In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.
பின்வரும் கட்டுரையில், மில்லரைட் காலப்பகுதியிலிருந்து இன்றைய நாள்வரை அட்வென்டிசத்தின் வரலாற்றில் நிகழ்ந்த ஆறு தீர்க்கதரிசனத் தகராறுகளின் கோடுகளை நாம் அடையாளம் கண்டோம். தானியேல் பதினொன்றாம் அதிகாரத்தின் பதினான்காம் வசனத்தில் குறிப்பிடப்பட்டுள்ள “உன் ஜனத்தின் கொள்ளைக்காரர்கள்” பற்றிய முதல் தகராறும் கடைசி தகராறும் தீர்க்கதரிசன ரீதியாக ஒரே தன்மை உடையவை என நான் வலியுறுத்துகிறேன். மில்லரைட்கள் “கொள்ளைக்காரர்கள்” என்பது ரோமா எனப் புரிந்துகொண்டனர்; ஆனால் புராட்டஸ்டண்டுகள் “கொள்ளைக்காரர்கள்” என்பது அந்தியோகுஸ் எபிபானேஸ் எனப்படும் ஒரு சிரிய அரசன் என்று போதித்தனர்.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Uka mba’e ára rupi heta opu’ãta pe mburuvicha guasu ñembyamgotyo gotyopegua rehe; avei ne retãygua mondaha-kuéra oñemomba’eguasúta omoañete haguã pe visión; ha upéicharõ jepe, hoʼáta hikuái. Daniel 11:14.
Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.
آية عشرَةن وِشن آية پازدهن اِتِبارَن، مِصر و سوريا مملكتلري آراسیندا بیر حرب تمثيل اولونور. بو پارچهده مِصر، جنوبون پادشاهیدير، و سوريهلی پادشاه شمالون پادشاهی اولاراق تصوير اولونور. آية عشرَة، مؤرّخلرين ميلاددن قاباق ٢١٩ ايلده دؤردونجو سوريه حربینين باشلانغيجی دئيه آدلانديرديقلاری واقعهنی تعيين ائدر؛ آيةلر ١١ و ١٢ ايسه، ميلاددن قاباق ٢١٧ ايلده رافيا معرکهسيني و اونون عاقبتنی تمثيل ائدر. سونرا آيةلر ١٣دن ١٥ه قدر، ميلاددن قاباق ٢٠٠ ايلده پانيوم معرکهسيني تعيين ائدر. آيةلر ١٠دن ١٥ه قدر، سوريه پادشاهی سلوقی امپراتورلوغونون حاکمی آنتيوخوس ماغنوسدور.
Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.
ꯃꯍꯥꯏ ꯄꯥꯔꯥ ꯊꯝꯃꯣꯏ ꯑꯦꯟꯇꯤꯑꯣꯀꯁ ꯃꯦꯒꯅꯁꯅ ꯁꯦꯂꯦꯎꯁꯤꯗ ꯂꯩꯡꯉꯛꯇꯒꯤ ꯃꯃꯥꯡ ꯆꯍꯤꯒꯤ ꯃꯊꯛꯇ ꯂꯧꯊꯣꯛꯈꯤꯕ ꯂꯝ ꯑꯗꯨ ꯍꯟꯅꯒꯗꯕ ꯍꯣꯠꯅꯔꯤꯕ ꯃꯍꯣꯛꯀꯤ ꯑꯣꯏꯕ ꯄꯨꯋꯥꯔꯤ ꯑꯗꯨ ꯈꯨꯠꯂꯤ꯫ ꯃꯍꯥꯏ ꯄꯥꯔꯥ ꯑꯁꯤꯗ 219 BC ꯏꯡ ꯆꯍꯤꯗ ꯃꯍꯥꯛꯅ ꯂꯣꯁ ꯇꯧꯔꯕ ꯂꯝ ꯑꯗꯨ ꯍꯟꯅꯒꯠꯄꯤ, ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯅ ꯃꯇꯝ ꯈꯔ ꯃꯍꯣꯛꯀꯤ ꯂꯥꯟꯖꯤꯡꯁꯤꯡ ꯂꯦꯄꯍꯜꯂꯤꯡꯉꯩ, ꯑꯃꯁꯨꯡ ꯃꯍꯣꯛꯀꯤ ꯃꯤꯂꯤꯇꯔꯤ ꯑꯉꯥꯡꯕ ꯑꯗꯨ ꯑꯃꯨꯛ ꯁꯦꯝꯒꯠꯅꯕ ꯍꯣꯠꯅꯔꯤ꯫ ꯃꯍꯥꯛꯅ ꯂꯣꯁ ꯇꯧꯔꯕ ꯂꯝ ꯑꯗꯨꯒꯤ ꯄꯥꯟꯗꯝ ꯍꯟꯅꯒꯠꯂꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯄꯇꯣꯂꯦꯃꯤ ꯑꯦꯛꯁꯇꯤꯅꯁꯤꯅ ꯄꯥꯜꯂꯤꯕ ꯑꯋꯥꯡꯕ ꯂꯩꯡꯉꯛꯑꯣꯏꯕ ꯏꯖꯤꯞꯇꯀꯤ ꯄꯤꯔꯥꯡ ꯍꯥꯏꯐꯝ ꯑꯗꯨꯗ ꯐꯥꯎꯊꯣꯛꯈꯤ꯫ 219 BC ꯑꯃꯁꯨꯡ 217 BC ꯏꯡ ꯆꯍꯤ ꯃꯅꯨꯡꯗ, ꯑꯋꯥꯡꯕ ꯅꯤꯡꯊꯧ ꯑꯃꯁꯨꯡ ꯑꯌꯥꯡꯕ ꯅꯤꯡꯊꯧ ꯑꯅꯤꯃꯛꯅ ꯔꯥꯐꯤꯌꯥꯒꯤ ꯂꯥꯟ ꯃꯥꯌ ꯑꯗꯨ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ ꯑꯗꯨꯒꯤꯗꯃꯛ ꯊꯝꯖꯤꯜꯁꯤꯡ ꯇꯧꯈꯤ꯫
The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.
Möcüzeli beyanın şimal padişahı olan Suriya hökümdarı Antiochus Magnusqa qarşı, Mısırın cenub saltanatı hökümdarı Ptolemy galip gelen Raphia muharebesi M.Ö. 217 yılında baş verdi. Sonra on üçüncüden on beşinci ayetlerge çenli, on yedi yıl soň, M.Ö. 200 yılında, artıq Makedoniyalı Filip bilen ittifaq bağlamış olan Antiochus Magnus, Panium muharebesinde Mısır ile cenge girdi. O sırada Mısırın cenub saltanatının hökümdarı beş yahut altı yaşında bir uşaq padişah idi; Antiochus Magnus ile Filip, Mısırın bu uşaq padişahından faydalanmaq fırsatına karşı dura bilmediler, ve Panium muharebesinde Antiochus Magnus galip geldi. Panium muharebesini tasvir eden bu üç ayet arasında, on dördüncü ayette, peygamberlik rivayetinə yeni bir quvvet dahil edilir.
The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.
የሕዝብህ ዘራፊዎች ከግብፅ የደቡብ ንጉሥ፣ ወይም ከሴሌውቃዊው የሰሜን ንጉሥ፣ ወይም ከመቄዶንያዊው ገዥ ፊልጶስ የተለየ ኃይል ናቸው። ሚለራውያን ሮም የሕዝብህ ዘራፊዎች መሆኗን አውቀው ነበር። “ዘራፊዎች” ተብሎ ከተተረጎመው የዕብራይስጥ ሥር ቃላት አንዱ “ሰባሪ” ማለት ነው። አረማዊቱ ሮም በትንቢት ውስጥ ነገሮችን ወደ ቁርጥራጭ የምታፈርስ ኃይል ሆና ተወክላለች።
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Ukwede ka ahu n’ọhụhụ abalị, le, anụ ọhịa nke anọ, nke dị egwu ma na-atụ ụjọ, ma dịkwa nnọọ ike; o nwekwara ezé ígwè buru ibu: o riri ma gbajie ihe n’ibe, ma jiri ụkwụ ya zọchie ihe fọdụrụ: ma ọ dị iche na anụ ọhịa niile ndị bu ya ụzọ; o nwekwara mpi iri. Daniel 7:7.
When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.
Na ka tyi Uriah Smith riam tikawngbik a sawi hna ah, miphun hrilhfiahna caukṭu pakhat a ṭanpui ṭhin cu, mivorh pawl cu bawhchhiattu pawl an ni ti a langter.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
«Zorri bakarra aurkezten da orain: “hire herriaren lapurrak”; hitzez hitz, dio Newton apezpikuak, “hire herriaren haustzaileak”. Urrun, Tiber ibaiaren bazterretan, erreinu bat bere burua elikatzen ari zen asmo handinahi eta egitasmo ilunez. Hasieran txikia eta ahula bazen ere, indarrean eta kemenean lastertasun harrigarriz hazi zen, han-hemenka zuhurtziaz hedatuz bere ahalmena probatzeko eta bere beso gerlariaren indarra saiatzeko, harik eta, bere botereaz jabeturik, lurraren nazioen artean ausarki burua goratu eta haien auzien lema esku menderaezinez hartu zuen arte. Hemendik aurrera, Erromaren izena orrialde historikoan ageri da, mende luzeetan munduko auziak gidatzeko eta nazioen artean eragin ahaltsua egiteko xedez, denboraren amaiera arte ere bai.»
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.
«ڕۆما قسەی کرد؛ و سوریا و مەکدۆنیا زوو گۆڕانێکیان لە ڕوخساری خەونەکەیاندا هەست پێکرد. ڕۆمییەکان لە پێناوی پاشای گەنجی میسرەوە دەستێوەردان کرد، و بە دڵنیاییوە بڕیاریان دا کە پێویستە لە وێرانبوونەکەی بپارێزرێت کە ئەنتیوخۆس و فیلیپ بۆی داڕشتبوو. ئەمە ساڵی 200 پێش زایین بوو، و یەکێک بوو لە یەکەم دەستێوەردانە گرنگەکانی ڕۆمییەکان لە کاروباری سوریا و میسر.» Uriah Smith, Daniel and the Revelation, 257.
The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.
ژ پیشگوییەکەی لەو ئایەتانەدا خراوەتەڕوو، لە ماوەی نزیکەی بیست ساڵدا، لە 219 BC هەتا 200 BC، بەدیهات؛ بەڵام پێغەمبەران زیاتر لە سەر ڕۆژانی دواوە دەدوێن تا لە سەر ئەو ڕۆژانەی خۆیان تێیدا ژیاون.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ñaupa profetakunaqa paykunapa pacha-ruraymanta aswanqa ñuqanchikpa pachapaqmi rimarqanku, chayrayku paykunapa willakuyninqa ñuqanchikpaqmi kallpanwan kachkan. ‘Kunankama kaykunallataq paykunaman pasakurqan yachachikuq rikch’akuykunapaq: hinallataq qillqasqa kanku ñuqanchikpa yuyaychakuyninchikpaq, mayqenkunaman kay pacha tukukuypa patankuna chayamusqankuña.’ 1 Corintios 10:11. ‘Mana paykuna kikinkunapaqchu, aswanqa ñuqanchikpaqmi sirvirqanku chay imakunata, maykunachus kunan qamkunaman willasqaña kanku, hanaq pacha-manta kachamusqa Espíritu Santowan evangeliota qamkunaman willaqkuna rantispa; chay imakunamanqa angelkunapas qhawariyta munanku.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
«Біблія назбирала й зв’язала воєдино свої скарби для цього останнього покоління. Усі великі події та урочисті діяння старозавітної історії повторювалися і повторюються в церкві в ці останні дні». Selected Messages, book 3, 338, 339.
Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.
Хотя Даниил не жил в рассматриваемый нами двадцатилетний период, вдохновенное свидетельство, содержащееся в трудах сестры Уайт, сообщает нам, что значительная часть истории, изложенной в одиннадцатой главе книги Даниила, должна повториться в окончательном исполнении Даниила 11.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“موږ د ضايع کولو لپاره هېڅ وخت نه لرو. د کړاوونو ډک وختونه زموږ په وړاندې دي. نړۍ د جګړې په روح راپارېدلې ده. ډېر ژر به هغه د کړاو صحنې چې په نبوتونو کې يادې شوې دي، واقع شي. د دانيال د يوولسم فصل نبوت نږدې خپل بشپړ تحقق ته رسېدلی دی. د هغه تاريخ ډېره برخه چې د دې نبوت د تحقق په ترڅ کې رامنځته شوې ده، بيا به تکرار شي.” Manuscript Releases, number 13, 394.
Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”
Daniel capítulo once yupa versículos diez kaman quincekama qhawachin qhipa p’unchaykunapa historianta, chaymi apamun utqayllam hamuq domingo kamachiyman, imaraykuchus versículo dieciséis riqsichin hayk’aqta Roma, ñawpaq kutipi, atipaykurqan “allin k’anchay suyu” nisqata.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Khusiti mi pêşî wî dike, wê li gorî xwestina xwe bike, û kes nikare li ber wî bisekine; û ew ê li welatê rûmetdar bisekine, yê ku bi destê wî wê were têkbirin. Daniel 11:16.
Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.
Даниил в своих писаниях дважды употребляет выражение «прекрасная земля». Первый раз — в шестнадцатом стихе, когда буквальный языческий Рим завоевал буквальную прекрасную землю Иудеи.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Gäçkuwatyň şasy Antiohyň öňünde Müsür durup bilmändigi ýaly, indi onuň garşysyna çykan rimlileriň öňünde hem Antioh durup bilmedi. Indi beýgelip barýan bu güýje garşy hiç bir patyşalyk uzak wagtlap garşy durup bilmedi. Miladydan öňki 65-nji ýylda Pompeý Antiohus Asiaticus-y emläginden mahrum edip, Siriýany Rim welaýatyna öwürende, Siriýa basylyp alyndy we Rim imperiýasyna goşuldy.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.
“আ দেওর ক্ষমতাও পবিত্র দেশে স্থিত হইবার এবং তাহাকে গ্রাস করিবার কথা ছিল। খ্রিস্টপূর্ব ১৬২ অব্দে মিত্রতার মাধ্যমে রোম ঈশ্বরের প্রজা যিহুদিগণের সহিত সংশ্লিষ্ট হইল; এই কাল হইতেই ভাববাণীমূলক কালপঞ্জিতে তাহার একটি বিশিষ্ট স্থান প্রতিষ্ঠিত হয়। তথাপি, খ্রিস্টপূর্ব ৬৩ অব্দ পর্যন্ত প্রকৃত জয়লাভের দ্বারা যিহূদিয়ার উপর তাহা অধিকার লাভ করে নাই; এবং পরে নিম্নরূপে তাহা ঘটিল।” Uriah Smith, Daniel and the Revelation, 259.
The other verse where Daniel employs the “glorious land” is in verse forty-one.
تەورە ئايتقان باشقا ئايەتكى، دانىيال «گۈزەل يەر» دېگەن ئىبارىنى قوللانغىنى — قىرىق بىرىنچى ئايەتتۇر.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ñaꞌe oike avei pe yvy porãitepe, ha heta tetã oñehundíta; ha koꞌãva katu ojesalváta ipógui: Edom, Moab ha umi tenondegua ammongua. Daniel 11:41.
Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.
ئەلۋەتتە، قىرقىنچى بىر ئايەت قىرقىنچى ئايەتتىن كېيىن كېلىدۇ، ۋە قىرقىنچى ئايەت «ئاخىر زامان ۋاقتىدا» دېگەن سۆزلەر بىلەن باشلىنىدۇ. «ئۇلۇغ كۈرەش» ناملىق ئەسەردە، ۋايت ئاچا-سىڭىل 1798-يىلنى «ئاخىر زامان ۋاقتى» دەپ بېكىتىدۇ؛ شۇڭا قىرقىنچى بىر ئايەت 1798-يىلدىكى ئاخىر زامان ۋاقتىدىن كېيىنكى تارىخنى كۆرسىتىپ بېرىدۇ.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Lakini wakati wa mwisho, asema nabii, ‘Wengi watapita hapa na pale, na maarifa yataongezeka.’ Danieli 12:4.... Tangu mwaka wa 1798 kitabu cha Danieli kimefunguliwa muhuri, maarifa ya unabii yameongezeka, na wengi wametangaza ujumbe mzito wa hukumu iliyo karibu.” Pambano Kuu, 356.
The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.
Mamba glorious ya verse forty-one si literal ancient Judah wa zaman ya old, lakin spiritual modern Judah. United States iyyi spiritual modern Judah, ek verse forty-one ta identify gade Sunday law soon-coming la United States.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
ଚାଏତୁ ଆଦିରେ ଯାହା ଆଧ୍ୟାତ୍ମିକ ଥିଲା, ସେହି ପ୍ରଥମ ନୁହେଁ; ବରଂ ଯାହା ପ୍ରାକୃତିକ, ସେହି ପ୍ରଥମ; ଏବଂ ପରେ ଯାହା ଆଧ୍ୟାତ୍ମିକ। 1 କରିନ୍ଥୀୟ 15:46।
That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.
A ley dominical es tipificada por o verso dezasseis, porque “grande parte da história que tem acontecido” no cumprimento de Daniel onze há de repetir-se. Os versos dez até quinze, nos últimos dias, representam a história que precede e conduz à ley dominical.
The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.
O se toʻalima i matu i ia fuaiupu e lima, faapea foʻi ma le tupu o le itu i saute, o ē na faataunuuina e le tupu Seleucid o Antiochus Magnus ma tupu o Aikupito o le malo o Ptolemaic, e fai ma faatusa o malo o loo taulaʻi i ai le talaʻaga lea e taitai atu i le tulafono o le Aso Sa ua lata ona oo mai. O nei fuaiupu e faailoa mai ai le talaʻaga o le gaoioiga a le selau fasefulu ma le fa afe, auā o le fuaiupu e sefulu e faailoa mai ai le paʻū o le Soviet Union i le 1989, a o le fuaiupu e sefulu ma le ono e faailoa mai ai le tulafono o le Aso Sa ua lata ona oo mai.
Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.
Christus betont diese Verse, indem er Vers zehn mit Vers vierzig und Vers sechzehn mit Vers einundvierzig in Übereinstimmung bringt. Der unmittelbare Bezug auf das buchstäbliche herrliche Land, das das geistliche herrliche Land von Vers einundvierzig vorbildlich darstellt, bildet das Ende der sechs Verse, und Vers zehn ist ihr Anfang.
Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.
Zingathi uKrestu waqinisekisa ukuba ivesi leshumi elinesithandathu linonxulumano oluthe ngqo nevesi lamashumi amane ananye, kwangokunjalo, ivesi leshumi linonxulumano oluthe ngqo nevesi lamashumi amane. Isiqendu esikwivesi leshumi esithi “phuphuma, uze udlule,” sisona kanye isivakalisi sesiHebhere esiguqulelwe ngokuthi “phuphuma uze ugqithe,” kwivesi lamashumi amane. Esi sivakalisi sifumaneka kwenye indawo enye kuphela eZibhalweni, kodwa apho siguqulelwe ngokwahlukileyo kancinane kunakwivesi leshumi nakwivesi lamashumi amane. Noko ke, sisiso kanye eso sivakalisi sesiHebhere.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Atamokirye Yuda; ary atobaka ka handehandehe, ka hahatutuk i kewet; ket panakdangan na wadwad ti dagiti payakna ket punnoenna ti kaaddug ti daga mo, O Immanuel. Isaias 8:8.
Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”
“শালাই দইনবা অমসুং লংদোকপা” হায়বা ঈশায়াগী বাক্যসি, দশম শ্লোকতা লেয়রিবা “শালাইদুনা খঙজিল্লগা লংদোকপা” অমসুং চল্লিশম শ্লোকতা লেয়রিবা “শালাইদুনা লংদোকপা” হায়বার সঙগৈ ওই। মসিগী মরমদা খঙহল্লকপা অমদি, শ্লোক অনীশুবা ওইনা লেয়রিবা অদুগুম্বা থুম্মকসু, উত্তরগী রাজনা দক্ষিণগী রাজদা তৌরিবা আক্রমণ অমা ফঙদোকই। ঈশায়াদা, উত্তরগী অশূরগী রাজা সান্নাখেরিবনা, ইস্রায়েলগী দক্ষিণগী রাজ্য যিহূদা আক্রমণ তৌরাম্মি। দশম শ্লোকতা, সেলিউসিদ সাম্রাজ্যগী উত্তরগী রাজা আণ্টিয়োকাস ম্যাগ্নুসনা, মিসরগী দক্ষিণগী রাজ্য আক্রমণ তৌরাম্মি। চল্লিশম শ্লোকতা, উত্তরগী রাজা, পোপগী শক্তি, মদুগী চল্লিশম শ্লোকগী অহৌবা মতমদা লৈরিবা শিদবা সকথৎপা অহানবদা ফঙলম্বা, দক্ষিণগী নাস্তিক শক্তি সোভিয়েত ইউনিয়নদা আক্রমণ তৌরাম্মি। শ্লোক খুদিংমক্না উত্তর অমসুং দক্ষিণগী রাজশিংগী মরক্তা থোক্লিবা সংঘর্ষগী মপুংফাবা ভবিষ্যদ্বাণীগী কাঠামো অদুমক ফঙদোকই, অমসুং শ্লোক খুদিংমক্তা উত্তরগী রাজনা “শালাইদুনা লংদোকই।”
Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.
ཨེ་ས་ཡཱས་ཀྱི་དཔང་བཤད་དང་ཚིགས་བཅད་བཅུ་པ་གཉིས་ཀས་བྱང་ཕྱོགས་ཀྱི་རྒྱལ་པོས་རྒོལ་བའི་ཚེ། ལྷོ་ཕྱོགས་ཀྱི་རྒྱལ་ཁམས་ཀྱི་རྒྱལ་ས་ནང་དུ་མ་འཛུལ་བའི་སྔོན་ལ་ཁོའི་རྒོལ་བ་ཆད་པར་ངོས་འཛིན་བྱེད། སེན་ན་ཁེ་རིབ་ཀྱིས་ཁོའི་དམག་འཁྲུག་ཡེ་རུ་ས་ལེམ་གྱི་གྱང་རའི་བར་དུ་ཁྱེར་ནས། དེ་ལས་མ་འདས། སྤྱི་ལོ་སྔོན་ 219 ལོར། ཨན་ཏིའོ་ཁུས་མག་ནུས་ཨེ་ཅེབྟུ་ཡི་ས་མཚམས་བར་དུ་སླེབས་ནས་མཚམས་བཞག ། དེ་ནས་ལོ་གཉིས་ཀྱི་རྗེས་སུ། སྤྱི་ལོ་སྔོན་ 217 ལོར་བྱུང་བའི་ར་ཕི་ཨའི་དམག་འཐབ་ཏུ་ཁོ་ཕམ་པ་ཐོབ། སེན་ན་ཁེ་རིབ་ཡེ་རུ་ས་ལེམ་གྱི་གྱང་རའི་བར་དུ་སླེབས་ནས། དཀོན་མཆོག་གིས་ཐེ་གཏོགས་མཛད་པས་དམག་འཐབ་དེར་ཕམ་པ་ཐོབ།
Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.
အာရှုရိမင်းကြီးအကြောင်းနှင့်စပ်လျဉ်း၍ ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ သူသည် ဤမြို့ထဲသို့ မဝင်ရ။ ထိုမြို့ဘက်သို့ မြားတစ်စင်းမျှ မပစ်ရ။ ဒိုင်းလွှားနှင့် မလာရ။ မြို့ကို တိုက်ရန် မြေတောင်လည်း မပုံရ။ သူ လာသောလမ်းအတိုင်းပင် ပြန်သွားရမည်။ ဤမြို့ထဲသို့ မဝင်ရဟု ထာဝရဘုရား မိန့်တော်မူ၏။ အကြောင်းမူကား၊ ငါသည် ငါ့အတွက်နှင့် ငါ့ကျွန် ဒါဝိဒ်အတွက် ဤမြို့ကို ကာကွယ်၍ ကယ်တင်မည်ဟု မိန့်တော်မူ၏။ ထိုညတွင် ထာဝရဘုရား၏ ကောင်းကင်တမန်သည် ထွက်သွား၍ အာရှုရိစစ်တပ်စခန်း၌ လူတစ်သိန်းရှစ်သောင်းငါးထောင်ကို ရိုက်ခတ်သတ်ဖြတ်လေ၏။ နံနက်စောစော လူများ ထ၍ကြည့်ကြသောအခါ၊ ကြည့်ရှုလော့၊ သူတို့အားလုံးသည် အသေကောင်များဖြစ်ကြလေ၏။ ထိုကြောင့် အာရှုရိမင်းကြီး စင်နာခေရိဗ်သည် ထွက်ခွာသွား၍ ပြန်လည်သွားကာ နိနဝေမြို့၌ နေထိုင်လေ၏။ ထို့နောက် သူသည် မိမိဘုရား နိစ်ရောက်၏ ဗိမာန်၌ ကိုးကွယ်လျက်ရှိစဉ်၊ သူ၏သား အာဒရမ္မေလက်နှင့် ရှာရေဇာတို့သည် သူ့ကို ဓားဖြင့် ခုတ်သတ်ကြလေ၏။ ထိုသူတို့သည် အာမေးနီးယားပြည်သို့ ထွက်ပြေးကြ၏။ ထို့နောက် သူ၏သား အဲဆာဟဒ္ဒုန်သည် သူ့အစား နန်းတက်လေ၏။ ၂ ရာဇဝင်ချုပ် ၁၉:၃၂–၃၇။
In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.
१९८९ मा उत्तरका राजाले सोभियत संघलाई बढारेर लग्यो, तर उसले सोभियत संघको राजधानीमाथि विजय पाएन। रूस उभिएकै रह्यो। अर्को युद्ध, जो पदहरू एघार र बाह्रमा प्रतिरूपित गरिएको छ, राफियाको युद्ध थियो, जुन सन्नहेरीबको सेनाको पराजय र त्यसपछिको उसको मृत्यु द्वारा पनि प्रतिरूपित गरिएको थियो; यसले दक्षिणका राजाको विजयलाई पहिचान गराउँछ, जो सन्नहेरीबको गवाहीमा यहूदा थियो, र एन्टिओकस म्याग्नसको गवाहीमा राफिया थियो।
Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.
ئايتە دەھ تۆۋەنچى ئايتە قىرىق بىلەن بىۋاسىتە باغلىنىشنى تەمىنلەيدۇ، ۋە ئايتە ئون ئالتىنچى ئايتە قىرىق بىرىنچى بىلەن بىۋاسىتە باغلىنىشنى تەمىنلەيدۇ. ئايتىلەر ئوندىن ئون ئالتىگىچە 1989-يىلدىن يەكشەنبە قانۇنىغىچە بولغان تارىخنى ئىپادىلەيدۇ. بۇ ئايتە 1989-يىلى سوۋېت ئىتتىپاقىنىڭ يىقىلىشى بىلەن باشلىنىپ، يەكشەنبە قانۇنىغىچە داۋاملىشىدىغان، ئايتە قىرىقتىكى يوشۇرۇن تارىخنى ئىپادىلەيدۇ. ئايتە دەھ يەنە لاۋىيلار يىگىرمە ئالتىدىكى «يەتتە ۋاقىت»نى بۇ يوشۇرۇن تارىخ بىلەن بىۋاسىتە باغلايدۇ، بىراق بۇ ھەقىقەت سىزىقى بىز بۇ يەردە بايان قىلىۋاتقان نەرسىنىڭ سىرتىدا تۇرىدۇ.
In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.
ꯃꯤꯂ꯭ꯂꯔꯥꯏꯇ ꯏꯇꯤꯍꯥꯁꯀꯤ ꯃꯉꯥꯡꯗ ꯔꯣꯝ ꯁꯤ ꯑꯔꯨꯝꯕꯥ ꯃꯁꯥꯛꯇ ꯈꯪꯍꯟꯕ ꯄꯨꯟꯁꯤ ꯑꯗꯨꯒ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝ ꯃꯅꯨꯡꯗ ꯂꯩꯔꯤꯕ ꯑꯍꯨꯝ ꯇꯥꯅꯕ ꯋꯥꯈꯜ ꯆꯣꯡꯕ ꯇꯥꯡꯖꯥ ꯑꯃ ꯈꯨꯠꯂꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯁꯤ ꯚꯔꯁ ꯆꯧꯗꯥ ꯁꯤꯁꯨꯕ “ꯔꯣꯕꯕꯁꯤꯡ” ꯀꯅꯥꯅꯣ ꯑꯣꯏꯔꯤꯕ ꯑꯗꯨ ꯃꯇꯝ ꯑꯃ ꯑꯣꯏꯈꯤ꯫ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯇꯁꯤꯡꯅ ꯃꯈꯣꯏꯅꯥ ꯃꯈꯣꯏ ꯑꯗꯨ ꯑꯟꯇꯤꯑꯣꯀꯁ ꯏꯄꯤꯐꯥꯅꯤꯁ ꯑꯣꯏꯔꯤꯕꯅꯤ ꯍꯥꯏꯈꯤ, ꯑꯗꯨꯕꯨ ꯃꯤꯂ꯭ꯂꯔꯥꯏꯇꯁꯤꯡꯅ ꯃꯈꯣꯏ ꯑꯗꯨ ꯔꯣꯝ ꯑꯣꯏꯔꯤꯕꯅꯤ ꯍꯥꯟꯈꯤ꯫ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝ ꯒꯤ ꯑꯔꯨꯝꯕꯥ ꯃꯁꯥꯛꯇ ꯔꯣꯝ ꯁꯤ ꯑꯗꯨꯝꯕ ꯃꯁꯥꯛꯇ ꯈꯪꯍꯟꯕ ꯄꯨꯟꯁꯤ ꯑꯗꯨꯒ ꯑꯈꯔꯕ ꯋꯥꯈꯜ ꯆꯣꯡꯕ ꯇꯥꯡꯖꯥ ꯃꯇꯝꯁꯨ ꯚꯔꯁ ꯆꯧꯗꯥ ꯁꯤꯁꯨꯕ ꯔꯣꯕꯕꯁꯤꯡ ꯑꯗꯨ ꯃꯇꯝ ꯑꯃ ꯑꯣꯏꯔꯤ꯫ ꯃꯤꯂ꯭ꯂꯔꯥꯏꯇꯁꯤꯡꯅ ꯃꯤꯌꯥꯝ ꯑꯃ ꯑꯣꯏꯅ ꯈꯣꯡꯁꯤꯟꯅꯕ ꯑꯦꯛꯂꯥꯁ ꯑꯃꯅ ꯃꯤꯂ꯭ꯂꯔꯥꯏꯇꯁꯤꯡꯒꯤ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯕ ꯈꯪꯍꯟꯕ ꯑꯗꯨ ꯆꯥꯎꯈꯠꯂꯤ, ꯃꯁꯤ ꯁ꯭ꯄꯤꯔꯤꯠ ꯑꯣꯐ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯅ ꯂꯥꯏꯔꯤꯕ ꯑꯃꯅ ꯌꯥꯍꯜꯂꯤ꯫
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ndzi vonile leswaku chati ya 1843 a yi kongomisiwa hi voko ra Hosi, naswona leswaku a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha Yena a a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla kutani ri fihla xihoxo eka yin’wana ya tinhlayo, leswaku ku nga vi na loyi a a ta kota ku xi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.
That sacred chart identifies the controversy with the notation of 164 BC.
Шьыбжьызгъэ хъуркъым нэхъыбжьыр 164 BC тхылъхэркIэ ехьылIагъэу къэгъэлъагъу.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”
«١٦٤ وفاة أنطيوخس أبيفانيس، الذي، بطبيعة الحال، لم يقف ضد رئيس الرؤساء، إذ كان قد مات قبل مولد رئيس الرؤساء بمئة وأربع وستين سنة.»
The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.
Ꮎ ᏕᎦᏃᏣᏘ ᎤᎵᏍᎪᎸᏔᏅ Ꮎ ᎤᏓᏅᏖᎸ ᎪᏪᎵ ᎦᎸᎳᏗ ᎤᏤᎵᎦ ᎦᎸᎶᎯ ᎤᏓᎾᏫᏛᎢ ᎤᏙᎯᏳᎯ ᎤᏩᏒ ᎠᏎ ᎤᏙᎯᏳᎯ ᏥᎨᎬ ᎪᏪᎵ ᎦᎸᎳᏗ ᎤᏤᎵᎦ ᎦᎸᎶᎯ ᎤᏓᎾᏫᏛᎢ Ꮎ ᏂᎦᎥ ᏂᎨᏒ ᏱᎩ ᎠᏥᏁᎬ ᎤᏙᎯᏳᎯ ᎨᏒ ᎤᏓᏅᏙ ᏗᎧᏃᎮᏛ ᎤᏓᏅᏔᏅᎢ ᎤᏤᎵ ᎪᏪᎵ. Ꮎ ᎯᎠ ᏄᏛᏁᎸ, ᎠᎵᏥᏙᏗ ᎤᏰᎸᏎᎭ ᎢᎬᏱᏍᏗ ᎤᏕᏒ, ᎥᏝ ᏱᎩ ᏗᎪᏪᎵ ᏧᎾᏓᏃᎮᏢᎥ ᎤᏓᏅᏛ, ᎠᏎ ᎠᏛᏂᏍᏙᏗ ᏧᎾᏓᏃᎮᏢᎥ ᎤᏓᏅᏛ, ᎠᎴ “ᎥᏝ ᏳᏓᎦᏏᏩᏛᎢ ᎨᏎᏍᏗ,” ᎤᏂᏲᎢᏍᏗᏱ Ꮎ ᎤᏕᏒ ᎠᎵᏍᎪᎸᏔᏅ ᎤᏍᏗᎩᏳ ᎤᎵᏍᏓᏁᎸ ᏗᎧᏃᎮᏢᎬ ᎤᏓᏅᏛ. ᎩᎶ ᎠᏓᏂᎩᏍᎩ Ꮎ ᎤᏠᏱ ᎤᏙᎯᏳᎯ ᏂᎦᎥᏉ ᎤᎵᏍᏆᏗᏍᎬ ᎠᏓᏂᎩᏍᎪᎢ ᎤᎬᏫᏳᎯᏳ ᎠᏓᏁᎸᎢ ᎤᏓᏅᏙ ᎤᏤᎵ ᏗᎧᏃᎪᎢ ᎤᏂᏍᎪᎸᏙᏗ ᎪᏪᎵ ᎦᎸᎳᏗ ᎤᏤᎵᎦ ᎦᎸᎶᎯ ᎤᏓᎾᏫᏛᎢ.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.
«Шайтанның ең соңғы алдауы — Құдай Рухының куәлігін әсерсіз ету болмақ. “Аян жоқ жерде халық азады” (Нақыл сөздер 29:18). Шайтан Құдайдың қалдық халқындағы шынайы куәлікке деген сенімді шайқалту үшін, түрлі жолдармен және әртүрлі құралдар арқылы, асқан айлакерлікпен әрекет етеді. Ол адастыру үшін жалған аяндарды енгізеді, жалғанды шындықпен араластырады, сөйтіп адамдарды жиіркендіріп, олар аяндар деп аталатынның бәрін фанатизмнің бір түрі деп қарайтын болады; бірақ адал жандар жалған мен шындықты салыстыру арқылы олардың арасын айыра алатын болады». Selected Messages, 2-кітап, 78.
The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”
«Аз халқи ту роҳзанон»-ның ақырғы дауы алғашқысы сияқты, әрі көріністі орнықтыратын рәмізді түсінбейінше, «халық құриды». Олар «Құдай Рухының куәлігін күшінен айырады», сондықтан «құриды».
The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.
ئەو پۆلەی دیکە بانگەشە دەکات کە ویلایەتە یەکگرتووەکان وەک تاڵانکەرانی ئایەتی چواردە نیشان دراون. ئەو پۆلە ناتوانێت یان نایەوێت ببینێت کە ئەنٹیۆخۆسی مەگنوس لە ئایەتەکانی دە تا پانزەدا نوێنەرایەتیی ویلایەتە یەکگرتووەکان دەکات. هەروەک پرۆتستانتەکانی مێژووی میلەری بانگەشەیان دەکرد کە تاڵانکەران ئەنٹیۆخۆس بوون، ئەو پۆلەی کە نایەوێت ببینێت، تاڵانکەران بەو هێزە دەناسێنێت (ویلایەتە یەکگرتووەکان) کە لەلایەن ئەنٹیۆخۆسەوە نموونەکراوە.
Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.
ሰናክሬብ በይሁዳ ላይ እስከ ዋና ከተማይቱ ኢየሩሳሌም ድረስ የደረሰውና ያልተሳካው ጥቃት፣ በሰናክሬብ ጄኔራል ራብሻቄ ተመርቶ ነበር።
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.
Góõh háani, máməni, Assyria masi ŋmɔ́ɔ shɛhɛ ńtɛ̀, yá mii mɔɔsi túfàá shíèé mbá, ŋgá wóó bàa nì kɛ̀ɛ nítsɔ̀ɔli báa yí nɔ̀. Kɛ́ nì, à nà yìí nà mɔɔ nyɛ̀ɛshí kɛ̀ɛ báá shwánàŋ wáń mɔ́ɔ masi yɛ̀m kɛ̀ɛ kɔ̀, nà à dɔ̀ɔ Egypt nɔ̀ nìtsààri nà nìtsɔ̀ɔli báa yí nɔ̀? N tàá bɛ̀ nɔ̀, nà Mmɔ̀ n kàà nɔ̀, n yáá bɛ̀ kɛ̀ɛ yìí yáá kpɛ̀ɛ yìí? Mmɔ̀ láá mɛ̀ nɔ̀: “Bɛ̀ kɛ̀ɛ tɔ́ɔ shíèé yìí, nà à kpɛ̀ɛ yìí.” Kɛ́ Eliakim, Hilkiah biá, nà Shebna, nà Joah, láá Rabshakeh nɔ̀: “Máməni, yèlɛ̀ à bɛ́ɛ bàa nɔ̀ nà Syrian yèlɛ̀, ŋgá hɛ̀ɛ yìí yìí; nà kà à yèlɛ̀ nà yáhúdì yèlɛ̀ bàa nɔ̀ nìgbàá bàa nɔ̀, bàa ní kàà shúɔ̀ nɔ̀.” Kɛ́ Rabshakeh láá bàa nɔ̀: “N masi kàà mɛ̀ tɔ́ɔ nà à masi nɔ̀ nà à nɔ̀ tsɔ́ɔ, n yèlɛ̀ yèlɛ̀ yìí pɛ̀? Kàà kɛ̀ɛ mɛ̀ tɔ́ɔ nà bɛ́ɛ bàa nɔ̀, bàa ní tsì nìgbàá nɔ̀ shúɔ̀, nì bàa yá bàa kɛ̀ɛ shwà bàa nɔ̀, nà nù bàa kɛ̀ɛ nywà bàa nɔ̀ nà à nɔ̀?” Kɛ́ Rabshakeh yìí kàà, nàá kàà nà kɔ́ɔ nù, nàá yèlɛ̀ nà yáhúdì yèlɛ̀, nàá láá: “Yìí gúũ masi kàà yèlɛ̀, Assyria masi kàà yèlɛ̀.” 2 Kings 18:23–28.
Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.
Ռաբսակէն ներկայացնում էր ոչ թէ իր խօսքերը, այլ Ասորեստանի արքայ Սենեքերիմի խօսքերը։ Դանիէլ 11։40-ում հիւսիսի արքան պապական իշխանութիւնն է, որ վախճանի ժամանակ՝ 1798-ին, մահացու վէրք ստացաւ հարաւի արքայի՝ անաստուած Ֆրանսայի ձեռքով։ Այդ համարում հիւսիսի արքան ի վերջոյ հակադարձ հարուած է հասցնում եւ 1989-ին հեղեղում է հարաւային թագաւորութիւնը (ԽՍՀՄ-ը)։ Երբ հիւսիսի արքան կատարեց այդ գործը, իր հետ բերեց «կառքեր, հեծեալներ եւ բազում նաւեր»։ «Կառքերն ու հեծեալները» ներկայացնում են ռազմական զօրութիւնը, իսկ «նաւերը»՝ տնտեսական կարողութիւնը։ Այդ խորհրդանիշները 1989-ի յաղթանակում Միացեալ Նահանգներին բնորոշում են որպէս պապական Հռոմի փոխանորդ բանակ, ինչպէս որ նախատիպուած է Ռաբսակէով։ Տասներորդից մինչեւ տասնհինգերորդ համարներում Անտիոքոս Մեծը ներկայացնում է Միացեալ Նահանգները, եւ ինչպէս Ուիլեամ Միլլերը ճիշդ կերպով ճանաչեց, որ տասնչորսերորդ համարում «նաեւ» բառը հաստատում է մարգարէական պատմութեան մէջ նոր իշխանութեան մուտքը, «աւազակները» պիտի ներկայացնեն մի իշխանութիւն, որ տարբեր է թէ՛ հարաւի Պտղոմէական արքաներից, թէ՛ հիւսիսի արքայ Անտիոքոսից, թէ՛ Մակեդոնիայի Փիլիպպոսից։
“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.
«Падышаыҩада аганахьара, ари ацәаҳәаҿы, ҳәарада, Мысра ападыша иоуп иаанаго; аха “уажәлар рыбжьарылаҩцәа” ҳәа иаанаго, иҟалап, иахьагьы згәы аҟны агәҩара зҵазкуа џьоукы рзы. Уи Антиох иакәым, мамзаргьы Сириатәи амилаҭ рҟынтәи иарбанзаалак таӡарак иакәым, уи еилкаауп; избанзар, амаалықь уи амилаҭ азы хыԥхьаӡара рацәала ацәаҳәақәа раԥхьатәи рҿы иҳәахьан, анаҩс иҳәоит: “уи адагьы, уажәлар рыбжьарылаҩцәа,” уҳәа, иаарԥшны уи даҽа милаҭк шакәу иаанаго. Сара исылшоит Антиох, иҟалап, аиудеицәа ирцәигеит ҳәа исықәшаҳаҭхар; аха уи “аазҵаара ашьақәыргылара” шԥаиур, Антиох азҵаараҿы акыла иану анидуӡӡа иҟаиҵаз ус аамҭакгьы ианӡамзар; избанзар, иара азҵаараҿы “агрекәатәи аҳра” ҳәа изышьҭоу иаҵанакуан. Насгьы, “аазҵаара ашьақәыргылара” ҳәа иаанаго, уи агәра рго, иахәҭарҭәу, мамзаргьы анагӡара ауп иаанаго». William Miller, Miller’s Works, Lecture 6, 89.
“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.
«Антиох» иун ахьӡын Сирийин Селевкидтә ҳәынҭқарра аҳарацәа акырҩы иалырхыз. Уи ҳәынҭқарра ашьаҭаркҩы Селевкид Никатор иакәын, насгьы Селевкидцәа рҳацәа зегьы рсиаҟны акрызҵазкуа жәиԥшь-жәиатәи инаркны хыџь-ахысхәыҷы рҟынӡа аҳарацәа ыҟан. Аҳарацәа урҭ рҟынтәи акырҩы «Антиох» ахьӡ иалырхуан, еиԥшны папақәагьы, папас ианырталху, асахьанӡатәи ахьыӡқәа шеиҭарго еиԥш. Папақәа зегьы «антихрист» роуп, уи «Христос иаҿагылоу» ауп иаанаго. «Анти» ажәа «иаҿагылоу» ҳәа иаанагоит. Антихристцәа ҳасабла, дара рдухатә жәытәаба, Сатана, ихьӡ рҳәеит. Аԥхыӡтә рырҳараҟны Сатанагьы папақәеи антихрист ҳәа еицдырбан.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
«Бар кишде башлап җибәргән фетнәсен гамәлгә ашырырга антихристның тәвәккәллеге итагатьсезлек балалары эчендә эшләвен дәвам итәчәк». Testimonies, volume 9, 230.
A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.
ఒక పోప్ సాతాను యొక్క ప్రతినిధి; కాబట్టి వారు ఇద్దరూ క్రీస్తుకు విరోధులు, అందువల్ల వారు “ప్రతిక్రీస్తు.” పోప్గా పదవిని స్వీకరించినప్పుడు వారు ఒక పేరును ఎంచుకుని, సాతాను యొక్క భౌమిక ప్రతినిధిగా మారుతారు.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Pour s’assurer les gains et les honneurs de ce monde, l’Église fut amenée à rechercher la faveur et l’appui des grands de la terre ; et, ayant ainsi rejeté le Christ, elle fut conduite à prêter allégeance au représentant de Satan — l’évêque de Rome.” The Great Controversy, 50.
By their works you shall know them, and the popes carry on the same work as Satan.
Ikikorwa cabo ni co kizobamenyesha, kandi abapapa babandanya igikorwa kimwe na Satani.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
«Ромын папаар дамжуулан, харанхуйн ноёныг хөөн зайлуулахаас өмнө тэнгэрийн ордонд явуулж байсан тэр л үйл энд, газар дээр мөн адил үргэлжилсээр ирсэн юм. Сатан тэнгэрт Бурханы хуулийг засахыг, мөн өөрийн нэмэлт өөрчлөлтийг оруулахыг оролдсон. Тэр өөрийн шүүлтийг Бүтээгчийнхээ шүүлтээс дээгүүр өргөмжилж, өөрийн хүслийг Еховагийн хүслээс дээгүүр тавьснаар, энэ маягаар Бурхан эндэмтэй байж болно хэмээн үнэндээ тунхагласан юм. Пап мөн адил тэрхүү замаар явж, өөртөө алдашгүй чанарыг нэхэн, Бурханы хуулийг өөрийн үзэл санаанд нийцүүлэхээр тохируулахыг эрмэлзэж, тэнгэр газар хоёрын Эзэний тогтоолууд болон тушаалуудад өөрийн олж харж байна гэж боддог алдаануудыг засаж чадна хэмээн өөрийгөө үздэг. Тэр үнэндээ дэлхийд хандан, Би та нарт Еховагийнхаас илүү сайн хуулиудыг өгнө, хэмээн хэлж байна. Энэ нь тэнгэрийн Бурханд ямар их доромжлол вэ!» Signs of the Times, November 19, 1894.
Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.
ܐܦ ܐܢ ܣܠܘܩܘܣ ܢܝܩܛܘܪ ܗܘ ܕܐܩܝܡ ܠܐܡܦܝܪܐ ܣܠܘܩܝܬܐ، ܣܓܝܐܐ ܡܢ ܡܠܟ̈ܐ ܕܒܬܪ ܗܘ ܓܒܘ ܠܗܘܢ ܫܡܐ «ܐܢܛܝܘܟܘܣ»، ܠܐ ܠܐܝܩܪܗ ܕܣܠܘܩܘܣ، ܐܠܐ ܠܐܝܩܪܗ ܕܐܒܘܗܝ. ܐܒܘܗܝ ܕܣܠܘܩܘܣ، ܐܢܛܝܘܟܘܣ، ܗܘܐ ܒܪ ܚܐܪ̈ܐ ܘܓܢܒܪܐ ܒܦܘܠܚܢܗ ܕܡܠܟܐ ܦܝܠܝܦܘܣ ܬܪܝܢܐ ܕܡܩܕܘܢܝܐ، ܗܘ ܕܗܘܐ ܐܒܘܗܝ ܕܐܠܟܣܢܕܪܘܣ ܪܒܐ. ܗܢܐ ܡܥܠܝܘܬܐ ܕܒܝܬ ܐܒܗ̈ܬܐ ܘܗܢܐ ܐܣܛܪܛܝܓܝܘܬܐ ܕܒܦܘܠܚܢܐ ܣܥܪܘ ܠܡܩܡܘ ܫܘܪܫܐ ܠܫܘܬܦܘܬܗ ܪܒܬܐ ܕܣܠܘܩܘܣ ܘܠܣܘܠܩܗ ܕܒܬܪ ܟܢ ܠܫܘܠܛܢܐ ܒܬܪ ܡܘܬܗ ܕܐܠܟܣܢܕܪܘܣ ܪܒܐ.
Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.
مەملەكەتی سێلێوکۆس دامەزرا کاتێك دەستی بەسەر سێ ناوچە لە چوار ناوچەکانی مەملەكەتی ئەسکەندەر گرت. ڕۆماش هەروەها سێ هێزی جوگرافی دەباتەوە بۆ ئەوەی کۆنترۆڵ وەربگرێت و ببێتە پاشای باکوور. کاتێك سێلێوکۆس ڕۆژهەڵات، ڕۆژئاوا و باکووری مسۆگەر کرد، لە ڕووداوگێڕیی مێژووییدا بووە پاشای باکوور، و پایتەختی شارەکەی بابڵ بوو. زۆرێك لەو پاشاکانی دوای ئەوە ناوی «ئەنتیۆخۆس»یان هەڵبژارد کاتێك تەختی باکووریان وەردەگرت بۆ ڕێزلێنان لە باوباپیری سیاسی خۆیان. هاوتاکە بە ئاسانی دەبینرێت، ئەگەر هەڵبژێریت بیبینیت. ئەگەر نا، نابینیت.
The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.
ꯃꯤꯡ “Antiochus” (Greek-ta Ἀντίοχος) asi Greek-ki bynta “anti” (ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯟꯕꯥ “against” ꯑꯃꯁꯨꯡ “opposite”) ama-di “ocheo” (ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯟꯕꯥ “to hold fast” ꯑꯃꯁꯨꯡ “to maintain”) amatagi lak-i. Awangba ningthou-singna maming asi khallammi adubu maming asi mapagi matik chabagi matung inna makhoigi rajnaithik phunga wari asibu ngakthabagi damak, aduga antichrist-ki (popes) makhoina leibak-sibagi hougatpa matamda maming khanbagum oirammi. Popes-sing asi makhoigi ipa, devilda-gi sandokpa-sing oigadabani maramna, madu-gumna Syrian Empire-gi Antiochus-sing su makhoigi ipa-gi sandokpa-singgi mityeng oina lak-i. Hairiba thabak asida Antiochus-na makhoigi ipa-gi proxy ama oina leir-i. 1989-gi papal power-gi proxy asi United States-ni, aduga secular testimony-na antichrist, Pope John Paul II, amasung Ronald Reagan-gi marakta leiba mari asi, former Soviet Union asibu thadoknabagidamak makhoigi touba thabakta, nungsitna thajabani.
In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.
Баҭӡырҳеи жәохәи рзы аихабаҳа, ажәеинраалақәа жәохәи хәажәатәи аԥхьаҟатәи аҵыхәтәантәи ажәеинраалақәа ҭакԥхықәрала ишьақәырӷәӷәоу анибаа, урҭ Даниил иԥааимбарра аҟны иқәгылоу қәҳәақәак — ҩажәаԥшьоу жәохәи хәажәатәи ажәеинраалақәа — рахь иныҟәоит. Ажәеинраала жәохәи хәажәа инарҭбааны ҩажәаԥшьоу жәохәи хәажәатәи ажәеинраала иахдырхәоит. Ажәеинраала жәаф иақәнагоу ҩажәаԥшьоу жәохәи хәажәатәи ажәеинраала иахдырхәоит. Ажәеинраалақәа Даниил иԥааимбарра аҟны аҵыхәтәантәи амшқәа ирызку ахәҭа дырхаҭарнакуеит.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
«ᎪᏍᏆ ᎪᏪᎵ ᎠᏍᏚᏅᎯ ᎥᏝ ᎦᎸᏉᏗ ᏫᎬᏂᏍᎬ ᎪᏪᎵ ᎨᏒᎩ, ᎤᏓᏑᏴᎾ Ꮙ ᏓᏂᏳᎵᏅᎯ ᎤᏤᎵ ᎢᏳᏃ Ꮎ ᎤᏍᏆᎸᎯ ᏧᏓᎵᏱ ᎦᏛᎦ ᎨᏒᎩ. ᎪᏪᎵ ᎯᎠ ᎾᏍᎩ ᏂᎦᏪᎭ, “ᎠᏎᏃ ᏂᎯ, Ꭲ ᏓᏂᏳᎵᏅᎯ, ᏣᏍᏚᎩ ᎧᏃᎮᏛ, ᎠᎴ ᎭᏍᏚᏅ ᎪᏪᎵ, ᎬᏂ ᎤᏍᏆᎸᎯ ᏚᏓᎵᏱ ᎢᎪᎯᏛ; ᎤᏂᏣᏘ ᎤᎾᏙᎴᎰᏒ ᎬᏩᏙᎯᏳᏙᎯ, ᎠᎴ ᎪᎵᎯᏍᏗ ᏛᎵᏛᏂᏏ” (Daniel 12:4). ᎿᎭᏉ ᎪᏪᎵ ᎠᎵᏍᏚᎢᏍᏔᏅ ᏥᎨᏒ, ᎯᎠ ᎾᏍᎩ ᎤᏁᎬ ᎨᏒᎩ, “Ꮭ ᎿᎭᏉ ᏑᏓᎵᏱ ᎤᏪᏔᏅ ᎨᏎᏍᏗ.” (ᎬᏂᏍᎩ Revelation 10:6.) ᏓᏂᏳᎵᏅᎯ ᎪᏪᎵ ᎿᎭᏉ ᎠᎵᏍᏚᎢᏍᏔᏅ ᎾᏍᎩ, ᎠᎴ ᎦᎸᏉᏗ ᎦᏅᏤᎸ ᎤᏂᏁᎬ ᎦᏅᏟ ᏣᏂ ᎡᏥᏁᎸᎯ ᎾᏍᎩ ᎢᏳᏃ ᏂᎦᏛ ᎡᎶᎯ ᎠᏁᎯ ᎤᏂᎷᏤᏗ ᎾᏍᎩ. ᎪᎵᎯᏍᏗ ᎤᏣᏘ ᏚᏛᏂᏏᏍᎬ ᎢᏳᏃ ᏴᏫ ᎨᏒ ᏓᎬᏁᎵᏛ ᎾᏍᎩ ᎤᎾᎵᏂᎩᏛ ᎾᎯᏳ ᏧᏓᎵᏱ ᎨᏒᎢ....»
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
«پەیامی یەکەمین فریشتەدا، خەڵک بانگهێشت دەکرێن بۆ ئەوەی پەرستشی خودا بکەن، ئەو دروستکەرەی ئێمە کە جیهان و هەموو ئەو شتانەی تێدایە دروست کردووە. ئەوان ڕێز و کڕنۆشیان بۆ دامەزراوەیەکی پاپایەتی بردووە، و یاسای یەهوڤایان بێکاریگەری کردووە، بەڵام لەم بابەتەدا زیادبوونێک لە زانیاری هەیە.» Selected Messages, book 2, 105, 106.
At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.
1989 жылдағы ақырзаман уақытында Даниял кітабының он бірінші тарауының соңғы алты аяты «Даниял пайғамбарлығының соңғы күндерге қатысты бөлігі» болып табылады. Бұл бөлік сол кезде мөрі ашылғанда танылды, әрі сол мөрдің ашылуы «Папалықтың орнатылуы, Ехобаның заңын күшінен айыру» туралы білімнің артуына себеп болды. Альфа мен Омега әрдайым соңын бастауымен бейнелейді, ал 1989 жылы басталған сыналу үдерісі табынушылардың екі тобын қалыптастыруға арналған еді.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
और उसने कहा, “हे दानिय्येल, अपने मार्ग पर चला जा; क्योंकि ये वचन अन्त के समय तक बन्द और मुद्रित रहेंगे। बहुतों का शुद्धीकरण होगा, वे उजले किए जाएंगे, और परखे जाएंगे; परन्तु दुष्ट दुष्टता ही करते रहेंगे; और दुष्टों में से कोई न समझेगा; परन्तु बुद्धिमान समझेंगे।” दानिय्येल 12:9, 10.
We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.
Tayta imata pruebanakuy pacha tukuchiy chunka qhipamanña kashanchik, imaraykuchus Adventismo qallariyninpi suwa runakunamanta karqa ch’aqwayqa kunan kutimushanña. Suwa runakunata Estados Unidos nispa reqsichiyqa, Antiochusta suwa runakuna kasqanta reqsichiymi. Chayqa Milleritakunap Protestantekunapwan karqan chay kikin ch’aqwayllatam.
At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.
นᩣย᩠ᨮᩥ᩠ᨯᩈุดทᩣយของกระบวนการทดสอบ เช่นเดียวกับในตอนเริ่มต้นของกระบวนการทดสอบซึ่งเริ่มขึ้นในปี 1989 สิงห์แห่งเผ่ายูดาห์ทรงแกะตรา “ส่วนนั้นของคำพยากรณ์ของดาเนียลซึ่งเกี่ยวข้องกับยุคสุดท้าย” ในปี 1989 นั้นคือหกข้อสุดท้ายของดาเนียลบทที่สิบเอ็ด และในตอนสิ้นสุดนั้นคือประวัติศาสตร์ที่ซ่อนไว้ของข้อสี่สิบ ซึ่งมีข้อสิบถึงข้อสิบหกเป็นแบบอย่างล่วงหน้าไว้
We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.
Yatwa ni noobere n’obugyenyi bw’emitawaana mukaaga eri mu byafaayo by’Abadiventiisiti mu biwandiiko ebiddako. Eyasooka ku mitawaana egyo mukaaga eraga ey’oluvannyuma ku egyo mukaaga. Tunaakozesa emitawaana egyasooka n’ey’oluvannyuma okubikkako emitawaana ena emirala nga bwe tunnyonnyola ebitundu ebizingirwamu mu kaweefube w’omulabe w’obutuukirivu okuziyiza abantu ba Katonda okugabanya bulungi “okwolesebwa”, okunywezebwa n’akabonero ka Rooma.
“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.
“ኣብቶም ብፍጥነት ናብ ዘለኣለምነት ዝሓልፉ ህሞታት ዘሎ ኣገዳስነት እንተ ዘይተረዲእናዮ፣ ኣብቲ ዓብዪ መዓልቲ ኣምላኽ ንምቁማት ድማ እንተ ዘይተዳለውና፣ ዘይእሙናት መጋቢት ክንከውን ኢና። ሓላዊ እቲ ጊዜ ለይቲ ክፈልጥ ኣለዎ። ሕጂ ኩሉ ነገር ብኽብደት ከም ዝተኸደነ እዩ፣ እዚ ድማ ኩሎም እቶም ንእዋን እዚ ሓቂ ዝኣምኑ ክርድእዎ ይግባእ። ብምርኣይ ናብ መዓልቲ ኣምላኽ ክሰርሑ ኣለዎም። ፍርዲ ኣምላኽ ኣብ ልዕሊ ዓለም ክወርድ ቀሪቡ ኣሎ፣ ንሕና ድማ ነታ ዓባይ መዓልቲ ክንዳሎ የድልየና።”
“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.
«Ngiwacu ci ber ahinya. Wan pe gi nino mapol; wan gi nino manok keken, manok ahinya, me tero wa i bedo ma atera pi kom anyim ma pe tum thoo. Wan pe gi cawa mo me miyo i tic ma pe ki tamo maber. Omyero wa lwor me pwoyo wilobo keken me Lok pa Lubanga.» Testimonies, volume 6, 407.