Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
ସେଲ୍ୟୁକସ୍ III ସେରାଉନୁସ୍, ୨୨୬ ଠାରୁ ୨୨୩ ଖ୍ରୀ. ପୂ. ପର୍ଯ୍ୟନ୍ତ ସ୍ୱଳ୍ପ ସମୟ ପାଇଁ ରାଜା ଭାବେ ଶାସନ କଲେ, ତା’ପରେ ସେ ହତ୍ୟା କରାଯାଇଥିଲେ କିମ୍ବା ରହସ୍ୟମୟ ପରିସ୍ଥିତିରେ ମୃତ୍ୟୁବରଣ କରିଥିଲେ। ସେଲ୍ୟୁକସ୍ III, ଆଣ୍ଟିଓକସ୍ IIIଙ୍କର ତତ୍କ୍ଷଣାତ୍ ପୂର୍ବସୁରୀ ଥିଲେ। ଏହି ଦୁଇ ଭାଇ ପଦ ଦଶର “ପୁତ୍ରମାନଙ୍କୁ” ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ୧୯୮୯ ମସିହାରେ ସେମାନେ ରେଗାନ୍ ଏବଂ ବୁଶ୍ଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Empero sus hijos se alzarán y reunirán una multitud de grandes fuerzas; y uno ciertamente vendrá, e irrumpirá y pasará adelante; luego volverá y se enfurecerá hasta su fortaleza. Daniel 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
ᱫᱟᱥ ᱱᱚᱢᱵᱚᱨ ᱟᱭᱟᱹᱛ ᱛᱮᱥᱟᱨ ᱨᱮᱠᱷᱟ ᱠᱟᱱᱟ, ᱟᱨ ᱮᱱᱟ 1989 ᱨᱮ “ᱢᱩᱪᱟᱹᱛ ᱚᱠᱛᱚ” ᱠᱚ ᱩᱯᱩᱨᱩᱢᱟᱹᱜᱼᱟ। ᱮᱱᱟ ᱮᱠᱟᱫᱚᱠ ᱵᱟᱹᱨᱚ ᱠᱷᱚᱱ ᱢᱚᱠᱟ ᱟᱨᱟᱞ ᱠᱷᱚᱱ ᱪᱟᱞᱤᱥ ᱟᱭᱟᱹᱛ ᱟᱨ ᱭᱮᱥᱟᱭᱟ 8:8 ᱥᱟᱶ ᱡᱳᱲᱮᱛᱼᱟ। ᱱᱚᱣᱟ ᱯᱮ ᱟᱭᱟᱹᱛ ᱨᱮᱭᱟᱜ ᱥᱚᱢᱵᱚᱱᱫᱷ ᱱᱚᱣᱟ ᱪᱤᱱᱦᱟᱹᱭᱼᱟ ᱡᱮ ᱟᱭᱟᱹᱛ 11 ᱱᱤᱛᱚᱜ ᱩᱠᱨᱮᱱᱤᱭᱟᱹᱱ ᱡᱩᱫᱽᱫᱷ ᱠᱚ ᱩᱯᱩᱨᱩᱢᱟᱹᱜᱼᱟ, ᱚᱱᱰᱮ ᱯᱩᱛᱤᱱ ᱟᱨ ᱡᱮᱞᱮᱱᱥᱠᱤ ᱡᱚᱛᱚ ᱵᱤᱨᱳᱫᱷᱤ ᱨᱩᱯ ᱨᱮ ᱢᱮᱱᱟᱜ ᱟᱠᱟᱱᱟ, ᱚᱠᱚᱭ ᱨᱟᱯᱷᱤᱭᱟ ᱡᱩᱫᱽᱫᱷ ᱨᱮ ᱩᱯᱩᱨᱩᱢ ᱟᱠᱟᱱᱟ ᱚᱠᱟ ᱟᱭᱟᱹᱛ 11 ᱨᱮ ᱥᱟᱡᱟᱣ ᱟᱠᱟᱱᱟ। ᱟᱭᱟᱹᱛ 12 ᱩᱠᱨᱮᱱᱤᱭᱟᱹᱱ ᱡᱩᱫᱽᱫᱷ ᱨᱮᱭᱟᱜ ᱛᱟᱭᱚᱢ ᱟᱨ ᱯᱩᱛᱤᱱ ᱨᱮᱭᱟᱜ ᱜᱟᱛᱮ ᱠᱚ ᱩᱯᱩᱨᱩᱢᱟᱹᱜᱼᱟ। ᱟᱭᱟᱹᱛ 13 ᱠᱷᱚᱱ 15 ᱫᱷᱟᱣᱤᱡ ᱯᱟᱱᱤᱭᱩᱢ ᱡᱩᱫᱽᱫᱷ ᱠᱟᱱᱟ।
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Ayinhloko yendimana yeshumi “isikhathi sokuphela,” futhi ngokuvumelana nezimiso ezihambisana nokwembulwa kweqiniso “ngesikhathi sokuphela,” le ndimana, nakuba iyindimana eyodwa kuphela, imele inqwaba yemigqa yesiprofetho. Indimana yeshumi ikhomba ukuqala komlando ofihlekile wendimana yamashumi amane, ophawula ukuqala komnyakazo wengelosi yesithathu kanye nokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
ئايەتى لوۋىيىلەر يىگىرمە ئالتىدەكى يەتتە ۋاقىتنى، ئىشايا يەتتىنچى بابتا باشلىنىدىغان كۆرۈنۈشتە تونۇشتۇرۇلغاندەك، بىر-بىرىگە باغلايدۇ. بۇ باغلىنىش ئىلاھىيەت بىلەن ئىنسانىيەتنىڭ قوشۇلۇشىنى كۆرسىتىدۇ؛ بۇ بولسا ئىسلامنىڭ ئۈچىنچى ۋايى بولغان يەتتىنچى كارناينىڭ ساداسى چېلىنغان مەزگىلدە، تەقۋالىق سىرىنىڭ تاماملىنىشىدۇر.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
ᱟᱹᱨ ᱵᱚᱱᱚᱵᱤᱠ 1989 ᱫᱚ ᱪᱟᱵᱟ ᱥᱚᱢᱚᱭ ᱛᱮ ᱪᱤᱱᱦᱟᱹᱭᱟ, ᱟᱨ ᱞᱮᱵᱤᱭᱟᱠᱚᱥ 26 ᱨᱮ ᱥᱟᱛ ᱥᱚᱢᱚᱭ ᱥᱟᱶ ᱡᱚᱲᱟᱣ ᱦᱚᱛᱮ, ᱱᱚᱣᱟ ᱣᱤᱞᱞᱤᱭᱟᱢ ᱢᱤᱞᱞᱟᱨ ᱨᱮᱱᱟᱜ ᱵᱷᱤᱛᱤ ᱥᱟᱹᱛᱭ, ᱟᱨ 1863 ᱨᱮᱱᱟᱜ ᱵᱤᱫᱨᱚᱦ ᱦᱚᱸ ᱥᱟᱶ ᱟᱹᱜᱩᱭᱟ। ᱟᱹᱨ ᱵᱚᱱᱚᱵᱤᱠ 40 ᱨᱮᱱᱟᱜ ᱩᱠᱩ ᱤᱛᱤᱦᱟᱥ ᱮᱦᱚᱵ ᱠᱟᱱᱟ। ᱱᱚᱣᱟ ᱚᱱᱟᱛᱮ 1989 ᱨᱮ ᱪᱟᱵᱟ ᱥᱚᱢᱚᱭ ᱨᱮ ᱡᱮ ᱵᱟᱲᱛᱤ ᱧᱟᱱ ᱦᱮᱡ ᱞᱟᱹᱜᱤᱫ, ᱚᱱᱟᱨ ᱢᱤᱫ ᱟᱹᱰᱤ ᱜᱩᱨᱩᱛᱣ ᱮᱞᱮᱢᱮᱱᱴ ᱠᱟᱱᱟ, ᱟᱨ ᱵᱟᱦᱨᱮ ᱨᱮᱱᱟᱜ ᱚᱱᱟ ᱜᱷᱚᱴᱚᱱᱟᱠᱚ ᱨᱮᱱᱟᱜ ᱵᱷᱟᱵᱵᱟᱱᱤᱢᱩᱞᱚᱠ ᱪᱤᱛᱟᱹᱨ ᱮᱦᱚᱵ ᱠᱟᱱᱟ, ᱡᱮᱠᱚ ᱵᱚᱱᱚᱵᱤᱠ 40 ᱨᱮᱱᱟᱜ ᱩᱠᱩ ᱤᱛᱤᱦᱟᱥ ᱠᱚ ᱜᱚᱴᱟᱭᱟ, ᱟᱨ ᱥᱟᱛ ᱥᱚᱢᱚᱭ ᱥᱟᱶ ᱱᱤᱡᱮᱨ ᱡᱚᱲᱟᱣ ᱦᱚᱛᱮ 1989 ᱟᱨ ᱥᱟᱱᱰᱮ ᱞᱚ ᱢᱟᱡᱷᱨᱮ ᱨᱮᱱᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱨᱮ ᱵᱷᱤᱛᱨᱤ ᱜᱷᱚᱴᱚᱱᱟᱠᱚ ᱦᱚᱸ ᱪᱤᱱᱦᱟᱹᱭᱟ।
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Nomboro fulo i símbolo ion na panubò, kag ang kaangtanan sang mga bersikulo sa panan-awon sang Isaias siete nagabutang sing pagtalupangod sa paghangop sang kamatuoran.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Amir ipan Siria ket Damasco, ken ti olo ni Damasco ket ni Rezin; ket iti uneg ti innem a pulo ket lima a tawen, madadaelto ni Efraim tapno saanton a tattao. Ket ti olo ni Efraim ket Samaria, ken ti olo ni Samaria ket ti anak ni Remalias. No saanyo a patien, pudno nga awanto ti pannakaipasdekyo. Isaias 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Mai dzongkhag gi mtha’ khul dang rgyal po (Samaria dang Damascus; Rezin dang Remaliah’i bu Pekah) la mtshon pa’i “mgo” zhes bya ba de la yid ches mi byed na, khyed rang brtan par mi ‘gyur. Isaías kyi le’u brgyad, tshigs bcad brgyad pa’i nang gi skabs su (de ni le’u bdun dang snang ba gcig pa yin) brje ba med par spyod pa’i mtshan ma gsum po de dag go mi thub na, tshigs bcad bcu gcig nas bco lnga’i bar du Putin dang Russia ni lho phyogs kyi rgyal po yin pa ngos ‘dzin mi nus.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 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 8:7, 8.
Jichhama, nupa, Apha’n angin an chungah lui tui a kaihter ang, chak tak leh tam tak, Assuria lalpa leh a ropuina zawng zawng chu; tin, a kawng zawng zawng chungah a lo kai ang a, a pangkam zawng zawng luah khat ang: Tin, Juda ram through a kal ang; a luang khat ang a, a pelh ang, nghâwng thlengin a thleng ang; tin, a thla tein i ram zau zawng a khat ang, O Immanuel. Isaiah 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
تہ دَس آو موضوع اَکہ سیٖہ-قدمِی آزمایشُک عمل چھُ یُس آخری وقتس منز شروع گژھِتھ تہ اتوارُک قانونس پؠٹھ امتحانِی مُدت ختم گژھانٕہ پَتہ وٕژھِ۔
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.
Péy nói, “Daniel ơi, məh way mông, vênh pơc hriêh ni đã kđiêp lưm tơp sa, tơl dơm thời kỳ cuối cùng. Nhiều người sẽ được thanh sạch, được làm cho trắng, và bị thử luyện; nhưng kẻ gian ác vẫn cứ làm điều gian ác; chẳng một ai trong những kẻ gian ác sẽ hiểu; còn người khôn ngoan sẽ hiểu.” Daniel 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
“Awir a n ixaq”—ri wuj richin Daniel “nq'axïx ri tz'ib'” y xtik'ulwachij jun ux-ruq'ij ruxik'ib'anïk, achi'el ri k'utun pa “e ch'ajch'ojïx, e saqïx, xuquje' e tojtob'ëx.” Ri “eta'manel” niq'axaj, ri “itzel taq winäq” man niq'axaj ta. Ruma ri man niq'axaj ta, achi'el xuquje' ri majun aceite k'o kik'in pa ri k'utunem richin lajuj q'apoj taq ixoqi', ri' nib'ano chi e sachïx.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mi pueblo fue destruido por falta de conocimiento; por cuanto tú desechaste el conocimiento, yo también te desecharé, para que no seas mi sacerdote; puesto que olvidaste la ley de tu Dios, yo también me olvidaré de tus hijos. Oseas 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Awo asɛm “Me nkurɔfo” kyerɛ apam mu nkurɔfo, na saa apam mu nkurɔfo yi na wɔbɛpo wɔn na wɔasɛe wɔn esiane “nimdeɛ a wonni” nti. Kwasiada mmara a ɛwɔ United States no ne agyiraehyɛde a ɛkyerɛ baabi a wɔwerɛ fi nneɛma anaa wɔkae wɔn. “Ka Homeda no” yɛ nokware a ɛfata saa bere no mu. Ɛhɔ na wɔkae Tiro aguamanfoɔ no. Ɛhɔ nso na Onyankopɔn kae Babilon bɔne ahorow no wɔ Adiyisɛm mu.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
나 또 다른 음성이 하늘로부터 나는 것을 들었는데, 이르기를, 내 백성아, 너희는 그 여자에게서 나오라. 이는 너희가 그의 죄에 참여하지 아니하고 그의 재앙들도 받지 아니하게 하려 함이라. 그의 죄들은 하늘에까지 사무쳤고, 하나님께서 그의 불의들을 기억하셨느니라. 그가 너희에게 갚아 준 그대로 그에게 갚아 주고, 그의 행위대로 갑절이나 갑절로 그에게 갚아 주라. 그가 채워 준 그 잔에 그대로 그에게 갑절로 채워 주라. 요한계시록 18:4–6
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
ꯃꯈꯥꯗꯨꯗ ꯑꯗꯨꯒꯨꯝ ꯅꯍꯥꯛꯄꯥ ꯃꯆꯥꯁꯤꯡ, ꯅꯠꯇ꯭ꯔꯒꯥ ꯂꯥꯑꯣꯗꯤꯁꯦꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯝꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯔꯣꯏꯕ ꯄꯨꯅ꯭ꯅ ꯐꯨꯔꯨꯞꯑꯁꯤ ꯊꯥꯖꯒꯠꯀꯅꯤ꯫ ꯃꯈꯥꯗꯨꯗꯤ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯍꯥꯏꯕ “ꯑꯐꯕ” ꯑꯁꯤꯅ ꯃꯈꯣꯏꯅ “ꯑꯇꯤꯌꯥ ꯇꯧꯈꯤꯕ” ꯑꯗꯨ ꯎꯠꯂꯤ, ꯑꯗꯨꯒꯤ ꯃꯥꯄꯨ ꯑꯇꯤꯌꯥ ꯇꯧꯈꯤꯕ ꯂꯣꯟꯁꯤꯡꯒꯤ ꯄꯥꯟꯗꯝ ꯑꯃꯁꯨꯡ ꯃꯥꯄꯨꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯔꯨꯜꯁ ꯅꯠꯇ꯭ꯔꯒꯥ ꯂꯣꯁꯤꯡ ꯑꯁꯤꯅꯤ꯫ ꯍꯧꯖꯤꯛ ꯃꯆꯥꯁꯤꯡ ꯑꯁꯤ ꯑꯗꯨꯕꯨ ꯃꯔꯝ ꯑꯣꯏꯅ ꯎꯠꯂꯤ, ꯃꯗꯨꯗ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯍꯥꯡꯗꯣꯛꯄ ꯃꯇꯝꯗ “ꯈꯪꯂꯤꯕ” ꯍꯦꯟꯍꯜꯂꯛꯄ ꯑꯗꯨ ꯑꯋꯥꯡꯕ ꯃꯇꯝꯗ ꯃꯈꯣꯏꯅ ꯑꯗꯨ ꯂꯩꯇꯦ꯫ ꯗꯥꯅꯤꯌꯦꯜꯅ “ꯋꯥꯏꯁ” ꯑꯁꯤꯒ ꯑꯃꯁꯨꯡ “ꯑꯐꯕ” ꯑꯁꯤꯒ ꯆꯥꯡꯗꯝꯂꯤ, ꯑꯃꯁꯨꯡ ꯌꯦꯁꯨꯅ “ꯋꯥꯏꯁ ꯚꯔꯖꯤꯟꯁ” ꯑꯁꯤꯒ “ꯐꯨꯂꯤꯁ ꯚꯔꯖꯤꯟꯁ” ꯑꯁꯤꯒ ꯆꯥꯡꯗꯝꯂꯤ꯫ ꯑꯃꯣꯁꯅ ꯃꯈꯣꯏ ꯃꯆꯥ ꯑꯗꯨꯒꯨꯝ ꯑꯃ ꯑꯣꯏꯅ “ꯐꯦꯔ ꯚꯔꯖꯤꯟꯁ” ꯍꯥꯏꯅ ꯈꯪꯍꯜꯂꯤ, ꯃꯈꯣꯏꯅ ꯃꯥꯂꯦꯝ ꯃꯄꯥꯟ ꯃꯇꯥꯡꯗ ꯑꯦꯁꯇ, ꯅꯣꯔꯠ ꯑꯃꯁꯨꯡ ꯁꯤꯁꯤꯡꯅ ꯃꯕꯨꯡ ꯑꯣꯏꯔꯤꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨ ꯐꯪꯕ ꯉꯝꯗꯦ꯫
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
«Қараңдар, күндер келеді, — дейді Жаратушы Ие, — Мен осы жерге аштық жіберемін; бірақ ол нанның аштығы емес, судың шөлі де емес, Жаратқан Иенің сөздерін естудің аштығы болады. Сонда олар теңізден теңізге дейін, солтүстіктен шығысқа дейін сенделіп жүріп, Жаратқан Иенің сөзін іздеп ары-бері жүгірер, бірақ таба алмайды. Сол күні көркем қыздар мен жас жігіттер шөлден талып қалады. Самарияның күнәсімен ант етіп: “Уа, Дан, сенің тәңірің тірі”, — дейтіндер және: “Беэр-Шебаның жолы тірі”, — дейтіндер — солардың өзі құлап, енді қайта тұрмайды». Амос 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Nhayɛe a wonntumi nhu no, wɔgyina hɔ ma beae a wɔrehwehwɛ no bere a “wɔretu fi po so akɔ po so, na efi atifi kosi apuei fam.” Amos ka sɛ “mmabaa ahoɔfɛfo” yi wɔ “ɛkɔm” mu a ɛfa “Awurade Asɛm” a wotie ho, na sɛ “da no mu wobetu mmirika akɔneaba de ahwehwɛ Awurade asɛm, nanso wonnhu.” Nhayɛe a wɔyii ano fii Daniel nhoma no mu wɔ awiei bere no mu wɔ 1989 mu de maa kɔmaa kyerɛwsɛm a ɛwɔ nkyekyɛm aduanan ne ɔfa du a ɛwɔ ti dubaako no so no, wɔatwa no tiawa wɔ ti dubaako no nkyekyɛm abien a etwa to no mu.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
بَلْ تُزْعِجُهُ أَخْبَارٌ مِنَ ٱلْمَشْرِقِ وَمِنَ ٱلشِّمَالِ؛ فَيَخْرُجُ بِغَضَبٍ عَظِيمٍ لِيُهْلِكَ وَلِيُفْنِيَ كَثِيرِينَ بِالْكُلِّيَّةِ. وَيَغْرِسُ خِيَامَ قَصْرِهِ بَيْنَ ٱلْبِحَارِ فِي ٱلْجَبَلِ ٱلْمَجِيدِ ٱلْمُقَدَّسِ؛ ثُمَّ يَبْلُغُ نِهَايَتَهُ وَلَا يُعِينُهُ أَحَدٌ. دانيال 11:44، 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Ang mga hangal, magaganda at masasamang dalaga na kulang sa langis, ang mensahe ng silangan, hilaga at mga dagat na tumanggi sa kaalaman at sa tipan at Kautusan ng Diyos, ay inaalaala ng Diyos sa panahon ng batas ukol sa Linggo. Tatlong labanan ang inilalarawan sa talata sampu hanggang labinlima. Pinaghihiwalay ko ang tatlong labanang ito sa tatlong kasaysayan, ngunit ang mga ito ay isa ring linya kapag isinasaalang-alang nang magkakasama, sapagkat binubuksan ng talata sampu ang “panahon ng kawakasan” at samakatuwid ay pinasisimulan ang isang tatlong-yugtong proseso ng pagsubok.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
دەهاشەمین آیەت پەیوەندی بە حەوت جارەکانی لاویان ٢٦ هەیە، و لەبەر ئەوەش بە بنەماکانی ئەدفێنتیزم و کاری ویلیام میلەر دەبەسترێت. هەنگاوی دووەم لە سێ هەنگاوەکە تاقیکردنەوەیەکی بینراوە کە دەستی پێ کرد کاتێک ڕووناکیی آیەتی یازدە و جەنگی ئۆکرانیا کراوەوە. تاقیکردنەوەی دووەم بینراوە و نوێنەرایەتیی تاقیکردنەوەیەک دەکات سەبارەت بە توانامان بۆ ناسینەوەی ڕووداوەکانی ئێستا لە ڕووناکیی وشەی پێشبینیی خودا. تاقیکردنەوەی سێیەم شەڕی پانیۆمە لە آیەتی پازدە، کە ناوی شیمۆن بارجۆنا گۆڕدرا بۆ پەتروس، و بەو شێوەیە نیشانەی مۆرکردنی سەد و چل و چوار هەزار بوو تەواو پێش داخستنی دەرگای تۆبە لە یاسای یەکشەممەی آیەتی شانزە.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Na yittekki noonu Antiocus Magnus feeñ ci benn bu nekk ci ñetti xeex yi aaya fukk, fukk ak benn ak fukk ak juróom ñaari teewal, kon itam gis nañu ci jaar-jaaru aaya juróom ñent ba fukk ak juróom benn génn ak suulug yonent bu dëggul bi ci kaadug waxi jëmmi yoonu Bibil bi.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Verse i haa afur beekkun, kaʼuu fi kufaatii humna bineensicha mulʼisu. Verse sagalii fi kudhan ammoo, akkaataa kanaan, wal duraa duubaan bara 1798 fi 1989 adda baasu; kana gochuudhaanis, verse sagalii irraa kaasee hamma kudha jahaatti kaʼuu fi kufaatii raajii sobaa mulʼisu. Verse afurtamni hanga afurtamii shaniitti kaʼuu fi kufaatii bineensichaa agarsiisu. Verse sagalii fi kudhanis yeroo xumuraa lameen verse afurtamaa keessa jiran bara 1798 fi 1989 wajjin walsimu.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Egmaa White nu “yeroo dhumaa” sirriitti hubachuu dhabuun raajiiwwan eessatti hojii irra oolchuu akka qaban irratti jeequmsa akka uumu ifatti nu beeksisti.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Llapanmi kanan p’unchaykunapi, 1897 watapi, chayllatata ruwashanku, imaraykuchus mana experienciayuqchu karqanku pruebay mensajepi, ñawpaq kaq, iskay kaq, kinsa kaq angelkunaq mensajenkunapi hap’iqasqa. Wakinkunaqa Qhelqakunasimita maskhashanku kay mensajekuna manaraq hamuq p’unchaykunapi kasqankuta rikuchiq pruebata tarinankupaq. Paykunaqa mensajekunaq cheqaq kasqanta huñunku, ichaqa mana allin churasqanmanchu churanku profetap willakuyninpa historiampi. Chayraykun hina kaqkunaqa runakunata pantachinankupaq peligroypi kashanku mensajekunata maypi churana kasqanmanta. Manan rikunkuchu, unanchankuchu tukukuy pacha ima tiempomanta kasqanta, nitaq maypicha kay mensajekunata churana kasqanta. Diospa p’unchayninqa pakasqa puriyninwan hamushan, ichaqa yachaysapa nisqa, hatun runakunaqa ‘aswan hanaq yachaymanta’ rimarishanku, chayta finite runakunamanta paqarisqanta yuyaspa. Manan reqsinkuchu Cristoq hamuyninpa señalkunata, nitaq kay pachaq tukukuyninpa señalkunata.” Sermons and Talks, volume 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Yutan dées ukát “panawen ti panungpalan,” ket adda sumagmamano a “panawen dagiti panungpalan” a naipakdaar idiay kapitulo onse. No saanyo a “makita ken maawatan” ti “panawen dagiti panungpalan” idiay kapitulo onse, saanyo a maammoan no kaano a “maikabil dagiti mensahe.” Kuna na, “adda dagidiay nga agsapsapul iti Sursurat,” ket kas iti amin a mammadto, dagiti sasaona ket maiturong kadagiti maudi nga aldaw; isu a kadagiti maudi nga aldaw, dagidiay a tudtudoenna ket maysa a bunggoy a saan a makaawat iti panawen ti panungpalan, isu met laeng ti “napintas a virgines” ni Amos a matnag ket danton agungar manen.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
En el capítulo once, versículo uno, Darío y Ciro están juntos para señalar el tiempo del fin en 1989. Cuando Ptolomeo fue a Babilonia y llevó cautivo a Egipto al rey del norte en 246 a. C., prefigurando a su vez 1798, tal como se representa en los versículos siete al nueve, era un “tiempo del fin”. El versículo diez es el “tiempo del fin” en 1989.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
1798 ne Israeḷa gím ñoror maŋgala ake waññi 723 BC-e taññ aareeñña miɗin ḏiggirta gallenna noora kezitich 2520 ammate goofa. 1260 ammat giddo ishala 538-e paapasee 1260 ammat mootidino, haga 1798 gakkana. 1798 “wodee goofa” ne, ayssero izi laappun wodeta goofa, qassi 1260 ammateta goofa, qassi Danieela merafee 12 giddo de7iya 1290 ammateta goofa. 1798 “wodee goofa” ne; hega gisho 538-ikka “wodee goofa” ne. 538 ne paagaaniizmee Xoossaa Beeta Maqdasaa qassi A isaa 1260 ammat tiifitida wodiya goofa; he wodee paapasummaan hegaappe guyye issi oosuwa, issi ammat qooden oottanaappe kasetidi.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 kitiltipan Papadokta, ketichiwa señalan Papadokta kutin chayllata Domingo ley tiempopi yapamanta kallpachisqa kasqanta. Domingo leyqa “pacha tukukuy” nisqanta reqsichin. Chayrayku, chunka suqniyuq versículopi, hinallataq huk versículopi, qanchis manta isqun versículokama, hinallataq chunka versículopi, llapankunam “pacha tukukuy” nisqanta señalan. Kay chiqaqtaqa chay willakuykunata maypim churana kasqanta yachaqkuna entiendenan tiyan. Pompeyoqa chunka suqniyuq versículota hunt’arqan Jerusalén llaqta hap’isqanwan. Paypa qhepanta hamurqanku Julio César, Augusto César, Tiberio César. Jesuspa naceyninqa huk “pacha tukukuy” karqan, hinaspataq Augusto Césarpa tiemponpi pasakurqan.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Chaymiqa hatarinqa kamachikuyninpi impuestokunata mañaq, qhapaq kayninpi reinoq sumaq kayninpi; ichaqa aslla p’unchaykunamanta qhipamanqa chinkachisqa kanqa, mana phiñakuypi, mana maqanakuy pichu. Daniel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Аят двадцатый дополняет перечень «времени концов» в одиннадцатой главе; то же относится и к Тиверию Кесарю, который правил во время распятия Христа.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Waa namni jibbisiisaan iddoo isaa ni dhaabbata; isaaf ulfinni mootummaa hin kennamu; inni garuu nagaan ni seena, mootummaa immoo soba mi’aawaa fi arrabsoo laafaan ni dhuunfata. Humnoonni akka lolaa irraa yaa’u isa duraa ni lolaafamu, ni caccabdus; eeyyee, illee mootii kakuu sana. Daani’el 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
La cruz se halla en el centro de la semana profética que Cristo vino a confirmar con muchos.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Atiqmiñan phuqhachinqa achkakunawan huk semanaq kamachikuyninta; semana chawpipitaq sacrificiota, ofrendatawan sayachinqa; millay mana alli ruraykunap mast’arikuyninraykutaq ch’usaqyachisqa kanqa, tukuyninkama; chay kamachisqa castigoqmi ch’usaqyachisqa pataman ichakunqa. Daniel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
E semanapa taypipi, qallariyniyoqmi hinaspa tukukuyniyoqmi kachkan; ñawpaq chunka iskay pachak soqtachunka pichqa chunka p’unchaykuna tukukurqan maypichus qhepa chunka iskay pachak soqtachunka pichqa chunka p’unchaykuna qallarikurqan chayllapi. Chay semanaqa qanchis tiempokunawan tupachkan, chaykunaqa norte suyupaq ayllun contra ch’iqiy kasqanta rikuchirqan; chay aylluqa iskayninta paganismo-ta papalismo-tawan sut’icharqan, paykunataq santuario-ta hinaspa ejercito-ta saruchkasqankuwan.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ана сунда мән бир муқәддәсниң сөзләватқанлиғини аңлидим; йәнә бир муқәддәс шу сөзлигән мәлум муқәддәскә: «Даимий қурбанлиқ, вәйран қилғучи таҗавуз тоғрилиқ болған бу көрүниш қачанғичә давам қилиду? Муқәддәс җай билән қошунниң аяқ асти қилинишиғичә қачан?» деди. Даниял 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538-ը «վերջի ժամանակ» է, և այն համապատասխանում է խաչին, որը նույնպես մարգարեական մի ժամանակաշրջանի ավարտն է։ 538-ը և խաչը ներկայացնում են երկու վկա, որ մարգարեության թե՛ սկիզբը, թե՛ ավարտը մարգարեաբար նշանավորվում են որպես «վերջի ժամանակ»։
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Аятҳои бисту як ва бисту ду, ояти бист, ояти шонздаҳ, ояти даҳ, оятҳои ҳафт то нӯҳ ва ояти як ҳама «замони поён»-ро нишон медиҳанд. Ояти бисту се иттиҳодеро муайян мекунад, ки яҳудиёни Маккабӣ бо Руми бутпараст дар солҳои 161 то 158 то милод баста буданд. Таърихи Сулолаи Ҳасмӯнӣ аз набарди нахустини онҳо то анҷоми он дар вайроншавии Ерусалим дар соли 70 милодӣ, протестантизми муртадро дар Иёлоти Муттаҳида, ки аз соли 1844 — анҷоми як пешгӯии замонӣ ва бинобар ин «замони поён» — оғоз мегардад ва бо қонуни якшанбе, ки бо соли 70 милодӣ муаррифӣ шудааст, ба поён мерасад, намояндагӣ мекунад.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
A vèrs vinti-tres ta identifikâ un «témpu du fin» na 167 a.C. na batalya di Modein y tanbé na 70 d.C., dus di es tipifikandu respektivamenti 1844 y a lei di duminhu. A vèrs vinti-tres, us vèrs vinti-un y vinti-dus, a vèrs vinti, a vèrs diziséis, a vèrs déz, us vèrs sieti ti nôvi y a vèrs un, tudu es ta marâ e «témpu du fin».
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ӧнчинчӧрдүгээр эшлэл нь харь шүтлэгт Ромын гурван зуун жаран жилийн ноёрхлыг заан тэмдэглэж, ийнхүү МЭӨ 31 онд эхэлж, 330 онд төгсөх тэр үеийг хоёуланг нь “эцсүүдийн цаг” хэмээн тодорхойлж байна. Хорин долоодугаар болон хорин есдүгээр эшлэлүүд нь тэр үеийн эхлэл ба төгсгөлийг хоёуланг нь заан тэмдэглэдэг тул хорин дөрөвдүгээр эшлэл, хорин долоодугаар эшлэл, хорин есдүгээр эшлэл, хорин гуравдугаар эшлэл, хорин нэг ба хорин хоёрдугаар эшлэлүүд, хорьдугаар эшлэл, арван зургадугаар эшлэл, аравдугаар эшлэл, долоогоос есдүгээр эшлэлүүд, мөн нэгдүгээр эшлэл бүгдээрээ “эцсийн цаг”-ийг заан тэмдэглэж байна.
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱢᱤᱫ ᱯᱚᱱᱚᱛ 538 ᱠᱚ ᱩᱫᱩᱜ ᱮᱫᱟ ᱡᱚᱠᱷᱚᱱ “ᱤᱥᱮ ᱟᱠᱟᱱ ᱦᱟᱸᱦᱟᱨ ᱠᱚ ᱵᱟᱹᱛᱤᱞ ᱢᱮᱫᱟᱭᱟ” ᱫᱚ ᱫᱚᱦᱚ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱛᱩᱨᱩᱭ ᱥᱟᱦᱤᱛ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱢᱚᱬᱮ ᱯᱚᱱᱚᱛ 1798 ᱠᱚ “ᱢᱩᱪᱟᱹᱫ ᱚᱠᱛᱚ” ᱢᱮᱱᱛᱮ ᱩᱫᱩᱜ ᱮᱫᱟ। ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱢᱤᱫ ᱯᱚᱱᱚᱛ 538 ᱟᱨ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱛᱩᱨᱩᱭ ᱥᱟᱦᱤᱛ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱢᱚᱬᱮ ᱯᱚᱱᱚᱛ 1798, ᱛᱟᱞᱟ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱮᱭᱟ ᱥᱟᱦᱤᱛ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱟᱨᱮ ᱯᱚᱱᱚᱛ, ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱯᱩᱱ ᱯᱚᱱᱚᱛ, ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱯᱮ ᱯᱚᱱᱚᱛ, ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱢᱤᱫ ᱥᱟᱦᱤᱛ ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱵᱟᱨ ᱯᱚᱱᱚᱛ, ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱢᱚᱬᱮ ᱯᱚᱱᱚᱛ, ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱛᱩᱨᱩᱭ ᱯᱚᱱᱚᱛ, ᱯᱚᱱᱮᱭᱟ ᱟᱨ ᱜᱮᱞ ᱯᱚᱱᱚᱛ, ᱥᱟᱛ ᱠᱷᱚᱱ ᱠᱚ ᱱᱚᱭ ᱯᱚᱱᱚᱛ ᱟᱨ ᱢᱤᱫ ᱯᱚᱱᱚᱛ ᱫᱚ ᱥᱚᱵ ᱠᱚ “ᱢᱩᱪᱟᱹᱫ ᱚᱠᱛᱚ” ᱠᱚ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ।
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
“ɗanmaare jaŋngol” maa anndinaa no waɗii sappo e tati ndee yeeso aayaare cappanɗe e go'o, ɗoon woni dooka Alahad e ɗow “ɗanmaare jaŋngol,” no non maa aayaare cappanɗe e jowiɗi nde pooboo ardataa e jaŋngol mum, tawa walaa gooto wallitoowo mo. Ndee “ɗanmaare jaŋngol” waɗii sappo e jowiɗi nder suraare sappo e go'o. Mawɗo aayaare sappo ko “ɗanmaare jaŋngol.” Ɗum ɗi ko goongaaji ɗi udditinaa nder ɗannde maɓɓugol nde yimɓe teemedde e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi e nayi waɗata.
We will continue in the next article.
ನಾವು ಮುಂದಿನ ಲೇಖನದಲ್ಲಿ ಮುಂದುವರಿಯುವೆವು.