည် လူသား၏ပုန်ကန်မှုအကြောင်း သတင်းစကားဖြစ်ကြပြီး၊ ထိုနောက်ဆုံးခြောက်ပိုဒ်များကို ပုဒ်မ ၄၀ ၏ ဖုံးကွယ်ထားသော သမိုင်းအတွင်းနှင့်အတူ ကိုယ်စားပြုထားသည်။ ထိုသို့ဖြင့် ဒံယေလကျမ်းတစ်ကျမ်းလုံးသည် အခန်းတစ်ခန်းတည်းသို့ ကျဉ်းမြောင်းစေခြင်းခံရပြီး၊ ထိုအခန်းသည်လည်း ထိုအခန်း၏ ခြောက်ပိုဒ်သို့ ထပ်မံကျဉ်းမြောင်းစေခြင်းခံရကာ၊ ထိုခြောက်ပိုဒ်တို့သည်လည်း ပုဒ်မတစ်ပိုဒ်၏ နောက်တစ်ဝက်အတွင်းရှိ ဖုံးကွယ်ထားသော သမိုင်းသို့ ထပ်မံကျဉ်းမြောင်းစေခြင်းခံရသည်။
Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.
باب یازده نمایانگر سیزدهمین حرفی است که پیش از آن نخستین و پس از آن آخرین حروف الفبای عبری قرار دارند، و نخستین و آخرین همواره یکساناند. باب نخست، جدا شدن حکیمان از جاهلان را در رؤیای آینه نشان میدهد و باب آخر، جدا شدن حکیمان از جاهلان را در هنگام گشوده شدن مُهرها معرّفی میکند. الهام به ما آگاه میسازد که مهر شدنِ یکصد و چهل و چهار هزار، «استقرار یافتن در حقیقت، هم از لحاظ فکری و هم روحانی» است. باب ده، مهر شدنِ یکصد و چهل و چهار هزار را از جنبهٔ روحانی معرّفی میکند و باب دوازده جنبهٔ فکری آن را نشان میدهد. باب ده سه لمس و سه تعامل با موجودات آسمانی را معرّفی میکند. باب دوازده، پالایش سهمرحلهایِ حکیمان را معرّفی میکند که بهوسیلهٔ افزایش حقیقتِ فکریِ نبوی، به صورت «تطهیر شدن، سفید شدن و آزموده شدن» به انجام میرسد. همانگونه که باب ده دارای دو نمادِ سهتایی است، یعنی سه لمس و سه مواجههٔ آسمانی؛ باب دوازده نیز دارای فرایند آزمونِ سهمرحلهای، و همچنین، سه نبوت زمانی است.
Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.
Kapitulo dies i tinulu a langitnon a panagkikadwa ket mangibagada ti pirma ti kinapudno, ta ti umuna ken maudi a langitnon a parsua a nakikadwa ken Daniel ket ni anghel Gabriel, ket ti taga-tengnga ket ni Michael. Tallo nga angel, ngem ni Cristo ti anghel iti maikadua a tukad. Ti tallo a panangyap-apit ket itakderda ti maysa a progresibo a tallo-a-tukad a pannakabigbig ni Daniel iti pannakabalin. Iti uneg ti teksto, inammuan ni Daniel ti sirmata a kas iti espejo a sirmata iti tallo a daras, ket iti panangaramidna iti dayta, ipatpategna ti tallo a sirmata iti espejo iti uneg ti pito a pannakaibaga ti sirmata a mareh iti kapitulo dies. Namindua, ti Hebreo a sao a mareh ket naipatarus a kas “langa,” ken namindua pay a kas “sirmata,” ken iti tallo pay a daras naipatarus met a kas “sirmata.” Ti “tallo pay a daras” ket saan a mareh, no di ket ti babai a pannakabaga ti mareh, nga isu ti marah. Iti kapitulo dies adda tallo a panangyap-apit iti progresibo a pannakapabileg, tallo a langitnon a panagkikadwa a mangibagada ti pirma ti kinapudno, ken tallo a sirmata iti espejo a paset ti pito a pannakaibaga iti panagparang ni Cristo.
Appearance
Tawaafqa
The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.
މަރެހް މި ދެ ފަހަރު “appearance” ގެ މާނައިގައި ތަރުޖަމާ ކުރެވިފައިވުމާ އެކީ، އެ ދެ ފަހަރު “vision” ގެ މާނައިގައި ތަރުޖަމާ ކުރެވިފައިވުމާ އެއްގޮތަށް ގުޅޭއެވެ. އެ ދެއެކު މިކަން ދައްކައިދެނީ، މަސީހަކީ ނަބީވެރި ތާރީޚުގައި މަގުފަތްތަކެއް ފަދަ ފާޅުވާ ރަމްޒެއް ކަމަށެވެ. މުކާޝަފާ ފޮތުގެ ދިހަވަނަ ބާބުގައި، އެކަކު މަލާއިކާއެއް ބިމަށް އެއް ފައިި އަދި ކަނޑަށް އަނެއް ފައި ބައްދައިގެން ފެށިއެވެ. ސިސްޓަރ ވައިޓް އަހަރެންނަށް އެންގެވަނީ، އެ މަލާއިކާއަކީ “ޖީސަސް ކްރައިސްޓް އަށް ވުރެ ދަށް ޝަޚުޞެއް ނޫން” ބަޔަކުކަމެވެ. މުކާޝަފާ 10 ގެ މަލާއިކާއަކީ، ނަބީވެރި ތާރީޚުގައި މަސީހުގެ “appearance” އެވެ. ދާނިޔާލުގެ އަށްވަނަ ބާބުގެ ތޭރަވަނަ އާޔަތުގައި، އެއްޗެހި ޕަލްމޮނީ ގެ ސިފައިގައި ފާޅުވެއެވެ، އަދި މުކާޝަފާ ފޮތުގެ ފަސްވަނަ ބާބު އާއި އެއަށް ފަހުން، އެއްޗެހި ޔޫދާ ގޮތްރުގެ ސިންގާމަސްކަމުގައި ފާޅުވެއެވެ. ދާނިޔާލު ތަމްސީލު ކުރަނީ، އެންމެ ފަހު ޒަމާނުގެ އެ މީހުން، މަސީހު ގޮސްދާނެ ހަމަ ކޮންމެ ތަނަކަށް، އެއްޗެހިގެ ނަބީވެރި ފާޅުވުންތައް ތަބަޢަ ކުރާ މީހުންނެވެ. އެމީހުން އެކަން ކުރުމުގައި އަމާންތެރި ވާނަމަ، އަމާންތެރި ނޫން މީހުން ދުވެ ފިލާ ބެލެނިވި ކަސްމިސްކޮޅުގެ ދެންނެވުނަށް އެމީހުން މަގުދައްކައިދެވެއެވެ.
Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.
ምዕራፍ አሥራ ሁለት ውስጥ ትንቢት በሚፈታበት ጊዜ የሚጨምረውን እውቀት በመረዳት ላይ የተመሠረተው ሶስት-ደረጃ የመንጻት ሂደት ከሶስት “የጊዜ ትንቢቶች” ጋር ይታጀባል፤ እነዚህም ለእያንዳንዱ ከሶስቱ ቁጥሮች ሶስት የተለያዩ ፍጻሜዎችን ይወክላሉ። የቁጥር ሰባት አንድ ሺህ ሁለት መቶ ስድሳ ዓመታት፣ የቁጥር አሥራ አንድ አንድ ሺህ ሁለት መቶ ዘጠና ዓመታት እና የቁጥር አሥራ ሁለት አንድ ሺህ ሶስት መቶ ሠላሳ አምስት ዓመታት እያንዳንዳቸው በታሪክ የተፈጸመ የጊዜ ትንቢት የያዙ ሶስት ቁጥሮችን ያመለክታሉ፤ ከዚያም በኋላ ሚለራውያን ያወጁትን መልእክት የሚያረጋግጥ ታሪካዊ ማስረጃ እንደሆነ ተገንዝቦ ታውቋል። በቁጥሩ ውስጥ ያለው ትንቢታዊ ትንበያ፣ ታሪካዊ ፍጻሜው እና ሚለራውያን ለዚያ ታሪክ የሰጡት ተግባራዊ መተግበሪያ የእነዚያን ሶስት ትንቢቶች የዘመኑ መጨረሻ ፍጻሜ ይመሰክራሉ። ነገር ግን ሚለራውያን ያደረጉት የጊዜ መተግበሪያ ከእንግዲህ በኋላ ተፈጻሚነት የለውም፤ ስለዚህ በእነዚያ ቁጥሮች ውስጥ ያሉት የጊዜ ማመልከቻዎች እንደ ምልክቶች እንጂ እንደ ጊዜ ሊተገበሩ አይገባም። ይህ ምልክታዊነት በቁጥሮቹ ውስጥ የሚመሠረተው ቁጥሩን ራሱ፣ የቁጥሩን ታሪካዊ ፍጻሜ እና ሚለራውያን ያቀረቡትን የመልእክቱ አቀራረብ በመተግበር ነው።
Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.
گرەوە و پەیمان و عەهدەکان زمانبەندی سەرکێشیی مرۆڤ لە بەشی یازدەیەوە پێکەوە دەدۆزن. عەهد و پەیمانە مرۆییەکانی کە لە مێژووی بەشی یازدەدا نیشان دراون، لە بەرامبەر عەهدی خودایی دادەنرێن.
“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.
«На анападийәт ахирқи күнлиридә, Худаниң Өзиниң әмирлирини сақлайдиған хәлқи билән болған әһди йеңилиниши керәк». Review and Herald, 26-февраль, 1914.
Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.
Рим муқарраркунандаи тамоми рӯъёст, ва ҳангоме ки Рими папавӣ бори нахуст дар боби ёздаҳум мавриди хитоб қарор мегирад, вай ҳамчун «онҳое ки аҳди муқаддасро тарк мекунанд» шинохта мешавад. Хатти дохилӣ дар Дониёл ёздаҳ, ки ҳамчунин хатти дохилӣ дар таърихи ниҳонии ояти чиҳил аст, онҳоеро намояндагӣ мекунад, ки дар айёми охир бо Худо ба аҳд медароянд, ва хатти хориҷӣ онҳоеро муайян месозад, ки ҳамон аҳдро тарк мекунанд. Дар ба тасвир кашидани гурӯҳе, ки аз афзоиши дониш дар айёми охир баҳраманд нахоҳанд шуд, таърихи берунии онҳо бар риштаи нубувватии паймонҳои шикастаи инсонӣ бофта шудааст.
Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.
သိန်းတစ်ရာလေးသောင်းလေးထောင်၏ အတွင်းပိုင်း လိုင်းထဲသို့ ဘုရားသခင်နှင့် နောက်ဆုံးကာလ၌ ကျန်ကြွင်းသော သူ၏လူမျိုးတို့အကြား ပဋိညာဉ်ဆက်ဆံရေးကို ဖော်ပြသော သင်္ကေတများနှင့် ရုပ်ပုံဥပမာများ အများအပြားကို ယက်ထိုးထည့်သွင်းထားသည်။ “ဆယ့်တစ်” ဟူသော ကိန်းဂဏန်း၏ သင်္ကေတသည် ထိုအမှန်တရားများအနက် တစ်ခုဖြစ်ပြီး၊ အခန်းကြီး ဆယ့်တစ်၏ ပိုဒ် ဆယ့်တစ်တွင် နောက်ဆုံးကာလများ၏ အပြင်ပိုင်းနှင့် အတွင်းပိုင်း ရူပါရုံကို သတ်မှတ်ဖော်ထုတ်ထားသည်ဆိုသော အချက်ကို၊ ဟေရှာယက အခန်းကြီး ဆယ့်တစ်၊ ပိုဒ် ဆယ့်တစ်၌ ဘုရားသခင်၏ နောက်ဆုံးကာလ ပဋိညာဉ်လူမျိုး၏ ရည်ရွယ်ချက်နှင့် အမှုတော်ကို ဖော်ပြထားခြင်းအားဖြင့် အလေးပေးထားသည်။
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
Էւ պիտի լինի այն օրը, որ Տէրը երկրորդ անգամ պիտի մեկնի իր ձեռքը՝ իր ժողովրդի մնացորդը, որ պիտի մնայ, վերադարձնելու համար Ասորեստանից, Եգիպտոսից, Պաթրոսից, Քուշից, Եղամից, Սեննաարից, Համաթից եւ ծովի կղզիներից։ Եսայիա 11:11.
The Scattering
A Chaimreañ
In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.
Awnɛ yi de, Onyankopɔn nkurɔfo a wɔaka no bɛyɛ wɔn a wɔabɔ wɔn ahwete mpɛn abien, na ɛho behia sɛ wɔboaboa wɔn ano. Daniel ti du mmienu nkyekyɛm ason kyerɛ Onyankopɔn nkurɔfo ahwete wɔ awiei mmere mu, enti egyina hɔ ma nna apem ahanu aduosia no sɛ ahyɛnsode a ɛkyerɛ ahwete.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Кæстæр кодтон донгæ фæдыл уыд æмæ лæсинæг хæдзарыл æрцæуынд адæмæн, куыд уый райста йæ рахиз фарс æмæ йæ галиу фарс зæххмæ, æмæ сæр кодта Уымæн, цы цæры æнусты æнусмæ, æмæ загъта, æмæ уый уыдзæн рæстæг, рæстæгтæ æмæ рæстæджы æмбисонд; æмæ куы уый фæууæлахиз уыдзæн сæйын сынтæг адæмы тых, уæд æппæт уыдон фæуа. Даниил 12:7.
The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.
Ашьаҩы ҩыџьа Аатра аԥхьатәи ахәҭа жәаак аҵаҿы иԥсаԥсаарцәоуп, дара ршаҳаҭра анрыдыргала ашьҭахь.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
Y cuando hayan acabado su testimonio, la bestia que sube del abismo hará guerra contra ellos, y los vencerá y los matará. Y sus cadáveres yacerán en la plaza de la gran ciudad, que en sentido espiritual se llama Sodoma y Egipto, donde también nuestro Señor fue crucificado. Y los de los pueblos, tribus, lenguas y naciones verán sus cadáveres por tres días y medio, y no permitirán que sus cadáveres sean puestos en sepulcros. Y los moradores de la tierra se regocijarán sobre ellos, y se alegrarán, y se enviarán dones unos a otros, porque estos dos profetas atormentaban a los que moran sobre la tierra. Apocalipsis 11:7–10.
In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.
तअमुक्तु तुग्गलु विरिसिन पदकोण्डव आयत्लो, आ रण्डु साक्षुलु सदोमु मरियु मिष्रायिमु अने वीधिलो तामु चच्चिन मरनमु नुंचि लेपबडुतारु। अदे मरनमु येहेज्केलु चेत्ता चिदरगोट्टबडिन, चच्चिन, एन्डिन एम्मुकल योका लोयगा चित्रिंचबडिन्दि। आ रण्डु साक्षुलु 2020 लो वधिंचबडिन रिपब्लिकनु मरियु प्रोटेस्टेंटु कोम्मुलनु सूचिस्तायि। प्रोटेस्टेंटु कोम्मु 2020 जुलै 18 गुरिंचिन दानि अबद्ध प्रवचनमु वड्ड चच्चिन्दि; रिपब्लिकनु कोम्मु 2020 लो दोङ्गिलिंचबडिन एन्निक वड्ड चच्चिन्दि। आ साक्षुलु लेपबडिनप्पुडु—दानिनि अतडु रेंडव सारि समकूरचबडुटगा गुर्तिस्ताडु—आ साक्षुलु पदकोण्डव-गंट कार्मिकुलनु समकूरचे ध्वजमुगा मारुतारनि यशया गुर्तिस्ताडु।
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
ꯑꯗꯨꯒ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯃꯤꯠ ꯑꯗꯨꯗ ꯖꯦꯁꯤꯒꯤ ꯃꯔꯨꯝ ꯑꯃ ꯂꯩꯒꯅꯤ, ꯃꯁꯤ ꯃꯤꯑꯣꯏꯁꯤꯡꯒꯤ ꯄꯥꯟꯗꯝ ꯑꯃ ꯑꯣꯏꯅ ꯂꯦꯡꯒꯅꯤ; ꯃꯁꯤꯒꯤ ꯃꯃꯥꯡꯗ ꯖꯦꯟꯇꯥꯏꯜꯁꯤꯡꯅ ꯊꯤꯒꯠꯀꯅꯤ: ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯄꯨꯡꯐꯝ ꯃꯇꯝ ꯄꯨꯃꯅꯃꯛ ꯃꯐꯝ ꯑꯣꯏꯒꯅꯤ꯫ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯃꯤꯠ ꯑꯗꯨꯗ ꯑꯁꯤ ꯊꯣꯛꯀꯅꯤ, ꯃꯔꯝꯗꯤ ꯄ꯭ꯔꯚꯨꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯑꯣꯏꯒꯤ ꯃꯁꯥꯒꯤ ꯑꯃꯁꯨꯡ ꯍꯟꯅ ꯂꯩꯔꯤꯕ ꯑꯣꯏꯕꯁꯤꯡ ꯍꯟꯅ ꯐꯪꯒꯠꯅꯕꯒꯤꯗꯃꯛ ꯑꯅꯤꯁꯨꯕ ꯇꯥꯏꯝꯗ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠ ꯍꯥꯞꯀꯅꯤ, ꯑꯁꯤꯔꯤꯌꯥꯗꯒꯤ, ꯑꯦꯖꯤꯞꯇꯇꯒꯤ, ꯄꯥꯊ꯭ꯔꯣꯁꯇꯒꯤ, ꯀꯨꯁꯇꯒꯤ, ꯑꯦꯂꯝꯇꯒꯤ, ꯁꯤꯅꯥꯔꯇꯒꯤ, ꯍꯥꯃꯥꯠꯇꯒꯤ, ꯑꯃꯁꯨꯡ ꯁꯃꯨꯗ꯭ꯔꯒꯤ ꯄꯨꯡꯁꯤꯁꯤꯡꯗꯒꯤ꯫ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅ ꯖꯥꯇꯤꯁꯤꯡꯒꯤꯗꯃꯛ ꯄꯥꯟꯗꯝ ꯑꯃ ꯊꯥꯕꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯔꯥꯑꯦꯜꯒꯤ ꯇꯣꯡꯍꯟꯕꯁꯤꯡ ꯄꯨꯟꯁꯤꯜꯂꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯖꯨꯗꯥꯒꯤ ꯍꯦꯛ ꯍꯦꯛ ꯔꯥꯛꯂꯤꯕꯁꯤꯡ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯔꯤ ꯄꯥꯟ ꯆꯥꯎꯕꯗꯒꯤ ꯄꯨꯟꯁꯤꯜꯂꯒꯅꯤ꯫ Isaiah 11:10–12.
When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.
যখন প্রভু দ্বিতীয়বারের মতো আপন হাত প্রসারিত করে সমবেত করেন, তখন তিনি “ইস্রায়েলের নির্বাসিতদের” একত্র করেন। “ইস্রায়েলের নির্বাসিতরা” অইহুদীদের নিকটে পতাকা-চিহ্নে পরিণত হয়, এবং এই কারণেই তাদের সমবেত হওয়ার পূর্বে নির্বাসিত হতে হয়। তারা নির্বাসিত হয়ে যিহিষ্কেলের মৃত অস্থির উপত্যকায় নিক্ষিপ্ত হয়েছিল, এবং একবার নিহত হওয়ার পর তারা সেই পথে পড়ে ছিল, যেখানে আমাদের প্রভুকেও ক্রুশবিদ্ধ করা হয়েছিল, আর অপর শ্রেণি আনন্দ করছিল।
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Escuchen la palabra del Señor, ustedes que tiemblan ante su palabra: Sus hermanos que los aborrecían, que los expulsaban por causa de mi nombre, decían: Sea glorificado el Señor; pero él aparecerá para gozo de ustedes, y ellos serán avergonzados. Isaías 66:5.
Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.
Aka gsoso ka Atorɔ Mawu ƒe Nya la la, wowɔa be woƒe nɔvi siwo lé fu wo la nyaa wo. Yeremia fia nu si dzɔna na nɔvi siwo lé fu asiɖa la.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Сондықтан Жаратқан Ие былай дейді: Міне, Мен олардың үстіне өздері құтыла алмайтын қасірет түсіремін; олар Маған жалбарынса да, Мен оларды тыңдамаймын. Еремия 11:11.
The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.
Konteksti i vargut njëmbëdhjetë është besëlidhja e Perëndisë, dhe të gjithë profetët i drejtohen ditëve të fundit; prandaj besëlidhja për të cilën bëhet fjalë është ripërtëritja e besëlidhjes me njëqind e dyzet e katër mijëtë.
The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.
ယဟောဝါထံမှ ယေရမိယာထံသို့ ရောက်လာသော နှုတ်ကပတ်တော်မှာ ဤသို့ဖြစ်၏။ “ဤ ပဋိညာဉ်၏ စကားများကို နားထောင်ကြလော့။ ယုဒလူတို့နှင့် ယေရုရှလင်မြို့သားတို့အား ဟောပြောလော့။ သူတို့အား ဤသို့ဆိုလော့။ ‘ဣသရေလအမျိုး၏ ဘုရားသခင် ယဟောဝါ မိန့်တော်မူသည်ကား၊ ဤ ပဋိညာဉ်၏ စကားများကို မနာခံသောသူသည် ကျိန်ခြင်းကိုခံရ၏။ ငါသည် သင်တို့၏ ဘိုးဘေးများကို အဲဂုတ္တုပြည်မှ၊ သံမီးဖိုထဲမှ ဆောင်ထုတ်ခဲ့သောနေ့၌ ထိုစကားများကို သူတို့အား ပညတ်ထား၍၊ “ငါ၏ အသံကို နာခံကြလော့။ ငါမှာကြားသမျှအတိုင်း ကျင့်ကြလော့။ ထိုသို့ပြုလျှင် သင်တို့သည် ငါ၏ လူမျိုးဖြစ်ကြလိမ့်မည်၊ ငါသည်လည်း သင်တို့၏ ဘုရားသခင်ဖြစ်မည်။ ထိုသို့အားဖြင့် သင်တို့၏ ဘိုးဘေးများအား နို့နှင့်ပျားရည် စီးဆင်းသောပြည်ကို ပေးမည်ဟု ငါ ကျိန်ဆိုခဲ့သော ကျိန်ဆိုချက်ကို ယနေ့ကဲ့သို့ ပြည့်စုံစေမည်” ဟု မိန့်တော်မူ၏။’” ထို့နောက် အကျွန်ုပ်က “အို ထာဝရဘုရား၊ ထိုသို့ဖြစ်ပါစေ” ဟု ပြန်လည်လျှောက်ဆို၏။
Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Jahveh men ija harꞌ andïrũ, Judáa tãrẽĩ pueblonã nïmbĩrĩ, Jerusalén callesnã nïmbĩrĩ bã ita palabrasañi jawarꞌ: “Ari pacto aya palabras jïshtõ, ka uja mïrã. Mïrã, Egipto jã landa nïmbe uja ñãpa fathersnã andïrũri día nïmbĩrĩ, ija mïrãrẽ earnestly protested, ka hasta ari día jãta, rising early ka protesting, jawarꞌ: ‘Mï voice obey.’ Mïrã, nã obedecióji, ni ear jã inclinarji; sino que cada uno evil heart imaginationsa nïmbe caminóji. Tã mïrã causari, ija pacto aya palabras toda mïrã sobre bã bringarꞌ, cuales ija mïrãrẽ mandé do; pero nã las hizóji.”
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.
ወእግዚአብሔር አለኝ፦ ማሴር ተገኝቶአል በወንዶች ይሁዳ መካከልና በየሩሳሌም ነዋሪዎች መካከል። ወደ ቀደሙት አባቶቻቸው ኃጢአት ተመልሰዋል፥ እነርሱም ቃሌን ለመስማት እምቢ አሉ፤ ሌሎችንም አማልክት ሊያገለግሉ ተከትለዋል። የእስራኤል ቤትና የይሁዳ ቤት ከአባቶቻቸው ጋር ያደረግሁትን ቃል ኪዳኔን ሰብረዋል። ስለዚህ እግዚአብሔር እንዲህ ይላል፦ እነሆ፥ ከእርሱ ማምለጥ የማይችሉትን ክፉ ነገር በእነርሱ ላይ አመጣለሁ፤ ወደ እኔም ቢጮኹ አልሰማቸውም። ኤርምያስ 11፥1–11።
The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.
Jeremías u Laodiceano Séptimo-di Adventismo juicio zutu nuba, Ezequiel capítulu once, versíkulu once pe ta repití.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Энэ хот та нарын тогоо болохгүй, мөн та нар түүний дунд мах нь ч болохгүй; харин Би та нарыг Израилийн хил дээр шүүнэ. Езекиел 11:11.
Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.
आयत्-प्रेरणा सीधे तौर पर यह पहचान कराती है कि यहेजकेल अध्याय नौ की मुहरबन्दी वही है जो प्रकाशितवाक्य सात में एक लाख चवालीस हज़ार की मुहरबन्दी है। अध्याय ग्यारह का पद ग्यारह मात्र यहेजकेल की उस निरन्तर चलती हुई कथा का क्रमागत विस्तार है, जो सेवेंथ-डे एडवेंटिस्ट कलीसिया पर होने वाले न्याय के विषय में है, जिसे सिस्टर व्हाइट यहेजकेल अध्याय नौ के यरूशलेम के रूप में चिन्हित करती हैं। जिन्हें मुहर प्राप्त नहीं हुई, वे अध्याय नौ से ग्यारह तक के दर्शन में न्याय किए जाते और नाश किए जाते हैं।
The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.
في رؤية 9/11 في حزقيال يُعرَّف غير الأمناء بأنهم يُؤخَذون إلى خارج أورشليم ليُدانوا، وبذلك تتحدد المفاصلة النهائية لأولئك الذين يعترفون بأنهم الكنيسة الأخيرة الممثَّلة في سفر الرؤيا. إن رمز «أحد عشر، أحد عشر» هو رمز للعهد الذي يدخل فيه المئة والأربعة والأربعون ألفًا مع الله. وعند جمع العددين معًا فإنهما يمثلان اثنين وعشرين، وهو عُشر مئتين وعشرين، أحد رموز اتحاد الألوهية بالإنسانية.
Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.
ಇಸಾಪೂರ್ವ 677 ಮತ್ತು 457ರ ನಡುವೆ ಇರುವ ಎರಡು ನೂರು ಇಪ್ಪತ್ತು ವರ್ಷಗಳು, ದಾನಿಯೇಲನ ಎರಡು ಸಾವಿರ ಮೂರು ನೂರು ದಿನಗಳ ಪ್ರವಾದನೆಯನ್ನು ಮೋಶೆಯ ಏಳು ಕಾಲಗಳ ಕಾಲಪ್ರವಾದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕಿಸುತ್ತವೆ. 1844ರಲ್ಲಿ ಆ ಎರಡು ಪ್ರವಾದನೆಗಳು ಒಂದಾಗಿ ತಲುಪಿದಾಗ ಆರಂಭವಾದ ಪ್ರಾಯಶ್ಚಿತ್ತದ ಕಾರ್ಯದ ಸಂಕೇತವಾಗಿ, ಆ ಎರಡು ನೂರು ಇಪ್ಪತ್ತು ವರ್ಷಗಳ ವಿಷಯದಲ್ಲಿ ಬಹಳವನ್ನು ಗುರುತಿಸಬಹುದು. ಹನ್ನೊಂದರ ಸಂಖ್ಯೆಯ ವಿಷಯದಲ್ಲಿ ಇರುವಂತೆಯೇ, ಎರಡು ನೂರು ಇಪ್ಪತ್ತಿನ ದಶಮಾಂಶವಾದ ಇಪ್ಪತ್ತೆರಡು ಎಂಬ ಸಂಖ್ಯೆಯ ಮೂಲಕ ಸಂಕೇತಾತ್ಮಕವಾಗಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿರುವದರ ವಿಷಯದಲ್ಲಿಯೂ ಬಹಳವನ್ನು ವಿವರವಾಗಿ ಮುಂದಿಡಬಹುದು. ಇಲ್ಲಿ ನಾನು ಗುರುತಿಸಲು ಬಯಸುವುದು ಹನ್ನೊಂದು ಮತ್ತು ಇಪ್ಪತ್ತೆರಡುಗಳ ನಡುವಿನ ಸಂಬಂಧವಾಗಿದೆ.
We will continue these thoughts in the next article.
Asɛm yi ho nsusuwii no, yɛbɛtoa so wɔ atesɛm a edi hɔ no mu.