The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Ajji baadhee fi kudha lamaan keessa mata-dureen isaa ol-ka’uu fi kufaatii mootii kibbaa ti; akkuma sanis ol-ka’uu fi kufaatii dhumaa Ameerikaa waloo, presidentii dhumaa keessatti lakkoofsa lammaffaa keessatti bakka buufame, kan bakka bu’aa lafaa dhumaa humna jawwee ta’e; akkasumas ol-ka’uu fi kufaatii dhumaa Dhaabbata Mootummoota Gamtoomanii, kan lakkoofsota sadii fi afur keessatti bakka buufame. Lakkoofsotni shan irraa hamma sagalitti seenaa humna paaphaasummaa bara 538 irraa kaasee hamma 1798 tti bakka bu’u. Bara 538 humna paaphaasummaa aangessamuu isaa agarsiisa; bara 1798 madee du’aa paaphaasummaa agarsiisa; kanaafuu lakkoofsotni shan irraa hamma sagalitti ol-ka’uu fi kufaatii dhumaa bineensichaa bakka bu’u. Lakkoofsi kudhan kufaatii mootii kibbaa bara 1989 agarsiisa; kunis Sooviyetii duraanii keessatti bakka buufameera.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
«Allin markataxa jupanxäna uñstkäna uka markanakarux oraqen pachapar qhiparapxañapatakix jaytatänwa, ukhamat uñjatäñapataki, “Uñjirimp Qullañampin” amtapar phuqapxaniti janicha sasa. Profecíax akapachan jach’a imperionakan sartäwipa ukat aynacht’äwipwa qillqt’awayi—Babilonia, Medo-Persia, Grecia, ukat Roma. Sapa maynimpixa, juk’amp jisk’a ch’amani markanakampirjamaxa, sarnaqäwix mayampi mayampiw kutintäna. Sapa mayniw yant’äwi pachanïna, sapa mayniw pantjasïna, jach’añchäwipax chhaqtäna, ch’amapax sarxäna, ukat lanti lugarapsti yaqhanakaw katuqapxäna....»
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Kyela si kyikumi ni kyela si kugwa kwa amahanga, nga kyalangulwa mu mapapulo ga Malembo Matakatifu, balina kuyiga obutaliimu mugaso obw’ekitiibwa eky’ebweru n’ey’ensi kyokka. Babulooni, n’obuyinza bwayo bwonna n’obulungi bwayo obw’ekitiibwa, obutafaananako n’obwo ensi yaffe etabangako kuddamu kulaba okuva olwo,—obuyinza n’obulungi ebyo abantu b’omu biro ebyo bye baalowoozanga ng’ebinywevu nnyo era eby’olubeerera,—nga bwabula ddala! Ng’“ekimuli ky’omuddo” bwakyabulawo. Bwe kityo bwe kibula byonna ebitalina Katonda ng’omusingi gwabyo. Ekisobola okuwangaala kyokka kye kiri ekisibiddwa ku kigendererwa Kye era ekiraga empisa Ye. Emisingi Gye gyokka ge bintu ebinywevu ensi yaffe by’emanyi.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Ayatan sabelas lan rolas ngenali munggah lan tiba pungkasané raja kidul, minangka lambang Rusia. Ayatan telulas nganti limalas ngenali munggah lan tiba pungkasané Amerika Sarékat. Kabèh narasi kenabian ing pasal sabelas kabangun ing ndhuwur struktur munggah lan tibané karajan-karajan. Wong sing nyinaoni ramalan kudu nimbang kasunyatan iki manawa dhèwèké arep nduwèni kamungkinan apa waé kanggo mbédakaké kanthi bener pesen kenabian ing pasal sabelas.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
ᎠᏂᏍᎦᏯ ᏕᎤᏓᏅᏖᎸ ᏕᏥᏂᎬᏁᎸ ᏕᏂᎦᎵᏍᏙᏗ ᏕᏥᏍᏆᏂᎪᏛ ᏕᏥᏁᎶᏗ ᏕᎤᏓᏅᏖᎸ ᏕᎤᏬᏚᎯ ᏗᎤᏂᏴᏫᏯ ᏂᎦᎥ ᎤᏂᎴᏫᏍᏙᏗ ᎠᎴ ᎤᏂᏲᎱᏎᏗ ᎤᏂᎬᏫᏳᎯ ᏕᎨᏒ ᎨᏎᏍᏗ ᎾᏍᎩ. ᎢᏓ ᏫᏳᎯ ᎯᎠ ᏄᏪᏎ, “ᎾᏍᎩ ᎤᏲᎱᏎ ᎻᏙ-ᏆᏏᏱ ᎤᏂᎬᏫᏳᎯ, ᎠᎴ ᎪᎵᏏᎠ ᎠᎴ ᎶᎻ ᎤᏂᎬᏫᏳᎯ,” ᎾᏍᎩ ᎯᎠ ᏂᏓᏛᏁᎭ “ᎪᎵᏏᎠ” ᎠᏉᎩᏐᎢ, “ᎶᎻ” ᎠᏓᏅᏟ, ᎠᎴ “ᎻᏙ-ᏆᏏᏱ” ᎦᏰᎪᎩ ᎦᎶᏄᎮᏛ ᎠᏥᏯᏙᎸᎩ ᏥᎩ. ᎾᏍᎩ ᎯᎠ ᏂᏓᏛᏁᎭ ᎤᎵᏍᏔᏅ ᎤᎾᏠᏱ ᎠᎴ ᎤᏂᏲᎱᏎᏗ ᎤᏍᏆᏂᎪᏛ ᎡᎶᎯ ᎤᏂᎬᏫᏳᎯ ᎾᏍᎩ ᎠᏉᎩᏐᎢ ᎠᎴ ᎠᏓᏅᏟ ᎠᎴ ᎦᏰᎪᎩ ᎦᎶᏄᎮᏛ ᎠᏥᏯᏙᎸᎩ ᏧᏓᏑᏴᎩ, ᎾᏍᎩ ᏧᎾᏁᎳᏗ ᎤᏁᏉᎾᎥ ᏥᎨᏎᏍᏗ ᏗᏓᏂᎸᎢ ᏅᓩᏓᎴᎢ ᏄᏍᏛ ᎤᎾᏠᏱ ᎠᎴ ᎡᎶᎯ ᎠᎹᎩᏙᏂ ᎬᏗ ᏩᏂᏴᎯᎯ ᎤᎾᏘᎿᎭᎥ ᎡᏥᏍᏆᎸᏔᏅ ᎡᎯᏯᏔᏁᎸ 16:12–21. ᎾᏍᎩ ᎤᎾᏓᏁᎸᎭ ᎤᏁᎳᏅᎯ ᏧᏤᎵ ᏴᏫ “ᎤᎾᏠᏱ ᎠᎴ ᎤᏂᏲᎱᏎᏗ ᏴᏫ ᏄᎾᏍᏛ ᎦᏛᎬ ᏧᏬᏪᎳᏅᎯ ᎾᏍᎩ ᎬᏂᏳᏉ ᎪᎯᏳᏗ ᎪᏪᎸ” ᎾᏍᎩ ᎤᏓᏅᏖᏗ ᎤᏅᏒ ᏧᏂᏴᏫᏯ ᎾᎿᎭᏂᎨᏒ “ᎤᏃᎵᏍᎬ ᏂᎦᎥ ᎤᎬᏫᏳᎯ ᎤᏁᎬ ᎠᎴ ᎡᎶᎯ ᎦᏚᎩ ᏧᎸᏉᏗ ᎤᏣᏘ ᎠᏎ ᎠᎦᏎᏉᎩ ᏥᎨᏐᎢ.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Ийистэ мытуьуьр «тастыҥнырга, тоҕо бу барытаах тас көстүүттээх уонна бу дүйнэ дьолута суох суолталаах эбитин» — бу туһунан ону даһааны өйдүүргэ, барыта да «Богу тирэх быһыытынан туттуллубатах» буоллаҕына, сүппэтин. Ол иһин Богу баар эбэтэр суох буолуу — эн тирэхин быһыытынан — олох уонна өлүү туругунан суолталуу ыйытыы. Саҕаланыы сылдьар санаа сайдыытынан ол бу тэҥҥэччи Сестра Уайт Богу тирэхин быһыытынан туттуу диэн туох эрэбитин быһааран этэр, манна ол былай диэн этэрэ: «Кини сыалын кытта ситимнээх уонна Кини майгытын саҕалаан көстөр эрэ туругунай түмүктэнэр». Кини билигин ыраахтаан быһаарбыта: Богу тирэхиттэн тыс турар барыта сүппэт; уонна тирэх үрдүгэр туттуллубут туох эрэ икки аайы быһаарар бэлиэтэ — ол «Кини сыалларыгар ситимнээх» буолуу, уонна «Кини майгытын саҕалаан көстөр» буолуу. Кини майгыта — Кини тирэҕэ.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Сипас дар ҷумлаи хотимавии он банд ӯ изҳор медорад, ки «усулҳои Ӯ ягона чизҳои устуворанд, ки ҷаҳони мо мешиносад». Хислати Худо ҳамон усулҳои Ӯст, ва усулҳои Ӯ хислати Ӯро ифода мекунанд. Чӣ гуна инсоният бо Худо ҳамчун пояи ҳамаи чизҳо муносибат мекунад, масъалаи марг ё зиндагист. Ман бар он ақидаам, ки сохтори бунёдии боби ёздаҳуми Дониёл бар ривояти болоравӣ ва суқути подшоҳиҳо бино шудааст. Порчае мавҷуд аст, ки дар он илҳом ба мо навъи дурусти омӯзишро меомӯзонад.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
«Гичээлийн түүхийг судлах нэгэн төрөл байдаг бөгөөд түүнийг буруутгах ёсгүй. Ариун түүх нь эш үзүүлэгчдийн сургуулиудад заадаг хичээлүүдийн нэг байсан. Түүний үндэстнүүдтэй харьцсан үйлсийн тэмдэглэл дотор Еховагийн мөрүүдийг мөшгөн хардаг байв. Иймээс өнөөдөр ч бид газар дэлхийн үндэстнүүдтэй Бурханы харьцаж ирсэн үйлсийг авч үзэх ёстой. Бид түүхэн дотор эш үзүүллэгийн биеллийг харах, агуу шинэчлэлийн хөдөлгөөнүүд дэх Ивээлийн үйлчлэлийг судлах, мөн агуу тэмцлийн эцсийн мөргөлдөөнд зориулан үндэстнүүдийг жагсаан нэгтгэх явц дахь үйл явдлын өрнөлийг ойлгох ёстой.» The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
ᎤᏓᏅᏘ ᎤᏪᏟᎶᏍᏗ ᏗᏂᏪᎵ ᎠᎴ ᎤᏟᎶᏍᏗ ᎤᏓᏅᏘ ᏗᏂᎬᏫᏳᎯ ᎠᏂᎦᏔᎲ ᎤᏤᎵᎬ ᎾᏍᎩ ᎤᏓᏅᏘ ᎤᏕᎶᏆᏍᏗ ᏚᏩᏛᎲ ᎡᎶᎯ ᏧᎾᎵᏍᎪᎸᎢ ᎠᎴ ᎾᏍᏉ ᎤᏁᎶᏔᏅ ᎤᏤᎵ ᎤᏓᏅᏘ ᏕᎦᏃᎯᏍᏗ ᎤᏓᏅᏙ ᎢᎬᏱᏍᏗ ᏚᏘᏂᏙᎲᎢ; ᎾᏍᎩᏃ ᎤᏓᏅᏘ ᏗᏂᏪᎵ ᎠᏓᏕᎶᏆᏍᏗ ᎤᏓᏑᏴᎢ ᎠᎴ ᎤᏕᎵᏛ ᏗᎪᎵᏰᏗ ᎤᏍᏗ ᎢᎬᏱᏍᏗ ᎠᏂᎳᏫᎢ ᎤᏛᏅᎢ. ᏗᏂᏪᎵ ᎠᏙᎵᏍᏗ ᎤᏓᏅᏘ ᎤᏤᎵ ᎤᏁᏨ ᎠᏙᎴᎰᎯ ᎤᏃᎮᏗ ᎠᏓᏂᎸᏫᏍᏓᏁᏗ ᎾᏍᎩ ᎤᏁᏨ ᏗᏂᏪᎵ ᎤᏙᎯᏳᎯ ᎠᎴ ᎾᏍᎩ ᏗᏂᏪᎵ ᎤᏙᎯᏳᎯ ᎠᎴ ᎤᏁᏨ ᎠᏙᎴᎰᎯ ᎬᏗ ᎤᎵᏍᏕᎸᏗ ᎾᏍᎩ “ᏧᏓᎴᏅᎲ ᎤᎾᏛᏅ ᏧᏂᎧᎿᎭᎸᎢ ᎾᏍᎩ ᎠᏂᎦᏔᎲ ᏕᎨᏥᏟᎶᏍᏔᏅ ᎬᏩᎾᏓᏡᎬ ᎢᎬᏱᏍᏗ ᎠᏰᎳᏗᏍᏗ ᏂᎦᎥ ᎤᏟᏍᏗ ᎠᏓᏘᏴᏛ ᏕᎦᏘᏴᏍᏗᏍᎬᎢ.” ᎢᎬᏱᏍᏗ ᎤᏓᏅᏙ ᏥᎦᎳᏅᏛ ᎤᏬᏪᎳᏅ ᎾᏍᎩ ᏍᏏᏔ ᏫᎵᏍᎢ ᎤᏩᏒ ᎤᏣᏘ ᏗᎦᏓᎬᏩᏛ ᏧᏬᎵᏤᎵᎢ ᎠᏓᏃᎮᎯᏍᏗ ᎤᏚᎸᏅ ᎤᏍᏗ ᎠᏓᏁᏢᏗ ᎤᏁᏨ ᎠᏙᎴᎰᎯ ᎤᏍᏗ ᎤᏓᏅᏘ ᏗᏂᏪᎵ ᎤᏲᎦ ᎤᎵᏍᏆᏂᎪᏗ ᎾᏍᎩ ᎦᎫᏍᏛ ᎤᎵᏍᏆᏂᎪᏗ ᏥᎬᏩᎾᏟᎶᏍᏔᏅ “ᎠᎾᎴᏂᎲ ᎠᎴ ᎠᏂᏅᏨᎢ” ᏧᏂᎬᏫᏳᎯ ᎬᏗ.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Emsinga werk yáaysi tiis piny de, plɛk kɔc ciɛl acï ke raan bï nyic lueel lëu baai de yen ke riɔl ku nyic dhiëët de cï alɔŋ tëëŋ. Këkë acï ke yin ciɛl e bï nyic man acï luɔi ke bï kɔc kuɛny në piathïïr piŋ. Acän, dɔ̈ɔ̈r ke cï ke luɔi në kaam nhom de kɔc acï kɛk tɔ̈u ke minisitri ke yen bï rëër weak, aa ke bï cïï ŋic kuat. Yïn baai de awieŋ tënë miëth cï gɔlë në buk baai de cï yök ku dɔ̈u dɔ̈u de riɔl ku dhiëët, aŋic, “Nɛ yïn ciɛl ke cɔl guop kënëën në man cïï ya muk?” Tëëŋ abiët de Jɔn acï waath tënë wa dhil bëyic në yic man cï yök në buk këkë. Kristo acï tënë: ‘An e Muk de Pïïr: raan bï bɛn tënëŋ acï ke cïï rɔm alɛu; ku raan bï gam nëŋ acï ke cïï lueth alɛu.’ ‘An e Muk pïïr cï pɛi ku raan cï yök piny dhiëëŋ: athöör raan dïït muk man, acï ke bï pïïr kek ye thii.’ ‘Raan bï gam nëŋ acï pïïr cï yic kek ye thii.’ ‘Wɛ̈t ciëŋ a ye lueel tënë yiɛn, këkë e Nhialic ku pïïr.’ Jɔn 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
«Erra chuympia historiata mana juchachanaqchu. Santu historiaqa huk yachaykunam kárqan profetakunaq yachana wasinkunapi. Payqa nacionkunawan imayna ruwasqanmanta qillqasqapi Jehovápa puriyninpa ñankuna rikurirqan. Chay hina kunanpas kay pachapa nacionkunawan Diospa ruwasqankunata qhawarinanchik tiyan. Historiapi profeciapa hunt’asqanta rikinanchik tiyan, hatun allinchay kuyuykunapi Providenciapa ruwayninta yacharinanchik tiyan, hinallataq hatun ch’aqwaypa qhipa maqanakuypaq nacionkunata huñuychaspa eventokuna imayna ñawpaqman risqanta entiendenanchik tiyan.»
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
ئاب دەرسىغا ئوخشاش تەدقىق ھايات ھەققىدە كەڭ ۋە ھەممە تەرەپنى ئۆز ئىچىگە ئالغان قاراشلارنى بېرىدۇ. ئۇ بىزگە ھاياتنىڭ ئۆز-ئارا مۇناسىۋەتلىرى ۋە تايىنىشچانلىقلىرىدىن بىرىئاز چۈشىنىشكە ياردەم قىلىدۇ؛ جەمئىيەت ۋە مىللەتلەرنىڭ ئۇلۇغ قېرىنداشلىقى ئىچىدە بىزنىڭ قانچىلىك ھەيران قالارلىق دەرىجىدە بىر-بىرىمىزگە باغلانغانلىقىمىزنى، ۋە بىر ئەزانىڭ زۇلۇمغا ئۇچرىشى ۋە خارابلىشىشىنىڭ ھەممىگە قانچىلىك زور زىيان ئېلىپ كېلىدىغانلىقىنى چۈشىنىشىمىزگە ياردەم بېرىدۇ.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
«Ma i tarmo, me na thamiwa tin saat, e khatchnhi a tarlang loh chu mihringte thiltih ropui te, an indona-a hnehna te, thuneihna leh ropuina an chan theihna atana an hlawhtlinna te hi a ni. Mihringte thil lo thlengte-ah Pathian thawhna chu hmuh theih lohin a awm ṭhîn. Ramte lo chhuahna leh an tlukna-ah A tumte a lo thleng chhoh dan hi mi tlemte chauhin an zir ṭhîn.»
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Нас, их хэмжээгээр, судлагдаж, заагдаж буй теологи нь хүний таамаглалын тэмдэглэл төдий бөгөөд зөвхөн ‘мэдлэггүй үгээр зөвлөгөөг бүдгэрүүлэхэд’ үйлчилдэг. Хэтэрхий олонтоо, эдгээр олон номыг цуглуулах сэдэл нь оюун ухаан, сүнсэнд тэжээл олж авах хүсэл төдий бус, харин философичид болон теологичидтой танил болох гэсэн хүсэл, Христийн шашныг ард түмэнд эрдэмтний нэр томьёо, томьёоллоор танилцуулах гэсэн тэмүүлэл байдаг.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Hembiapo kuatia rehegua opavave ndoikói peteĩ tekove marangatu rembipotápe guarã. ‘Peikuaa chehegui’, he’i mbo’ehára Guasu, ‘peguerojeraha pende ári che júgo,’ ‘peikuaa che py’aguapy ha che ñemomirĩ.’ Pende arandu ñemomba’eguasu ndoipytyvõmo’ãi peñe’ẽ hag̃ua umi ánga oñehundíva rehe, oikotevẽgui pe pan tekove rehegua. Pemoarandúvo ko’ã kuatiañe’ẽ, peheja hína chupekuéra oguereko hag̃ua pe tenda umi mbo’epy práctiko peẽ peikuaava’erãva Cristo-gui. Ko estudio rembiapokue rupi tavayguakuéra noñemongarúi. Sa’iiterei pe investigación ikane’õmbaitéva akãme ome’ẽva upe oipytyvõtava peteĩme oiko hag̃ua tembiapohára porã ánga rehehápe.
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
Ман бусааһаппыт «дьадаҥҥа Сүрүн Үтүө Хаартысканы билиһиннэрэргэ» кэлбитэ. Лука 4:18. Кини үөрэтиигэ эҥин саамай эбэ-саһаан тыллары уонна саамай көнө бэлиэлэри туттар эбит. Уонна «норуот кинини өрүүстүк истэр эбит» дииллэр. Марк 12:37. Бу кэмҥэ Кини үлэтин оҥорорго күрэхтээхтэр Кини биэрбит үөрэхтэрин ис хоһоонун улаханнык өйдүүр буолуохтаахтар.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Wortä vaññhäkä Qaaláa ubba timirtífe ubba gubbaasa. Ashkkarití dereef oothiya ashootaa de7o oittaa mizaana. Hegee etaay ayyaana wolqaa immana; hegaappe guyyiyan, eti dere ubba zareef oothanau giigidi de7ana.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
भयोँगी व्हाइट अगाड़ी अझ स्पष्ट रूपले यसरी परिभाषित गर्नुहुन्छ कि राजाहरूका आफ्नै छनोटका आधारमा परमेश्वरको शक्ति उनीहरूलाई स्थापित गर्ने र हटाउने कार्यमा कसरी क्रियाशील हुन्छ भन्ने कुरा चिन्नु नै इतिहास-अध्ययनको साँचो दर्शन हो।
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“ޤައުމުތަކުގެ ތާރީޚުގައި، އެކަލުންނަށް ﷲ ގެ ބަސް ދަސްކުރާ މީހާއަށް އިލާހީ ނަބީވަރުކަން ހަޤީޤީ ގޮތުން ފުދިގެން އައި ގޮތް ފެންނާނެއެވެ. ބާބިލް، އެންމެ ފަހުން ޗަކުނާލެވި ބަދިގެން ދިޔައީ، ސަބަބަކީ ކާމިޔާބީގައި އޭގެ ހާކިމުން ތިމާމެން ﷲ އާ މިނިވަންވެގެންވާ ބަޔަކަށް ބެލި، އަދި އެ މުލުކުގެ މަޖީދު އިންސާނީ ކުރިއެރުމަށް ނިސްބަތްކުރިތީއެވެ. މީދު-ފާރިސީ ދައުލަތު އުޑުގެ ގަޟަބުން ޒިޔާރަތްކުރެވުނީ، ސަބަބަކީ އެއިގައި ﷲ ގެ ޤާނޫނު ފައިދަށް ފިއްތާލެވިފައި ވުމެވެ. ރައްބުގެ ބިރު މީހުންގެ ބޮޑު އަދަދެއްގެ ލިބުގައި އެއްވެސް ޖާގައެއް ނުފެނުނެވެ. ފާފަވެރިކަން، ކުފުރުވެރި ބަސް، އަދި ފަސާދަ ގާލިބުވެފައި އޮތެވެ. އެއަށް ފަހު އައި މަމްލަކަތްތައް އަދި މިއަށް ވުރެ ނިކަމެތި އަދި ފަސާދަވެރި ވިއެވެ؛ އަދި މޮރާލީ އަގުގެ މިންވަރުގައި އެއައް ދަށަށް އަދި ދަށަށް އޮރިއެވެ.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Dunyanın üzərində hər bir hökmdarın icra etdiyi hakimiyyət Göydən verilmişdir; və ona bəxş edilmiş bu hakimiyyətdən necə istifadə etməsindən onun müvəffəqiyyəti asılıdır. İlahi Keşikçinin sözü hər birinə belədir: ‘Səni qurşadım, baxmayaraq ki, Məni tanımadın.’ Yeşaya 45:5. Və qədimdə Navuxodonosora deyilmiş sözlər hər biri üçün həyat dərsidir: ‘Günahlarından salehliklə, təqsirlərindən isə yoxsullara mərhəmət göstərməklə əl çək; bəlkə bu, əmin-amanlığının uzanmasına səbəb olar.’ Daniel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
"Sepa koerã mba'e,—oikuaávo ‘tekojoja omopu'ã tetã;’ pe ‘mburuvicha guasu renda oñemopyenda tekojoja rehe’ ha ‘oñemyatyrõ poriahuvereko rupive;’ ohechakuaa hag̃ua ko'ã principio rembiapo ijeheguiete pe imbarete ojehechaukahápe pe ‘ombojevy mburuvichakuérape, ha omoĩ ambuépe,’—kóva hína oikuaa hag̃ua tembiasakue filosofía. Proverbios 14:34; 16:12; 20:28; Daniel 2:21."
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
«Нгәыӡырԥш ажәаҟны мацара ауп ари шьаҭас иаарԥшымоу. Ара иарбоуп, жәлар рха́лшара, ауаа жәлантә еиԥш, урҭ уамашәа рықәгәыӷхьанартә еиԥш ирбо алшарақәа ма аиқәыршәагақәа рҟны ишааным; уи иара убас дара рхыԥхьаӡара дула ирҽхәо ахадаратә дуӡӡараҟны иаанӡам. Уи иԥишәахоит, Анцәа игәыӷра шынарыгӡо ргәымшәарала.» Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
वचन ग्यारह और बारह का विषय दक्षिण के राजा का उत्थान और पतन है, परन्तु इससे भी अधिक महत्त्वपूर्ण यह है कि ये वचन एक लाख चवालीस हज़ार के मुद्रांकन को, और उन तीन परीक्षाओं में से दूसरी को, जो अंत के समय 1989 में आरम्भ हुई थीं जैसा कि वचन दस में निरूपित है, चिह्नित करते हैं।
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Ay töhür tamğalanma Danyalnıñ arıstanlar oñğırında boluımen, üş igitniñ jalındap turğan peşte boluımen, Danyal men sol üş igittiñ ekinşi tarawdağı janıwarlar beynesindegi Nebukadnetsardıñ tüsin tüsinu üşin tileuimen, Danyaldıñ toğızınşı tarawda Levililer jiyırma altı dua-sın oquımen, tüsinetin dana adamdardıñ bilimniñ artuın tüsinuimen, Zäkariya üşinşi tarawda Yoshuanıñ künäsiniñ alınıp tastaluımen, törtinşi tarawda Zerubbabelmen, Yosıptıñ Mısırda ekinşi bileuşi boluımen, şäkirtterdiñ Pentikost aldında on kün boyı joğarğı bülmede boluımen, Millerşilerdiñ Exeter lager jinalısında boluımen, Lazar'dıñ Saltanattı Kirişte şerudi bastauımen jäne Aşılğan vahiy jettinşi tarawdağı jüz qırıq tört mıñmen beyneleledi.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Аят единадесет настъпи през 2014 година, в началото на украинската война, а през юли 2023 година започна зрителният изпит, при който Божият народ бива „избелен“. Петата линия в единадесета глава обхваща стихове тринадесет до петнадесет.
Fifth Line Overview
کھڑا ریکھ جائزہ
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. 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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
ܡܛܠ ܕܡܠܟܐ ܕܓܪܒܝܐ ܢܗܦܘܟ، ܘܢܩܝܡ ܟܢܫܐ ܕܣܓܝ ܡܢ ܩܕܡܝܐ، ܘܒܐܘܡܢܘܬܐ ܢܐܬܐ ܡܢ ܒܬܪ ܫܢ̈ܝܐ ܡܣܝ̈ܡܬܐ ܒܚܝܠܐ ܪܒܐ ܘܒܥܘܬܪܐ ܣܓܝܐܐ. ܘܒܙܒܢ̈ܐ ܗܢܘܢ ܣܓܝ̈ܐܐ ܢܩܘܡܘܢ ܥܠ ܡܠܟܐ ܕܬܝܡܢܐ؛ ܐܦ ܒܢܝ̈ ܚܛܘܦܐ ܕܥܡܟ ܢܬܬܪܝܡܘܢ ܠܡܩܝܡܘ ܚܙܘܢܐ، ܘܢܦܠܘܢ. ܘܢܐܬܐ ܡܠܟܐ ܕܓܪܒܝܐ، ܘܢܫܦܘܟ ܬܠܐ، ܘܢܠܟܘܕ ܩܪ̈ܝܬܐ ܚܣܝ̈ܢܬܐ ܛܒ؛ ܘܕܪ̈ܥܐ ܕܬܝܡܢܐ ܠܐ ܢܚܣܢܘܢ ܠܡܩܡ، ܘܠܐ ܥܡܗ ܓܒܝܐ، ܘܠܐ ܢܗܘܐ ܚܝܠܐ ܠܡܩܡ. ܕܢܝܐܝܠ 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
ឃ្លាទាំងនេះបានសម្រេចឡើងនៅឆ្នាំ ២០០ មុន គ.ស. ហើយវាបញ្ជាក់អំពីសមរភូមិប៉ានியம் ដែលរួមមានស្ដេចដែលប្រឆាំងគ្នា និងសម្ព័ន្ធភាពរបស់ពួកគេ ហើយឃ្លាទាំងនេះក៏ជាចំណុចមួយក្នុងប្រវត្តិសាស្ត្រដែលរ៉ូមបាកានបានចាប់ផ្តើមបង្ហាញអំណាចរបស់ខ្លួនជាលើកដំបូងចូលមកក្នុងប្រវត្តិសាស្ត្រនៃដានីយ៉ែល ជំពូក ១១ ផងដែរ។ ឃ្លាទាំងនេះរួមបញ្ចូលទាំងការឡើងកំពូលចុងក្រោយ និងការធ្លាក់ចុះរបស់នគរទីប្រាំមួយនៃព្រះបន្ទូលទំនាយក្នុងព្រះគម្ពីរ ប៉ុន្តែក៏រួមបញ្ចូលប្រវត្តិសាស្ត្រព្រះគម្ពីរអំពីព្រះគ្រីស្ទយាងទៅកាន់ Caesarea Philippi ផងដែរ ជាកន្លែងដែលពេត្រុសកំណត់ទីតាំងនៃការបោះត្រារបស់មួយរយសែសិបបួនពាន់។ ប្រវត្តិសាស្ត្រនេះជាគំរូបង្ហាញអំពីការបោះត្រារបស់មួយរយសែសិបបួនពាន់ ជាមួយនឹងការមកដល់នៃការសាកល្បងទីបី ក្នុងចំណោមការសាកល្បងទាំងបីនៃជំពូក ១២ ដែលមានសារសំខាន់ថា ត្រូវបាន «សម្អាត ធ្វើឲ្យស ហើយត្រូវបានសាកល្បង»។
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Tle beξš be ogso dakšičiŋ yawóvha he kiŋ lé Sunday law kiŋ United States etáŋha oyúhapi. Exeter camp meeting kiŋ August 17, 1844 ektá owáŋyaŋg wóuŋspe, wise virgins kiŋhé Midnight Cry kiŋ oyúta waŋbláke čhaŋtékaŋyaŋ eastern seaboard of the United States etáŋha sixty-six days él waúŋspepi. Wóčhekiye tȟokáheya waŋ él virgins oyúhapi kiŋháŋ, na oyáte waŋží oil tȟáwa šni, na owás’iye kiŋ hé él iyáye. Simon Barjona owáŋka tȟáwa Peter ečhéča yuhápi čhaŋké, one hundred and forty-four thousand kiŋ itȟáŋčhaŋtȟáŋka sealing kiŋ él iyéčheča oyúhapi. Hé ektá iyáye, Jesus kiŋ disciples kiŋháŋ cross kiŋ etáŋha waŋbláke wówaš’ake él iyáye kiŋhé wowóuŋspe heháŋl oyáŋkapi.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
La cruz es un símbolo del cierre del tiempo de gracia, y William Miller, quien había sido tipificado por Juan el Bautista, quien a su vez había sido tipificado por Elías, fue levantado para presentar los “acontecimientos relacionados con el cierre del tiempo de gracia”, así como lo hicieron tanto Juan el Bautista como Elías. Juan lo expresó de esta manera.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
لەکن وەختێک بینیشتی زۆرێک لە فەریسییەکان و سادوقییەکان هاتن بۆ لەئاوهەڵکێشانی ئەو، پێی گوتن: ئەی نەوەی مارە ژەهراویەکان، کێ ئاگاداری کردوونەتان لەوەی لە تووڕەیی داهاتوو هەڵبێن؟ مەتا 3:7.
Elijah said it this way.
Elijah ukanakham sänwa.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
ဝတ်ပြုရာတောကိုလည်း အဟပ်သည် ပြုလုပ်၏။ အဟပ်သည် မိမိထက်အရင်ရှိခဲ့သော ဣသရေလဘုရင်အပေါင်းတို့ထက် ပို၍ ဣသရေလ၏ အရှင်ဘုရားသခင် ထာဝရဘုရား၏ အမျက်တော်ကို နှိုးဆော်လေ၏။ ထိုနေ့ရက်များ၌ ဗေသေလမြို့သား ဟီအေလသည် ယေရိခေါမြို့ကို ပြန်လည်တည်ဆောက်၏။ ၎င်း၏ အုတ်မြစ်ကို မိမိ၏ သားအကြီး အဘိရံ၏ အသက်နှင့် ချ၍၊ ၎င်း၏ တံခါးတို့ကို မိမိ၏ သားအငယ် စေဂုပ်၏ အသက်နှင့် တပ်ဆင်၏။ ထိုအမှုသည် နုန်၏သား ယောရှုအားဖြင့် ထာဝရဘုရား မိန့်တော်မူခဲ့သော နှုတ်ကပတ်တော်အတိုင်း ဖြစ်၏။ ထိုအခါ ဂိလဒ်ပြည်သူတို့တွင် ပါဝင်သော တိရှဘိမြို့သား ဧလိယသည် အဟပ်အား မိန့်ဆို၏။ “ငါ ရပ်တည်၍ အမှုထမ်းသော ဣသရေလ၏ အရှင်ဘုရားသခင် ထာဝရဘုရား အသက်ရှင်တော်မူသည်အတိုင်း၊ ဤနှစ်များတွင် ငါ့စကားမပါလျှင် နှင်းမကျ၊ မိုးမရွာရ။” ၁ ဘုရင်များ ၁၆း၃၃–၁၇း၁။
Speaking of William Miller’s work as a modern reformer Sister White stated:
ئولتتۇرداڭ بەرىگى ئىصلاتقۇچى سۈپىتىدە ۋىليام مىللېرنىڭ خىزمىتى ھەققىدە سۆز قىلغاندا، سىستېر ۋايت مۇنداق دېگەن:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Erkeklerın öz tehlikesini sezmesi gerekirdi; denemenın bağlanışı ile bağlı ağır olaylara hazırlanmak üzere uyandırılmaları gerekirdi.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
دانیکە یازدەی شەشە دواترین ئایەتەکان نوێنەری «ڕووداوە پەیوەندیدارەکان بە کۆتایی دەمەوەی تاقیکردنەوە»ن. ئەو ڕووداوانە لە کاتی کۆتایی، لە ساڵی 1989دا، هەڵوەشێندرابوون و بە ئاشکرایی دەرخراون.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“အရှင်ကယ်တင်ရှင်သည် လက်ဝါးကပ်တိုင်တင်ခံရမည့်အချိန်မတိုင်မီ မိမိ၏တပည့်တော်တို့အား မိမိသည် သတ်ဖြတ်ခြင်းခံရပြီး သင်္ချိုင်းမှ ပြန်လည်ထမြောက်မည်ဖြစ်ကြောင်း ရှင်းပြတော်မူခဲ့သည်။ ထို့ပြင် ကိုယ်တော်၏စကားများကို သူတို့၏ စိတ်နှင့် နှလုံးသားတို့တွင် နက်နက်ရှိုင်းရှိုင်း စွဲမှတ်စေရန် ကောင်းကင်တမန်တို့လည်း ရှိနေခဲ့ကြသည်။ သို့ရာတွင် တပည့်တော်တို့သည် ရောမတို့၏ ထမ်းပိုးအောက်မှ ယာယီလွတ်မြောက်ခြင်းကို မျှော်လင့်နေကြသဖြင့်၊ မိမိတို့၏ မျှော်လင့်ချက်အားလုံး စုစည်းတည်ရှိနေသော ကိုယ်တော်သည် အရှက်ရဖွယ်သေခြင်းကို ခံရမည်ဟူသော အတွေးကို သူတို့ လက်မခံနိုင်ကြပေ။ သူတို့ အမှတ်ရထိုက်သည့် စကားများသည် သူတို့၏စိတ်မှ ပယ်ရှားခံခဲ့ရပြီး၊ စမ်းသပ်ခြင်းကာလ ရောက်လာသောအခါ၊ ထိုကာလသည် သူတို့ကို မပြင်ဆင်ရသေးသော အခြေအနေ၌ တွေ့ရှိခဲ့သည်။ ယေရှု၏သေခြင်းသည် ကိုယ်တော်က ကြိုတင်သတိပေးထားခြင်း မရှိခဲ့သကဲ့သို့ပင် သူတို့၏ မျှော်လင့်ချက်များကို လုံးဝ ဖျက်ဆီးပစ်ခဲ့သည်။ ထို့အတူ ပရောဖက်ပြုချက်များ၌လည်း အနာဂတ်သည် ခရစ်တော်၏စကားများအားဖြင့် တပည့်တော်တို့ရှေ့တွင် ပွင့်လင်းထင်ရှားစွာ ဖွင့်ပြခံခဲ့ရသကဲ့သို့ ကျွန်ုပ်တို့ရှေ့၌လည်း ထင်ရှားစွာ ဖွင့်လှစ်ပြသထားသည်။ ကျေးဇူးတံခါးပိတ်သိမ်းခြင်းနှင့် ဆင်းရဲဒုက္ခကာလအတွက် ပြင်ဆင်ရသောအမှုနှင့် ဆက်စပ်သော အဖြစ်အပျက်များကို ရှင်းလင်းစွာ တင်ပြထားသည်။ သို့သော် အများအပြားတို့သည် ဤအရေးကြီးသော အမှန်တရားများကို တစ်ခါမျှ မဖော်ပြခဲ့သကဲ့သို့ပင် နားလည်သဘောပေါက်ခြင်း မရှိကြ။ စာတန်သည် သူတို့ကို ကယ်တင်ခြင်းသို့ ဉာဏ်ပညာရှိစေမည့် ထင်မြင်သက်ရောက်မှုတိုင်းကို လုယူပစ်ရန် စောင့်ကြည့်နေပြီး၊ ဆင်းရဲဒုက္ခကာလသည် သူတို့ကို အဆင်သင့်မဖြစ်သေးသော အခြေအနေ၌ တွေ့ရှိလိမ့်မည်။” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
ᎨᏏᎵᏯ ᏈᎵᏈ ᎦᏚᎲᎢ, ᏆᏂᏯᎻ ᎾᏍᎩ, ᎾᎿᎭ ᎬᏩᏍᏗ ᏔᎳᏚ ᏦᎦᏚ ᎢᏯᎵᏍᎪᎯ ᏗᏍᎩᏃᏔᏅ ᎬᏗ ᎬᏩᎵᏰᎢ ᏥᏌ ᎤᎴᏅᎮ ᏧᏪᏲᏁᎴ ᏧᏪᏂᏍᎩ ᏧᏂᏄᎪᏫᏒ ᎤᏃᎯᏳᏍᏗ ᏧᏓᎿᎭᏩᏛ ᎢᏳᏩᏂᏌᏛ ᏄᏍᏛᎾᏍᎩᏃ ᎤᏎᎦᎸᏛ ᎢᏳᏍᏗ ᎤᏍᏆᏂᎪᏛ ᏧᎾᎵᎪᏒ ᎡᎦᏏᏓ ᏗᎨᏅ ᎠᏓᏟᎶᏍᏗ ᎠᏁᎳ ᎠᏁᎲ ᎪᎯᏱ 22, 1844 ᎢᏯᏍᏆᏂᎪᏗ. ᎤᎴᏅᎯᏳ ᎤᏓᏁᏟᏴᏍᏗ ᎠᏓᏅᏙ ᎤᏂᎵᏍᎪᎯ ᎦᎵᏆᏍᎪ ᎦᎵᏆᏍᎪ ᎠᏍᎪᎯ ᎠᏁᎯ ᎠᏂᏴᏫ ᎾᎿᎭ “ᏗᎦᎪᎸᏙᏗ ᎤᏙᎯᏳᎯ ᎤᏍᏆᎸᎢ ᎤᏓᎪᎵᏰᏗ ᎠᏎᏃᎲᎢ” ᎠᏎᏓᏍᏗᏍᎬᎩ, ᎤᏍᏆᏛᎢᏃ ᎤᏓᏅᏙ ᎤᏂᎵᏍᎪᎯ ᎦᎵᏆᏍᎪ ᎦᎵᏆᏍᎪ ᎠᏍᎪᎯ ᎠᏁᎯ ᎠᏂᏴᏫ “ᏗᎦᎪᎸᏙᏗ ᎤᏙᎯᏳᎯ ᎤᏍᏆᎸᎢ ᎤᏓᎪᎵᏰᏗ ᎠᏎᏃᎲᎢ” ᎠᏎᏓᏍᏗᏍᎪ ᏕᎨᏥᏯᎢ ᎤᏕᎵᏛ ᏣᎦᏃᎮᏍᎬ ᎬᏩᏍᏗ ᏅᎦᏍᎪᎯ ᎢᏳᎢ ᎠᏍᎪᎯ ᎬᏗ.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
«ЧӀан ди, Ильяс а Иоанн Маьхкадой а духеца, ницкъеца, Дела кхайкхамийн элчаш кхайкху хӀукху дуне, къино йолу, лоьра-паргӀата хиларан хӀуманашна, тӀекхочуш долу, адамийн сатуьйсар чаккхе хиларан сахьташца а Христос Иисус Паччахьа паччахьийн, Аьлла лоьрдийн Аьлла санна гучуваларца а холбоьш долуш». Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“संकरी परीक्षाकालको समाप्तिसँग सम्बन्धित घटनाहरू” भनेका पद चालीसको गुप्त इतिहासमा उघारिएका घटनाहरू हुन्। जकरियाह अध्याय तीनमा अनुसन्धानात्मक न्यायका अन्तिम दृश्यहरू चित्रित गरिएका छन्। प्रेरणाले जकरियाहको गवाहीलाई इजकिएल अध्याय नौमा छाप लगाइएकाहरूसँग संयोजित गर्दछ।
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“ᎤᏁᎳᏅᎯ ᏧᏤᏥ ᎤᏂᏴᎬᎢ ᎠᎴ ᎤᏂᏠᏱᎭ ᎤᏲᎢ ᎾᏍᎩ ᎦᏙᎯ ᎤᏂᎸᏫᏍᏓᏁᎸ ᎠᏰᎵ. ᎠᏓᎨᏳᏔᏅ ᎤᏂᏔᎵᎬᎢ ᏕᎨᎬᏂᏍᎦ ᎤᏲ ᎠᏁᎯ ᎤᎾᏠᎾᏍᏗᏱ ᎤᎾᏚᎸᎢ ᎾᏍᎩ ᏧᏓᎴᏅᏛ ᏗᎧᎿᎭᏩᏛ ᎤᎾᏓᏱᎸᏗᏍᎬᎢ, ᎠᎴ ᎤᏂᏣᎳᎩ ᎤᏲ ᎠᏓᏅᏙᎢ ᎤᎾᏓᏬᏁᏒ ᎤᏅᏒ ᎤᏂᏍᎦᏅᏨ ᏅᏗᎦᎵᏍᏗᏍᎬᎢ ᏱᎰᏩ ᎠᎦᏔᎲᎢ. ᎤᏲ ᎠᏁᎯ ᎤᏂᏐᏢᏔᏅ ᎤᏂᏲᎵ, ᎤᏂᏐᏢᏗᏍᎪ ᎤᏂᏍᏆᏂᎪᏗ ᎤᏂᏔᏲᎯᎯᏍᎬᎢ, ᎠᎴ ᎤᏂᏐᏢᏗᏍᎪ ᎾᏍᎩ ᎤᏂᏬᏎᎭ ᎤᏂᎦᎾᎶᏛᎢ. ᎠᏎᏃ ᎤᎾᏕᏯᏔᏅ ᎠᎴ ᎤᎾᏓᏬᏁᏗᏱ ᎤᏂᏲᎦᏙᎵᏍᏗᏍᎬ ᎤᏁᎳᏅᎯ ᏧᏤᏥ ᎬᏂᏗᏳ ᎤᏃᎵᏛ ᎤᏃᎯᏳᏔᏅ ᎾᏍᎩ ᎤᎾᏓᏈᏒᎯ ᎤᎾᏤᎵ ᎤᏂᎦᎸᎳᏗ ᎠᎴ ᎤᏣᏘ ᎤᏲᏍᏗ ᎤᎾᏓᏅᏙ ᎤᎬᏩᎵ ᎤᏂᎬᏩᎶᏒ ᏗᏍᎦᏅᏨ ᏅᏗᎦᎵᏍᏗᏍᎬᎢ. ᎾᏍᎩᏰᏃ ᎦᏅᏗᏳ ᏥᎨᏒ ᏅᏗᏂᎦᎵᏍᏗᏍᎪ ᎦᎢ ᎠᏂᎷᎬᎢ ᎦᎶᏁᏛ, ᎠᎴ ᏗᎨᏥᎧᎿᎭᏩᏛ ᎤᎾᏙᎾᎥ ᎠᏍᏆᏂᎪᏗ ᎤᏓᏅᏘ ᎤᏓᎸᏉᏗᏳ, ᎾᏍᎩ ᎤᏂᎪᎲ ᎤᏍᏗᎩᏳ ᎤᏂᎬᏩᎵ ᎤᏣᏘ ᎤᏲᎢ ᏗᏍᎦᏅᏨ. ᎤᎾᏠᏱᎸᎢ ᎠᎴ ᎤᏂᏅᏬᎠᏒ ᎤᎾᏓᏅᏙ ᎤᏣᏘ ᎤᏟ ᎤᎬᏫᏳᎯ ᎤᏰᎸᎭ ᎤᎧᏛᎢ ᎤᏁᎳᏅᎯ, ᎾᏍᎩ ᏄᏍᏛ ᎢᏳᏍᏗ ᎤᏅᏒ ᎤᏂᎦᏔᎲ ᎠᎴ ᎤᏂᎦᏢᏉᎢ ᎤᏓᏅᏙ ᎾᏍᎩ ᎠᏂᎨᏒ ᎥᏝ ᏱᎬᏩᏂᎪᎲ ᎢᎬᏱᏊ ᎤᏂᏲᎯᏍᏗᏱ, ᎾᏍᎩ ᎤᏂᏐᏢᏔᏅ ᎦᎶᏁᏛ ᎤᏓᏅᏙ ᎤᏂᏲᏦᎢ, ᎠᎴ ᎤᏂᏁᎬ ᏧᏂᏍᏆᏂᎪᏔᏅ ᎢᏳᏍᏗ ᎤᎾᏓᏱᎸᏗᏍᎬ ᎤᏁᎳᏅᎯ ᎤᏤᎲ ᏧᏓᎴᏅᏛ ᏗᎧᎿᎭᏩᏛ. ᎤᏬᎯᏳᎯᏳ ᎠᎴ ᎤᏲᏦ ᎤᏓᏅᏙ ᎠᎾᏓᏅᏙᎢ ᎾᏍᎩ ᎠᏍᏓᏱᏗ ᎠᎴ ᎤᏂᏁᏤᎸᏗᏱ ᏗᏍᏓᏩᏛᎢ. ᎤᏩᏒ ᎤᏟᎶᏒ ᎠᎩᎸᎢ ᎤᏚᎩᏍᏗ ᎾᏍᎩ ᎠᏂᏗᎾᏓᏓᏅᏙᎭ ᎤᏂᏍᎩᎸᎢ ᎠᎦᏙᎢ ᏧᎳᏁᎬᎢ. ᎣᎣᏍᏛ ᎨᏎᏍᏗ ᎯᎠ ᎠᏂᏲᎯᎯᏍᎩ, ᎾᏍᎩᏰᏃ ᎨᏥᏄᎯᏳᏔᏁᎵ.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“እሙናን ጸሎት የሚያደርጉት ሰዎች እንደሚባል ከእግዚአብሔር ጋር ውስጥ ተዘግተው ናቸው። እነርሱ ራሳቸው ምን ያህል በደህንነት እንደተጠበቁ አያውቁም። በሰይጣን ግፊት የተነሡ የዚህ ዓለም ገዥዎች እነርሱን ለማጥፋት እየፈለጉ ነው፤ ነገር ግን ዓይኖቻቸው በዶታን ለነቢዩ ኤልሳዕ አገልጋይ ዓይኖች እንደተከፈቱ ቢከፈቱ፣ የእግዚአብሔርን መላእክት በዙሪያቸው ሰፍረው ያዩ ነበር፤ እነዚያም በብርሃናቸውና በክብራቸው የጨለማውን ሠራዊት በመከልከል ይይዙ ነበር።”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Kanka Dios tatkartañataki jupan nayraqatapan pʼaqintat chuymamp mayisipki ukhajja, akham sasaw kamachix churasïna: ‘Qʼañu isinakap apsupxam’ sasa, ukat chʼamañchtʼir arunakax arsutäna: ‘Uñtam, nayax jucharus jumat apaqtwa, suma mayjtʼat isinakampiw isthapïma’ sasa. Cristoan askïr kʼomach aski kankañapana jan qʼañuchat isiw yantʼat, yantʼata, ukampis fidelak qhiphariri Diosan wawanakapar uchasi. Jiskʼachat qhipharir tamax kʼajkir suma isinakamp isthaptʼatawa, akapachan qʼañu kʼarintäwinakapampix janipuniw jukʼamp qʼañuchatäkaniti. Sutinakapax Corderon jakañ libropar qillqtʼatäskiwa, taqi maranakapan fidelanak taypir qillqtʼatäpxiwa. Sallqjirina amuytʼäwinakap atipjapxiwa; dragonan arnaqäwipampix janirakiw jupanakan fidelïñapat jithiqtayatäpkiti. Jichhasti, yantʼirina artʼäwinakapat wiñayatakix jan llakisiñampiw utjxi. Juchanakapax juchar qalltiriruw apayatäxi. Qhipharirix janiw pampachatakikisa ukat katuqatakikisa, jan ukasti jachʼañchatäpxarakiwa. ‘Suma mitra’ ukaw pʼeqenakapar uchasi. Jupanakax Diosataki reyinaka ukhamarak sacerdotenakäñapawa. Satanasax jupanakar juchañchasisa uka tamar tʼunjaniñ munaskäna ukhaxa, qullan angelanakaw, jan uñjatäsa, mä akat mä ukar sarnaqapxäna, jakañ Diosan sellop jupanakar uchasipxäna. Akanakaw Corderompi chikax Sion qullun saytʼatäpki, Awkin sutipampix paranakaparu qillqtʼatäpki. Trono nayraqatansti machaq qʼuchu qʼuchupxi, uka qʼuchux janiw khitis yateqkaspati, jan ukax patak pusi tunka pusini waranqa khitinakatix aka uraqit alasitäpki ukanakaki. ‘Akanakaw Corderorux kawkirutix jupax sarqi ukkhar arkapki. Jupanakax jaqinak taypit alasitäpxi, Diosataki ukat Corderotaki nayrïr achunakäpxiwa. Lakanakapansti janiw kʼarisiñax jikxataskiti, kunattix jupanakax Diosan tronop nayraqatapan jan juchanïpxiwa.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“މިހާރު އެ މަލާއިކާގެ މި ބަސްފުޅުތަކުގެ ފުރިހަމަ ފުއްދުން ވާސިލްވެއްޖެ: ‘މިހާރު އިވާށެވެ، އޭ މަތީ ކާހިން ޔަޝޫޢާ އެވެ، ކަލޭގެ ކުރިމަތީ އިށީންނަ ކަލޭގެ ގައިގެންނަ މީހުންނާ އެކު؛ ފަހެ، އެއީ އަޖައިބު ކުރެވޭ މީހުންނެވެ؛ ފަހެ، ބަލާށެވެ، އަހަރެންގެ އަޅު، އެ ގޮފި، ނެރެގެން ނަންނާނަމެވެ.’ މަސީހު އެންމެންގެ ފިދުވައިދޭ ފަރާތާއި ނަޖާދޭ ފަރާތެއް ކަމުގައި ކަޝްފުކުރެވެއެވެ. މިހާރު ޙަޤީޤީކޮށް ބާކީ ތިބި މީހުން ‘އަޖައިބު ކުރެވޭ މީހުން’ ކަމަށް ވެއެވެ، އެއީ އެމީހުންގެ ދަތުރުވެރިކަމުގެ ރޮއިމާއި ލަދުވެތިކަން، އެކަންތައް ދެވިޔަސްފުޅާއި ބައްކަލާގެ ޙަޟުރުގައި އުފާއާއި ޝަރަފަށް ބަދަލުވެދާތީއެވެ. ‘އެ ދުވަހެއްގައި ރައްބުގެ ގޮފި ރީތިވެ މަޖީދުވާނެއެވެ، އަދި ބިމުގެ ފަލަކީ އިސްރާއީލުގެ ސަލާމަތުން ފިލި މީހުންނަށް ފައިދާހުރި ރީތި ކަމެއް ވާނެއެވެ. އަދި އެހެން ވާނެއެވެ، ޞިޔޫނުގައި ބާކީ ދޫކޮށްލެވޭ މީހާއި، ޔެރޫސަލޭމުގައި ބާކީ ތިބޭ މީހާ، ޤުދުސްވެރި ކަމުގައި ކިޔޭނެއެވެ، އެއީ ޔެރޫސަލޭމުގައި ދިރިއުޅޭ މީހުންގެ ތެރޭ ލިޔެފައިވާ ކޮންމެ މީހެއްމެއެވެ.”’ Testimonies, volume 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
கிரந்தம் ஆகிவுளியனில் கூறப்படும் அந்த நூற்று நாற்பத்திநான்கு ஆயிரம் பேர், தேசத்தில் உள்ள அருவருப்புகளினிமித்தம் “நெடுங்கனித்து அழுகின்ற” போதே “முத்திரையிடப்படுகிற” எசேக்கியேலின் கூட்டத்தாரே. அவர்கள் கிறிஸ்துவின் நீதியெனும் உடையைப் பெறும் வேளையிலும், ஒருகாலத்தில் தேவனுடைய ஜனமல்லாதிருந்தும் இப்போது தேவனுடைய ஜனமாகியிருக்கிற பேதுருவின் “ராஜாக்களும் ஆசாரியர்களும்” என்பதைக் குறிக்கும் அழகிய தலையாலங்காரத்தையும் பெறும் வேளையிலும் அவர்கள் முத்திரையிடப்படுகிறார்கள்.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Ama siz seçilmiş bir nəsil, padşahlara məxsus kahinlik, müqəddəs millət, Allahın özünə məxsus bir xalqsınız ki, sizi qaranlıqdan Özünün heyrətamiz nuruna çağıranın mədhini bəyan edəsiniz; siz ki, əvvəllər xalq deyildiniz, amma indi Allahın xalqısınız; mərhəmətə nail olmamışdınız, amma indi mərhəmətə nail olmusunuz. Ey sevimlilər, sizə yalvarıram ki, qəriblər və müsafirlər kimi, cana qarşı müharibə edən cismani ehtiraslardan çəkinəsiniz; millətlər arasında davranışınız namuslu olsun ki, sizi pislik edənlər kimi ittiham etdikləri halda, gördükləri yaxşı işləriniz vasitəsilə ziyarət günü Allahı izzətləndirsinlər. 1 Peter 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Հիմա, ուրեմն, եթե ճշմարտապես հնազանդվեք իմ ձայնին և պահեք իմ ուխտը, դուք ինձ համար առանձնահատուկ գանձ պիտի լինեք բոլոր ժողովուրդներից վեր, որովհետև ողջ երկիրը իմն է. Եվ դուք ինձ համար պիտի լինեք քահանաների թագավորություն և սուրբ ազգ։ Սրանք են այն խոսքերը, որ պիտի ասես Իսրայելի որդիներին։ Ելք 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
«Абаршәазар аҵыхәтәантәи амшқәа рзы, Анцәа Иҿырԥшыра Иԥҟарақәа ирықәныҟәо Иуаажәлар рыманы ҿыц инықәырӷәӷәахоит. “Уа амш аҽны сара урҭ рзы аиқәшаҳаҭра ҟасҵоит адәқәа рыстәқәа, ажәҩан аԥсаатәқәа, адгьыл иҵыҵуақәа рыманы; са сҽа қьаԥса, асаса, аибашьрагьы адгьыл аҟынтәи исԥыхуеит, насгьы урҭ шәарҭадарала ицартә иҟасҵоит. Убри адагьы, сҩызаҩыс уҟасҵоит наӡаӡа; аиаша, аӡбара, абзиабара-зхашҭра, агәыҳалалра рыла сҩызаҩыс уҟасҵоит. Агәрахаҵаралагьы сҩызаҩыс уҟасҵоит; уарагьы Иегова уидыруеит.”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Us qharipeqenmi, siñor Diospa nisqanman hina, uyarisqaqmi; hanaq pachatam uyarisaq, paykunataq kay pachata uyarinqaku; kay pachataq trigota, vinota, aceitetaq uyarinqa; chaykunataq Jezreelta uyarinqaku. Paytataq kay pachapi ñuqapaq tarpusaq; mana khuyapayakusqa kasqantataq khuyapayasaq; mana ñuqapa llaqtaykuna kasqankumanmi nisqaq, Qankunaqa ñuqapa llaqtaykuna kankichik; paykunañataq ninqaku, Qamqa ñuqapa Diosniymi kanki.’ Oseas 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
«“In that day,... the remnant of Israel, and such as are escaped of the house of Jacob,... shall stay upon the Lord, the Holy One of Israel, in truth.” Isaiah 10:20. Nga “every nation, and kindred, and tongue, and people” do të ketë nga ata që me gëzim do t’i përgjigjen mesazhit: “Fear God, and give glory to him; for the hour of his judgment is come.” Ata do të kthehen nga çdo idhull që i lidh me këtë tokë dhe do të “worship him at that made heaven, and earth, and the sea, and the fountains of waters.” Ata do të çlirohen nga çdo ngatërresë dhe do të qëndrojnë përpara botës si monumente të mëshirës së Perëndisë. Të bindur ndaj çdo kërkese hyjnore, ata do të njihen nga engjëjt dhe nga njerëzit si ata që “keep the commandments of God, and the faith of Jesus.” Revelation 14:6–7, 12.»
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Ñanaca jutaniwa, Tatitux siwa, yapuchirix apthapiriruw katxaruñapa, uqhamaraki uvas takirix jath irpiriruw katxaruñapa; qullunakasti muxsa vinompiw phuqhintani, taqi jisk’a qullunakasti umt’asipxarakiniwa. Ucatsti nayax wasitatwa Israel markajjan preso apapxatäwinakapat irptanëjja, ucat jupanakax t’unjat markanak lurapxani, ucanakansti jakapxarakiniwa; uvas yapunak yapuchapxani, vinopsa umapxarakiniwa; jardinanaksa lurapxani, ucan achupsa manq’apxarakiniwa. Nayasti uraqinakap patxaruw jupanakar sayt’ayä, ucat jupanakax churkta uka uraqipatxa janiw wasitat apsutäxapxaniti, Tatitu Diosamaw siwa. Amós 9:13–15.’” Review and Herald, 26 de febrero de 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Белгілі болғандай, жүз қырық төрт мыңның соңғы таңдалған ұрпағына мөр басылған сәттен бастап, басқа ұлттар үшін олардың назар аударылу күні барысында жүз қырық төрт мыңның өмір салтының (мінез-құлқының) ықпалына түсе алатын өзге ұлт адамдары әлі де бар.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
«የሰው ኀይልና የሰው ብርታት የእግዚአብሔርን ቤተ ክርስቲያን አልመሠረቱአትም፤ እንዲሁም ሊያጠፉአት አይችሉም። ቤተ ክርስቲያን በሰው ብርታት ዐለት ላይ ሳይሆን፣ በዘላለማት ዓለት በሆነው በክርስቶስ ኢየሱስ ላይ ተመሠረተች፤ “የገሃነምም ደጆች አይችሉአትም።” ማቴዎስ 16፥18። የእግዚአብሔር መገኘት ለሥራው ጽናትን ይሰጣል። “በመሳፍንትም አትታመኑ፥ በሰው ልጅም አትታመኑ” የሚለው ቃል ወደ እኛ ይመጣል። መዝሙር 146፥3። “ኀይላችሁ በዝምታና በመታመን ይሆናል።” ኢሳይያስ 30፥15። በዘላለማዊ የጽድቅ መርሆች ላይ የተመሠረተው የእግዚአብሔር ክቡር ሥራ ፈጽሞ ወደ ከንቱ አይመጣም። ከኀይል ወደ ኀይል ይቀጥላል፤ “በሠራዊት ጌታ ዘንድ፦ በመንፈሴ እንጂ በኀይል ወይም በብርታት አይደለም” ተብሎ እንደ ተባለው። ዘካርያስ 4፥6።»
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“ʼHausega Zerubbabel ninga pe̱htsi ja̱ni; ʼhausega jana pe̱htsi ʼsa xihna̱ʼ ” ne promise ʼman literally fulfilled va̱. Verse 9. “Judíos ʼga elders builded, ne Haggai ne prophet, ne Zechariah Iddo ʼga son prophesying through prospered va̱. Ne ʼga jana builded, ne finished va̱, God of Israel ʼga commandment according to, ne Cyrus, ne Darius, ne Artaxerxes Persia ʼga king ʼga commandment according to. Ne ʼman house Adar month ʼga third day [ʼtwelfth month], Darius king ʼga reign sixth year ʼman finished va̱.” Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Llaunaqta kimsa chunka kimsayoqmanta pichqayoqkama qillqasqakuna rikuchinku profetik pacha-kunata, chaykunaqa apamunku sábado waqaychaqkunapa gracia pacha tukukuyninta domingo kamachiypi. Hinallataq, chaykunaqa rikuchinku Daniel chunka iskayniyuq, chunka kaq versículopi kinsa puriykunamanta kimsakaqta. Chay chunka kaq versículoqa “pichasqa kay” nisqami; chunka hukniyuqwan chunka iskayniyuq versículokunaqa “yuraqyachisqa kay”ta rikuchinku; llaunaqta chunka kimsayoqmanta pichqayoqkamaqa chay prueba finalta rikuchinku, maypichus sábado waqaychaq vírgenkunaqa “pruebasqa” kanku.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Ka aar liw teer bi nekk ci téereb Daniyeel dañu koy wone ci peeñug dexu Ulai ci ay saar ñent ak juróom-ñaar ba juróom-ñett, te ka aar biti bi dañu koy wone ci peeñug dexu Hiddekel ci ay saar fukk ak benn ba fukk ak ñaar. Saar fukk ak ñaar mooy njéxitalug ñaar ñaari peeñ ñi, di tegtal yoonu bi Kirist di ci yékkati tey setal ñetti fukk ak ñeent junni. Aaya fukk ba fukk ak juróom-benn dañuy tegtal jaar-jaaru nettali bu nëbbu aaya ñeent-fukk bi, tàmbalee ci 1989 ba ag yoonu Dibàlaay bi ci aaya ñeent-fukk ak benn ak fukk ak juróom-benn. Aaya yi méngoo ak jaar-jaaru bu nëbbu boobu dañuy tegtal matug gu mat sëkk aaya fukk bi ci saar fukk ak ñaar.
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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Kasebran dagiti adu, ken mapapudawda, ken mapadasanda; ngem dagiti nadangkes agaramidda iti kinadangkes: ket awan kadagiti nadangkes ti makaawat; ngem dagiti masirib makaawatdanto. Ket manipud iti tiempo a maikkatto ti inaldaw a daton, ken maipasdek ti makarpu iti pannakailiday, addanto sangaribo ket dua gasut ket siamapulo nga aldaw. Nagasat ti aguray, ket makadanon iti sangaribo ket tallo gasut ket tallopulo ket lima nga aldaw. Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
Los “sabios” que comprenden los versículos diez al dieciséis, y que han sido sellados tanto “intelectualmente” como “espiritualmente”, son aquellos que entienden el mensaje profético externo representado en la historia oculta del versículo cuarenta, y que han quedado afirmados “intelectualmente” en ese entendimiento antes de la ley dominical. Los “sabios” son aquellos que han sido transformados por el mensaje interno representado por Apocalipsis capítulo once y versículo once, y que se han establecido en esa experiencia antes de la ley dominical.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“ወይም” ተብለው የተጠሩት እነዚያ ናቸው፤ ከ“መጠበቅ” ጋር የተያያዘውን “በረከት” የተቀበሉ፥ ስለዚህም መቶ አርባ አራት ሺህ እንደ አሥሩ ድንግሎች ፍጹምና የመጨረሻ ፍጻሜ የሚፈጽሙ መሆናቸውን ያመለክታል። ራእይ አሥራ አንድ ቁጥር አሥራ አንድ በ2023 ዓ.ም. ሐምሌ ደረሰ፤ ይህም ዳንኤልና ራእይ በሁለት ምስክሮች የሚያመለክቱትን “የፍጻሜ ዘመን” ምልክት አደረገ፥ በዚህም በ2023 ዓ.ም. ሐምሌ የተፈታው የእውቀት መጨመር የመቶ አርባ አራት ሺህን ማተም ሂደት መለየቱን ያሳያል። አሥራ አንድ ሲደመር አሥራ አንድ ሃያ ሁለት ይሆናል፤ ይህም መለኮትን ከሰብአዊነት ጋር የመቀላቀል ምልክት ነው፤ መቶ አርባ አራት ሺህን የሚያመነጨውን ባለሦስት ደረጃ የመንጻት ሂደት የሚያልፉት ደግሞ በዳንኤል አሥራ ሁለት ቁጥር አሥራ ሁለት ተለይተው ተገልጠዋል፤ ይህም ደግሞ ለPalmoni ሌላ ፊርማ ይሰጣል፥ ምክንያቱም አሥራ ሁለት በአሥራ ሁለት ሲባዛ መቶ አርባ አራት ሺህ ይሆናል።
We will continue this study in the next article.
Asɛnten yi yɛbɛtoa so wɔ asɛm a edi hɔ no mu.