And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
“Hönüg padışağı öpkige kelip, aña qarşı çıxıp, şimal padışağı bilen savaş açar; ol zor bir goşun chiqarır, emma bu goşun anıñ qoluğa beriler. Ol bu goşunnı yoq etken soñ, yüreği kötörüler; ol on miñlerçeni yıqıp tüşürer, emma bunıñ bilen quwwetlenmez.” Daniel 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
آیتهای یازده و دوازده، پیروزی پوتین بر اوکراین و اتحادیۀ اروپا، و نیز پیامدها و تبعات آن برای پوتین پس از پیروزیاش در جنگ اوکراین را مشخص میسازد؛ همانگونه که بطلمیوس در پیروزی خود در رافیا در سال ۲۱۷ پیش از میلاد نمایان شده است و زوال او در آیت دوازدهم بیان گردیده است. مضمون این آیات، عروج و سقوط پادشاه جنوب است.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Maqaam kana gaafan xumuraatti, barruuleen mata-dureewwan bu’uuraa sararoota raajii boqonnaa kudha tokkoo adda baasaa turan. Lakkoofsi kudha tokko, boqonnaa keessatti gara fuulduraatti ceenuu keenya dura, yeroo xiqqoo dabalataa barbaada. Daani’el boqonnaa kudha tokko, lakkoofsa kudha tokko, Mul’ata boqonnaa kudha tokko lakkoofsa kudha tokkoo wajjin wal simata.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Na sun kwana uku da rabi, Ruhun rai daga Allah ya shiga cikinsu, suka kuwa tsaya a kan ƙafafunsu; sai babban tsoro ya fāɗa a kan waɗanda suka gan su. Ru’ya ta Yohanna 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
En 2023, los dos testigos que habían sido muertos por la bestia que sube del abismo se pusieron en pie. El testimonio del cuerno republicano había comenzado en 2015 con el anuncio de Donald Trump de postularse para la presidencia, y en 2020 el dragón, representado por los globalistas en el mundo, y los globalistas que constituyen el partido Demócrata, en conjunto con los globalistas del partido Republicano (RINO’s), robaron la elección e instalaron a Joe Biden, matando así a Donald Trump en la calle. El cuerno protestante, representado por el ministerio Future for America, fue muerto por haber propagado una predicción errónea que describía un ataque del islam contra Nashville. En 2023, tanto el cuerno republicano como el protestante resucitaron. El versículo once identifica el comienzo de la Guerra de Ucrania desde 2014 en adelante hasta la victoria final de Putin y Rusia.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Ənənəvi Adventizm üçün ümumilikdə, həm də 11 sentyabrın işığını və üçüncü vayın gəlişini qəbul etmiş olanlar üçün hökm zamanı kulminasiyaya çatan vizual sınaq on birinci ayədir; lakin əsas etibarilə bu, 2023-cü ilin iyul ayından etibarən tədricən açılmış peyğəmbərlik nuruna görə məsul tutulacaq olanlar üçündür.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
လက်ရှိ Adventism ၏ ဦးဆောင်မှုသည် ၁၉၈၉ ခုနှစ်တွင် ကျော်လွန်၍ ထားခြင်းခံရသည်။ ဤအရာကို ထိုပရောဖက်ပြုကာလအတွင်း ခရစ်တော်၏ ဖွားမြင်ခြင်းအားဖြင့် ပုံဆောင်ပြထားသည်။ ခရစ်တော်သည် ဗတ္တိဇံခံပြီးနောက် ခရစ်ယာန်အသင်းတော်၏ “အုတ်မြစ်” ဖြစ်သော တပည့်တော်များကို စတင်ခေါ်ယူတော်မူခဲ့သည်။ ထိုအရာသည် 9/11 ကို ပုံဆောင်ပြသည်။ အကြောင်းမှာ တတိယအမင်္ဂလာ၏ Islam ရောက်ရှိလာခြင်းနှင့်အတူ ထာဝရဘုရားသည် မိမိ၏လူမျိုးကို ယေရမိ၏ ရှေးဟောင်းလမ်းခရီးများသို့ ပြန်လည်ဦးဆောင်တော်မူခဲ့ပြီး၊ ထိုလမ်းခရီးများသည် Adventism ၏ အုတ်မြစ်များကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။ 9/11 တွင် အသက်ရှင်သူတို့၏ တရားစီရင်ခြင်းသည် ဘုရားသခင်၏ အိမ်တော်မှ စတင်ခဲ့ပြီး၊ Adventism သည် ဗျာဒိတ်ကျမ်း ၁၈ ၏ ကောင်းကင်တမန်၏ အလင်းကို ယုဒလူတို့က ယေရှုကို မေရှိယအဖြစ် ငြင်းပယ်ခဲ့သကဲ့သို့ အမှန်တကယ်ပင် ငြင်းပယ်ခဲ့သည်။ ဗျာဒိတ်ကျမ်း ၁၈ ၏ ကောင်းကင်တမန်၏ အလင်းကို လက်ခံခဲ့သူတို့သည် ထို့နောက် ၂၀၂၀ ခုနှစ်၊ ဇူလိုင် ၁၈ ရက်၏ စိတ်ပျက်ဖွယ်ရာအားဖြင့် စမ်းသပ်ခြင်းခံခဲ့ရသည်။
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
২০২৩ সালের জুলাই মাসে, দানিয়েল এগারো অধ্যায়ের এগারোতম পদের আলো বর্তমান সত্যের বাহ্যিক রেখাকে শনাক্ত করে। দানিয়েল এগারো অধ্যায়ের এগারোতম পদে পাওয়া বাহ্যিক ভাববাণীমূলক পরিপূরণের সেই আলো প্রকাশিত হয়েছিল প্রকাশিত বাক্য এগারো অধ্যায়ের এগারোতম পদের পুনরুত্থিত কুমারীদের নিকটে। দানিয়েল যে ইতিহাসকে বাহ্যিক ইতিহাসরূপে উন্মুক্ত করেন, প্রকাশিত বাক্য সেই ইতিহাসকেই অভ্যন্তরীণ ইতিহাসরূপে শনাক্ত করে।
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
ꯖꯨꯂꯥꯏ 2023 ꯗꯒꯤ ꯍꯥꯏꯕ ꯃꯄꯨꯡ ꯐꯥꯎꯕ ꯃꯤꯑꯣꯏ ꯁꯤꯡꯗꯨ ꯑꯅꯤꯁꯨꯕ ꯃꯤ ꯈꯨꯠ ꯑꯃ ꯑꯃ ꯑꯣꯏ, ꯃꯔꯝꯗꯤ July, 2023 ꯃꯇꯨꯡ ꯏꯟꯅ ꯑꯃꯨꯛ ꯂꯥꯛꯈꯤꯕ ꯃꯤꯁꯤꯡ ꯍꯧꯖꯤꯛꯇ ꯂꯣꯏꯅ ꯂꯥꯛꯀꯗꯕ ꯃꯤꯁꯤꯡ ꯂꯩꯔꯦ꯫ ꯖꯖꯃꯦꯟꯠ ꯑꯁꯤ ꯃꯁꯛ ꯃꯁꯛꯅ ꯃꯈꯥ ꯆꯥꯎꯁꯤꯡ, ꯑꯃꯁꯨꯡ 9/11 ꯗꯒꯤ ꯍꯧꯔꯛꯄꯗ ꯁꯦꯚꯟꯊ-ꯗꯦ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯠ ꯆꯔꯆ ꯑꯗꯨꯗ “ꯔꯤꯄꯦꯟꯠ ꯇꯧꯅꯕ ꯃꯇꯝ” ꯄꯤꯔꯛꯈꯤ, ꯃꯗꯨꯗꯤ “Miller ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯂꯣꯏꯁꯪꯁꯤꯡꯅ ꯑꯗꯣꯞꯠ ꯇꯧꯈꯤꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯏꯟꯇꯔꯄ꯭ꯔꯦꯇꯦꯁꯟꯒꯤ ꯔꯨꯜꯁ” ꯑꯗꯨ ꯌꯥꯎꯔꯕ ꯍꯥꯏꯅ, 1863 ꯗꯒꯤ ꯍꯧꯔꯛꯄꯗ ꯃꯁꯛ ꯃꯁꯛꯅ ꯌꯥꯎꯗꯅ ꯂꯥꯛꯈꯤꯕ ꯑꯗꯨ ꯇꯣꯛꯄꯅꯤ꯫ 9/11 ꯗꯒꯤ July 18, 2020 ꯐꯥꯎꯕ ꯁꯦꯚꯟꯊ-ꯗꯦ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯠ ꯆꯔꯆ ꯑꯗꯨꯗ ꯔꯤꯄꯦꯟꯠ ꯇꯧꯅꯕ ꯃꯈꯥ ꯂꯣꯏꯅꯕ ꯑꯔꯣꯏꯕ ꯑꯕꯣꯐꯔꯇꯤ ꯄꯤꯔꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯇꯝ ꯑꯗꯨꯗ 2020 Nashville proclamation ꯑꯁꯤꯗ ꯁꯔꯨꯛ ꯌꯥꯈꯤꯕ ꯃꯤꯁꯤꯡꯗꯨ ꯇꯦꯁꯠ ꯇꯧꯈꯤ꯫ July ꯗ, ꯁꯦꯡꯗꯣꯛꯄꯒꯤ ꯑꯔꯣꯏꯕ ꯐꯦꯖ ꯑꯁꯤ Daniel ꯑꯃꯁꯨꯡ Revelation ꯄꯨꯠꯊꯣꯛꯁꯤꯡꯒꯤ chapter eleven ꯒꯤ verse eleven ꯁꯤꯡꯅ ꯃꯁꯥꯛ ꯄꯤꯔꯛꯂꯤ꯫
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
អំឡុងដំណើរការសាកល្បងនេះហើយ ដែលការសាកល្បងទីពីរ ក្នុងចំណោមការសាកល្បងទាំងបី ត្រូវបានបំពេញសម្រេច។ ការសាកល្បងទីពីរគឺជាការសាកល្បងដោយការមើលឃើញ ដែលត្រូវបាននាំមុខដោយការសាកល្បងអំពីចំណង់ និងបញ្ចប់ដោយការសាកល្បងទីបី ដែលខុសពីការសាកល្បងពីរមុន គឺជាការសាកល្បងសម្គាល់ដាច់ខាត។ នៅពេលព្រហ្មចារីទាំងឡាយភ្ញាក់ឡើងនៅពាក់កណ្តាលអធ្រាត្រ ដោយសារការអំពាវនាវថា «មើលចុះ កូនកំលោះមកហើយ» មួយក្រុមមានប្រេងចាំបាច់ ហើយមួយក្រុមទៀតត្រូវវិនាស។ ពួកមីឡឺរ៉ាយត៍បានបំពេញបទពិសោធន៍នេះយ៉ាងពិតប្រាកដ ហើយដោយការធ្វើដូច្នេះ ពួកគេបានបង្ហាញការយល់ដឹងអំពីទាំងខ្សែព្យាករណ៍ខាងក្រៅ និងខ្សែព្យាករណ៍ខាងក្នុង។
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Panungdan impankayda ti mensahe ti maikadua nga anghel babaen ti panangbigbig kadagiti natnag a iglesia Protestante a kas annak a babbai ti Babilonia, impanungdanda ti maysa a mensahe a ruar iti kapadasanda. Tapno maipakdaarda ti mensahe ti Agawid ti Tengnga ti Rabii, masapul nga umun-una a makitada ti bagbagida a kas dagiti birhen a nagnaed iti maysa a panawen ti panagur-uray. Iti bersikulo onse iti Daniel ken iti Apocalipsis kapitulo onse, dagiti akin-uneg ken akin-ruar a mensahe ket naiparangarang a kas agdama a pudno manipud idi Julio 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
དཱ་ནེལ་གྱི་ལེའུ་དང་པོའི་ནང་། ཚོད་ལྟ་གཉིས་པ་དང་མཐོང་བའི་ཚོད་ལྟ་ནི། དཱ་ནེལ་དང་དཔའ་བོ་གསུམ་པོའི་གདོང་རྣམས་“མཐོང་ཚུལ་”ལ་བལྟས་ན་བཱ་བི་ལོན་གྱི་ཟས་ཟས་པ་རྣམས་ལས་མཛེས་ཤིང་ཤ་རྒྱས་པར་རྙེད་པའི་སྐབས་ཡིན། ལེའུ་གཉིས་པའི་ནང་། མཐོང་བའི་ཚོད་ལྟ་དེ་ནི་ལུང་བསྟན་གྱི་ཚོད་ལྟ་ཞིག་ཏུ་མཚོན་པ་ཡིན་ལ། དེས་མཐར་ཐུག་ཏུ་གསལ་བར་བསྟན་པ་ནི་གསང་བའི་འཕྲིན་དོན་ཞིག་ཡང་དག་པར་འགྲེལ་དགོས་པའི་ཚོད་ལྟ་ཡིན་པ་དང་། དེ་ནི་མཐར་བསྟན་པར་བྱས་པའི་ཡིད་བརྙན་ཏེ། བཱེབལ་གྱི་ལུང་བསྟན་ནང་གི་རྒྱལ་ཁམས་རྣམས་ཀྱི་སྐུ་འདྲ་ཡིན། དཱ་ནེལ་གྱི་ལེའུ་དང་པོ་དང་། གཉིས་པ། གསུམ་པ་བཅས་ནི་མངོན་རྟོགས་ལེའུ་བཅུ་བཞིའི་ཕོ་ཉ་དང་པོ་དང་། གཉིས་པ། གསུམ་པ་བཅས་ལ་མཚོན།
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
ئەلقەی دووەمی ئاشکرای ١٤ پەیامی دەرەکیی مێژووی میلەریەکان دەخاتە ڕوو، و بەشی دووەمی دانیالیش هێڵی دەرەکی دەخاتە ڕوو لەگەڵ وێنەی ئاژەڵەکانی مێژووی پێغەمبەری. تاقیکردنەوەی بینراو لە بەشی یەکەمدا لەسەر دانیال و سێ شایستەکە دامەزرا بوو، و بۆیە هێڵی ناوەکییە. هێڵە دەرەکی و ناوەکییەکانی پێغەمبەری، کە بە هاوتاکردنی بەشەکانی یەک تا سێی دانیال لەگەڵ سێ فریشتەی ئاشکرای ١٤ نیشان دراون، شایەتێکی دیکە دروست دەکەن بۆ پەیامی فریشتەی دووەم وەک لەلایەن میلەریەکان جێبەجێکراو.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
मिलेरवादीहरूले मध्यरातको पुकारको घोषणालाई पूरा गर्दा बाह्य र आन्तरिक दुवै सन्देश प्रचार गरे। तिनीहरूको बाह्य सन्देश प्रकाशको पुस्तक अध्याय चौधको दोस्रो स्वर्गदूत थियो, यसरी मिलेरवादीहरूको सन्देशलाई दोस्रो स्वर्गदूत र दानिएल अध्याय दुईको प्रतिमासँग प्रत्यक्ष रूपमा बाँध्दै। उक्त प्रतिमाले बाइबलको भविष्यवाणीका बाह्य राज्यहरूलाई प्रत्यक्ष बाबेलदेखि लिएर मानव अनुग्रह-अवधिको अन्त्यमा आफ्नो अन्तमा पुग्ने आधुनिक बाबेलसम्म प्रतिनिधित्व गर्दछ। मिलेरवादीहरू बाबेलको बाह्य सन्देशसँग फेरि जोडिन्छन्। दानिएलको दृश्य-परीक्षा उसले खानका लागि रोजेको आहारमा आधारित थियो, र प्रकाशको पुस्तक अध्याय दशको पहिलो स्वर्गदूत, जो ओर्लेर आयो र एउटा खुट्टा पृथ्वीमाथि र अर्को समुद्रमाथि राख्यो, उसका हातमा एउटा सानो पुस्तक खुला थियो, जसलाई खान यूहन्नालाई आज्ञा दिइयो। पहिलो स्वर्गदूत भोक-वासना द्वारा प्रतिनिधित्व गरिन्छ र त्यसपछि दृश्य-परीक्षा आउँछ। दृश्य-परीक्षाले सत्यको आन्तरिक र बाह्य दुवै रेखालाई समेट्छ।
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Az 11-cu Danielin on birinci ayəsi, Vəhyin 11-ci fəslinin on birinci ayəsi ilə paralel olaraq, ikiqat görmə sınağını təmsil edir. Bu sınaq litmus sınağında yekunlaşır; həmin vaxt bakirələr yağlarının olub-olmadığını zahir edirlər. Bu zahir olma, Birləşmiş Ştatlarda bazar qanunu zamanı lütf qapısının bağlanmasından dərhal əvvəl baş verir. Bazar qanunu zamanı lütf qapısının bağlanması 22 oktyabr 1844-cü il ilə simvollaşdırılmışdı. 22 oktyabr 1844-cü ildən dərhal əvvəl, 17 avqust 1844-cü ildə, Millerçilər bu xəbəri Amerika Birləşmiş Ştatlarının şərq sahilboyu zolağı boyunca qabarma dalğası kimi yaydılar.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 គឺជាពេលវេលានៃទីបញ្ចប់ នៅពេលដែលព្រះគម្ពីរដានីយ៉ែលត្រូវបានបើកត្រា ហើយនៅពេលដែលព្រះគម្ពីរដានីយ៉ែលត្រូវបានបើកត្រា តែងតែមានការកើនឡើងនៃចំណេះដឹង ដែលបង្កើតអ្នកថ្វាយបង្គំពីរប្រភេទ។ ឆ្នាំ 1989 គឺជាសញ្ញាសំគាល់នៃការសាកល្បងទីមួយក្នុងចំណោមសញ្ញាសំគាល់នៃការសាកល្បងទាំងបីនោះ ដូចដែលបានតំណាងជាមុនដោយការមកដល់នៃទេវតាទីមួយក្នុងឆ្នាំ 1798។ នៅពេលដែលទេវតាទីមួយបានចុះមកនៅថ្ងៃទី 11 ខែសីហា ឆ្នាំ 1840 នោះវាបានតំណាងជាមុនដល់ទេវតានៃវិវរណៈជំពូកដប់ប្រាំបី ដែលចុះមកនៅថ្ងៃទី 9/11។ ការខកចិត្តលើកទីមួយក្នុងប្រវត្តិសាស្ត្ររបស់ពួកមីល្លឺរ៉ាយ បានសម្គាល់ការមកដល់នៃទេវតាទីពីរ ហើយបានតំណាងជាមុនដល់ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 និងការចាប់ផ្ដើមនៃពេលអង់អាច។ ពួកមីល្លឺរ៉ាយបានភ្ញាក់ដឹងខ្លួនជាបន្តបន្ទាប់ចំពោះសាររបស់ទេវតាទីពីរ និងចំពោះការពិតថាពួកគេគឺជាស្ត្រីព្រហ្មចារីនៅក្នុងរឿងប្រៀបប្រដូចអំពីស្ត្រីព្រហ្មចារីដប់នាក់។ ពួកគេបានភ្ញាក់ដឹងខ្លួនពេញលេញនៅឯការប្រជុំជំរុំ Exeter ក្នុងខែសីហា ឆ្នាំ 1844។ មួយរយសែសិបបួនពាន់នាក់ បានភ្ញាក់ដឹងខ្លួននៅខែកក្កដា ឆ្នាំ 2023 នៅពេលដែលសារនៃសម្រែកពាក់កណ្ដាលអធ្រាត្រ បានចាប់ផ្ដើមត្រូវបានបើកត្រាជាបន្តបន្ទាប់។
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Waqtuu turtii sun warra Miller baaf Exeteritti xumurame, akkuma yeroo Yesus Laazaroos du’aa kaasee hojii tajaajila Kiristoos kan gonfachiisu ta’ee, yeroo Laazaroos “chaappaa” tajaajila Isaa ta’eetti maatii Laazaroos birattis xumurame. Du’aa ka’uun Laazaroos dhuma yeroo turtii fi chaappeeffamuu saba Waaqayyoo agarsiisa. Seenuun Injifannoodhaan booda dhufe, seenaa warra Miller keessatti labsii ergaa Iyya Halkan Walakkaa fakkeesse. Mata-dureen lakkoofsa kudha tokkoo boqonnaa kudha tokkoo Daani’el keessatti ka’uu fi kufaatii mootii kibbaa ti; innis waraana Paanyuum lakkoofsota kudha sadii hanga kudha shaniitti geessa. Lakkoofsota sana keessatti qormaanni adda baasu ni jira; achittis chaappaan adda isaanii irratti kaa’ama dhiiraa fi dubartoota lakkoofsa kudha jaha keessatti mallattoo ta’anii ol kaafamaniif.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
بېت پنځلسم د پانیوم په جګړه کې پوره شو، چې د مسیح د قیصریه فیلپي له لیدنې سره سمون خوري. هلته په قیصریه فیلپي کې مسیح د شمعون بارجونا نوم پطرس ته واړاوه، او په دې سره یې د یو سل او څلور څلوېښت زرو د مُهر کولو نښه وټاکله. له هماغه وخته وروسته د ژر راتلونکې صلیب رڼا شاګردانو ته پرانیستل شوه. کله چې مسیح د صلیب څخه لږ مخکې د شمعون نوم پطرس ته بدل کړ، نو دا د اېکستر او لازر د ازمېیښتي معیار له هغه پړاو سره سمون درلود چې بیتالمقدس ته د ظفرمند ننوتلو لامل شو. د اېکستر د کمپ غونډه چې د اګست له ۱۲مې تر ۱۷مې پورې وه، د حقیقت په وروستي ټینګ استقرار د هغې لړزېدنې نه مخکې استازیتوب کوي چې د دانیال او مکاشفې د یوولسمو فصلونو کې د یکشنبې د قانون زلزله ده.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creek मा भइरहेको काम उही प्रकारको हो। Sanitarium का अगुवाहरूले अविश्वासीहरूसँग घुलमिल गरेका छन्, तिनीहरूलाई आफ्ना परिषद्हरूमा केही न केही मात्रामा प्रवेश दिएका छन्, तर यो त मानौँ आँखा चिम्लेर काम गर्न जानुजस्तै हो। तिनीहरूमा जुनसुकै बेला हामीमाथि के आइपर्न लागिरहेको छ, त्यो देख्न सक्ने विवेकको कमी छ। निराशाको, युद्धको र रक्तपातको एउटा आत्मा छ, र त्यो आत्मा समयको एकदम अन्त्यसम्म बढ्दै जानेछ। परमेश्वरका जनहरूका निधारहरूमा छाप लगाइनेबित्तिकै—यो देख्न सकिने कुनै छाप वा चिन्ह होइन, तर सत्यमा बौद्धिक र आत्मिक दुवै रूपमा यस्तो स्थिर बसोबास हो कि तिनीहरू हल्लिन सक्दैनन्—परमेश्वरका जनहरूलाई छाप लगाइएर कम्पनका लागि तयार गरिनेबित्तिकै, त्यो आउनेछ। वास्तवमा, त्यो त पहिल्यै सुरु भइसकेको छ। परमेश्वरका न्यायहरू अहिले देशमाथि आइरहेका छन्, हामीलाई चेतावनी दिनका लागि, ताकि के आउँदैछ भन्ने हामी जान्न सकौँ।” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
୧ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ମୁଦ୍ରାଙ୍କନ Exeter ଶିବିର-ସଭା, ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା Simonଙ୍କ ନାମ ପରିବର୍ତ୍ତନ କରି Peter କରାଯିବା, ଏବଂ Lazarusଙ୍କ ପୁନରୁତ୍ଥାନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିଲା। ସେହି ପୁନରୁତ୍ଥାନ ପ୍ରକାଶିତ ବାକ୍ୟ ଅଧ୍ୟାୟ ୧୧ରେ ଉଲ୍ଲେଖିତ ଦୁଇ ସାକ୍ଷୀଙ୍କ ପୁନରୁତ୍ଥାନର ପ୍ରତୀକ ଅଟେ। ପଦ ୧୦ ଠାରୁ ୧୬ ପର୍ଯ୍ୟନ୍ତ ପଦ ୪୦ର ଗୁପ୍ତ ଇତିହାସକୁ ପ୍ରତିନିଧିତ କରେ। ପଦ ୪୦ର ସେହି ଗୁପ୍ତ ଇତିହାସର ଅମୁଦ୍ରାଙ୍କନ ପଦ ୧୧ର ଐତିହାସିକ ପୂରଣ ଏବଂ Ukrainian ଯୁଦ୍ଧର ମଧ୍ୟରେ ଆରମ୍ଭ ହେଲା। ୨୦୨୩ ମସିହାର July ମାସରୁ ସେହି ଗୁପ୍ତ ଇତିହାସ Judah ଗୋତ୍ରର ସିଂହଙ୍କ ଦ୍ୱାରା ଅମୁଦ୍ରାଙ୍କିତ ହେବାର ପ୍ରକ୍ରିୟାରେ ରହିଆସିଛି।
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Apocalipsis, capítulo once, versículo once, peguë ijáma ciento cuarenta y cuatro mil ruguápe oĩ hag̃ua oikove jey ramo guare, oñepyrũ pe prueba profética ojehecháva, ojehasáva’erã pe gracia ñemohu’ã mboyve pe ley dominical-pe, pe Sister White omombe’úva mymba ra’anga prueba ramo.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
«Kay re tebe se ba naa lang yi ni kpotso nyɛ lɛŋ lɛŋ ni, baa kɛɛ jiɔŋ ni hewalɔ ni bi yi shwiŋ mbere nɛ probeshɔn kɛ mli kɛ; shi ni e hewɔ ni ba yi e nɔ he ni ba lɛ maŋmɔi ni baayɛ, amɛ ni ba kɛɔ baamli shihilɛ kɛ tsui kɛ ni. Mo tsɛmi ni lɛ yɛ nyɛɛ ni hewalɛi koŋ koŋ yɛ mli nɛɛ, ni amɛ ko nɔ wɔ fewɔ ko ni ba ji shɔ mo.»
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“In Revèlasyon 13, sijè sa a prezante klèman; [Revèlasyon 13:11–17, site].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
«Esto es la prueba que el pueblo de Dios debe tener antes de ser sellado. Todos los que demostraron su lealtad a Dios observando Su ley y rehusando aceptar un sábado espurio, se alistarán bajo el estandarte del Señor Dios Jehová, y recibirán el sello del Dios vivo. Los que ceden la verdad de origen celestial y aceptan el sábado dominical, recibirán la marca de la bestia.» Manuscript Releases, volumen 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Liña eksterna profecía nisqaqa kichasqa kashan Daniel chunka hukniyuq qillqapa chunka hukniyuq versiculonpa historiampi, liña internataq kichasqa kashan Apocalipsis qillqapa chunka hukniyuq kapítulonpa chunka hukniyuq versiculonpi. Liña eksternaqa reqsichin imayna uywaq lantin, mayqinchus iglesiawan estadota huñusqanta rikuchin, iglesiataq chay tinkuypi kamachiq hina kashan, kawsaqkunaq juicio pacha ukhupi ruwakusqanta. Liña internaqa reqsichin imayna Cristoq lantin, mayqinchus divinidadwan runa kayta huñusqanta rikuchin, kawsaqkunaq juicio ukhupi ruwakusqanta.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Reformasyoŋ ka tisiŋela tətandanaŋi wəl ikeli ňin ninatari tətas tənat tatad atari, aye aŋən eŋi me taɲaŋ 1989 me, ase me ebi aŋəyad awaŋ me Daniel sət tan eleven, verse ten. Tədzəŋ əsət atəramnaŋi ka Daniel chapter twelve mətan aŋən.
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.
And he said, “Pumaroon can, Daniel; taah neen me gannoon koraan nay, ma tampin nay gee nyiingangin roopboin. Manyee kayn me waa-nyathin, ma waa-thiin, ma waa-thookin; baat miith kayn me miith ke miith: kuaar ci miith kayn me nyin-thiɛɛr; baat me guop kayn me nyin-thiɛɛr.” Daniel 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Ayat kesepuluh dari pasal sebelas melambangkan permulaan suatu “proses penyucian” yang dilambangkan oleh malaikat pertama sebagai takut akan Allah. Ayat kesebelas dan kedua belas melambangkan saat seratus empat puluh empat ribu itu diputihkan. Kitab Zakharia mengidentifikasi pengalaman itu.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Нэгээд тэрээр надад ЭЗЭНий тэнгэрэлчийн өмнө зогсож буй тэргүүн тахилч Иошуаг, мөн түүнийг эсэргүүцэхээр баруун гар талд нь зогсож буй Сатаныг үзүүлэв. Тэгээд ЭЗЭН Сатанд хандан, Сатан аа, ЭЗЭН чамайг зэмлэг; Иерусалимыг сонгосон ЭЗЭН чамайг зэмлэг. Энэ нь галаас сугалан авсан нэгэн шатсан мод биш гэж үү? гэв. Иошуа бузар хувцас өмсөн тэнгэрэлчийн өмнө зогсож байлаа. Тэгээд тэрээр өмнө нь зогсож байсан хүмүүст хандан, Түүний бузар хувцсыг тайл гэж айлдав. Харин түүнд хандан, Харагтун, Би чиний гэм бурууг чамаас зайлууллаа, мөн чамайг солих хувцсаар хувцаслуулна гэв. Тэгээд би, Түүний толгой дээр цэвэр гоёмсог малгай тавиг гэж хэлэв. Ингээд түүний толгой дээр цэвэр гоёмсог малгай тавьж, түүнийг хувцсаар хувцаслуулав. ЭЗЭНий тэнгэрэлч дэргэд нь зогсож байв. Зехариа 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Ayaqtaaniguu turaa pashneengit Christuq Kallutauyujuq angiyuq suliarivaktanga kingulliq naammassineqartuq, tamannalu unikkaaqtitsivuq naasaanngitsumik ataasiiq sisamat qulit sisamaannik tuusintinik naqisimalersinneqarnissaannik.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
« Vizionea lui Zaharia despre Iosua și Îngerul se aplică cu o putere deosebită experienței poporului lui Dumnezeu în scenele de încheiere ale marii zile a ispășirii. Atunci, biserica rămășiței va fi adusă într-o mare încercare și strâmtorare. Cei care păzesc poruncile lui Dumnezeu și credința lui Isus vor simți mânia balaurului și a oștilor lui. Satana socotește lumea ca fiind alcătuită din supușii săi; el a ajuns să stăpânească chiar și asupra multor pretinși creștini. Dar iată aici o mică grupare care se împotrivește supremației lui. Dacă ar putea să-i șteargă de pe pământ, triumful său ar fi deplin. Așa cum a influențat națiunile păgâne să distrugă pe Israel, tot astfel, în viitorul apropiat, va ațâța puterile nelegiuite ale pământului să nimicească poporul lui Dumnezeu. Oamenilor li se va cere să dea ascultare decretelor omenești, în violare a legii divine. » Profeți și regi, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
«ཁྲིམས་ཆེན་བཤགས་དུས་ཀྱི་མཇུག་གི་ལྟད་མོ་རྣམས་» ནི། ཐོག་མར་མི་འབུམ་བཞི་བཅུ་ཞེ་བཞི་སྟོང་གི་ཐམ་ག་རྒྱག་པ་ཡིན་ལ། དེའི་རྗེས་སུ་ད་ལྟ་བཱ་བི་ལོན་ནང་ཡོད་པའི་དཀོན་མཆོག་གི་བུ་ཕྲུག་གཞན་རྣམས་ལ་ཡང་ཐམ་ག་རྒྱག་པས་འབྲེལ་བ་ཡོད།
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ 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.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, 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. A ‘fair miter’ is set upon their heads.
“Ay n’ɣer agdud n Yahu afflken i yiman-nsen zdat-S, ssuturen tizdiyin n wul, yettwafken l’amr, ‘Kkeset iselsa imecčumen,’ u ttwannen wawalen n ussemɣer, ‘Wali, Sseɣliɣ fell-ak tibekkḍin-ik, u ad k-selseɣ s uselsi n ubeddel.’ Zekarya 3:4. Aqeccab ur nesɛi lxṭiṭ n tizeddi n Kristu yettwasers ɣef warrac n Yahu i yettwajerben, i yettwahewwlen, i d-imen. Agzil yettwaḥqren yettwaselsi s yiselsa n unur, ur d-yettuɣellin ara tikkelt-nniḍen s tsefsiyin n umaḍal. Ismawen-nsen qqimen deg tezmamt n tudert n Uɣuri, ttwajerden gar wid i d-imen n yal tasut. Mqublen tixxamin n umaxdeɛ; ur ttwaḥeṛṛfen ara seg laman-nsen s uɣaṛ n tdragunt. Tura llan deg lḥifaẓa n lebda seg yixeddamen n umhewwel. Tibekkḍin-nsen ttwasenfren ɣer win i d-yeglan s lxṭiṭ. ‘Acebbub igerzen’ yettwasers ɣef iqerruyen-nsen.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones 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.’ Revelation 14:4, 5.
«Шайтан айыптауларын тақтай берип жатқанда, көзге көрінбейтін қасиетті періштелер ары-бері өтіп, адал жандардың маңдайларына тірі Құдайдың мөрін басып жатты. Бұлар — Тоқтымен бірге Сион тауында тұрғандар, маңдайларына Әкенің есімі жазылғандар. Олар тақтың алдында жаңа ән айтады; ол әнді жер бетінен сатып алынған жүз қырық төрт мыңнан басқа ешкім үйрене алмайды. “Бұлар — Тоқты қайда барса да, соңынан еретіндер. Бұлар адамдар арасынан Құдай мен Тоқтыға арналған алғашқы жемістер ретінде сатып алынғандар. Олардың аузынан жалғандық табылған жоқ, өйткені олар Құдай тағының алдында мінсіз.” Аян 14:4, 5.»
“Now is reached the complete fulfillment of the 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.’ Zechariah 3:8. 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.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Na amuntás a kompletu a kumplimentu di e palabranan di e Ángel: ‘Skucha awor, O Josué e saserdote grandi, bo mes i bo kompanieronan ku ta sinta dilanti di bo: pasobra nan ta hendenan di asombro; pasobra, mira, Mi lo hasi sali Mi Siervo, e Ramo.’ Zacarías 3:8. Kristu ta revelá komo e Redentor i Liberador di Su pueblo. Awor sí, e remanente ta ‘hendenan di asombro,’ ora ku e lagrimanan i e humiliashon di nan peregrinashon ta duna lugá na alegria i honór den e presensia di Dios i di e Cordero. ‘Na e dia ey e Ramo di Señor lo ta bunita i glorioso, i e fruta di e tera lo ta ekselente i hermosu pa esnan ku a eskapa di Israel. I lo sosodé ku esun ku a keda na Sion, i esun ku ta permanesé na Jerusalén, lo wòrdu yamá santu, asta tur esnan ku ta skirbí entre e bibanan na Jerusalén.’ Isaías 4:2, 3.” Profetanan i Reynan, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Ấn tín là bước thứ hai trong lời Daniel: “được tinh luyện, được làm cho trắng, và được thử luyện.” Các câu mười một và mười hai xác định sự trỗi dậy và sụp đổ cuối cùng của Nga, vị vua phương nam theo lời tiên tri, là điều xảy ra trước Trận Panium trong các câu mười ba đến mười lăm. Khi một trăm bốn mươi bốn ngàn người được Đấng Christ cất bỏ những áo bẩn khỏi họ trong những cảnh kết thúc của ngày đại lễ chuộc tội, họ nhận được “mũ tế lễ tốt đẹp,” tức là sự thăng chức của Daniel lên ngôi vị người cai trị thứ ba, cùng với áo điều và dây chuyền vàng. Điều đó cũng là món quà của Joseph là dây chuyền vàng, sự thăng chức của ông lên ngôi vị người cai trị thứ hai và món quà là nhẫn của vua. “Nhẫn” tượng trưng cho ấn tín hoàng gia mà một người cai trị dùng để đóng ấn các luật lệ của mình bằng ấn tín hoàng gia.
Darius used his signet to seal the pit where Daniel was placed among the lions.
داریوش مُهرِ خویش را بر دهانهٔ چاه نهاد که دانیال در آن میانِ شیران افکنده شده بود.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Juk'ampisti reyix mayir satäna, ukatsti Danielar irptanipxäna, leonanakan p'iyarus jaqontapxäna. Ukatsti reyix Danielar parlasa sänwa: Diosamasti, kawkirirutix jumax sapa kuti luqtkta ukawa jumar qhispiyani. Ukat mä qala apanitänwa, ukasti p'iyan lakaparuw uchatäna; reyisti uka qalamxa pachpa anillupampi, jilïr jaqinakapan anillunakapampiw sellt'äna, Danielat parlkasina amtäwix jan mayjt'añapataki. Daniel 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
“مہر” کے طور پر ترجمہ کیا جانے والا عبرانی لفظ اسٹرونگس میں H5824 ہے، اور یہ ایک ایسے جڑ لفظ سے ماخوذ ہے جو H5823 کے مطابق ہے؛ جس کے معنی ایک مہر کی انگوٹھی کے ہیں (یعنی کندہ شدہ ہونے کے اعتبار سے)۔ فرشتہ کے سامنے یشوع، شیروں کی ماند میں دانی ایل، فرعون کے حضور یوسف، ایک لاکھ چوالیس ہزار کی مہر بندی کی نمائندگی کرتے ہیں، جو دانی ایل بارہ میں دوسرا امتحان ہے، جہاں وہ لوگ جو پاک کیے جا چکے ہیں، پھر “سفید کیے” جاتے ہیں، اس سے پہلے کہ انہیں “آزمایا” جائے۔ ان سطور کی نمائندگی “زربابل،” “شألتی ایل کے بیٹے” کے ذریعے بھی کی گئی ہے۔
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
En aquel día, dice el Señor de los ejércitos, te tomaré, oh Zorobabel, siervo mío, hijo de Salatiel, dice el Señor, y te pondré como anillo de sellar; porque yo te he escogido, dice el Señor de los ejércitos. Hageo 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
ज़रुब्बाबेल का अर्थ है बाबुल की सन्तान, और उसके पिता शालतिएल थे, जिसका अर्थ है “परमेश्वर से माँगा हुआ।” जरुब्बाबेल दूसरे स्वर्गदूत के सन्देश का प्रतिनिधित्व करता है, जो अन्तिम दिनों में बाबुल की सन्तान को परमेश्वर की भेड़ों की मण्डली में बुलाता है। “प्रार्थना” का तत्व उन एक लाख चवालीस हजार के साथ सम्बद्ध है, जो बाबुल की अन्तिम सन्तान को बाहर बुलाते हैं, क्योंकि वह जागृति केवल प्रार्थना के साथ ही घटित होती है।
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
«Айрымызниң арисида һәқиқий тәқвадарлиқниң җанлиниши барлиқ еһтияҗлиримизниң ичидә әң чоңи вә әң җиддийсидур. Буни издәш бизниң биринчи вәзипимиз болуши керәк. Рәбниң бәрикитини қолға кәлтүрүш үчүн җиддий тиришчанлиқ болуши лазим, бу Худаниң Өз бәрикитини бизгә беришкә халимайдиғанлиғи үчүн әмәс, бәлки биз уни қобул қилишқа тәйяр әмәс болғанлиғимиз үчүндур. Асмандики Атимиз, йәр йүзидики ата-анилар өз пәрзәнтлиригә яхши соғиларни беришкә нәқәдәр рази болса, Униңдин тиләйдиғанларға Өз Муқәддәс Роһини беришкә улардинму бәкрәк разидур. Лекин иқрар қилиш, өзимизни төвән тутуш, товва қилиш вә җиддий дуа арқилиқ Худаниң бизгә Өз бәрикитини атиши үчүн вәдә қилған шәртләрни ада қилиш — бизниң вәзипимиздур. Җанлинишни пәқәт дуаниң җаваби сүпитидәла күтүшкә болиду. Хәлқ Худаниң Муқәддәс Роһидин шундақ мәһрум турғанда, улар Кәләмниң вәзинини қәдирләйәлмәйду; бирақ Роһниң қудрити уларниң қәлблиригә тәгкәндә, шу чағда йәткүзүлгән нутуқлар тәсирсиз қалмайду. Худаниң Кәләминиң тәлимлиригә йетәкләнгән һалда, Униң Роһиниң намайән болуши билән, сағлам пәм-парасәтни ишқа селиш арқилиқ, жиғинлиримизға қатнашқучилар қиммәтлик бир тәҗрибигә еришиду вә өйлиригә қайтқанда, сағлам тәсир көрситишкә тәйяр болиду.»
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
«اس قدیم علم برداروں کو معلوم تھا کہ دعا میں خدا کے ساتھ کشتی کرنا کیا ہوتا ہے، اور اُس کے روح کے انڈیلے جانے سے لطف اندوز ہونا کیا ہوتا ہے۔ لیکن یہ اب میدانِ عمل سے رخصت ہوتے جا رہے ہیں؛ اور اُن کی جگہ لینے کے لیے کون اُٹھ رہا ہے؟ ابھرتی ہوئی نسل کا کیا حال ہے؟ کیا وہ خدا کی طرف رجوع کر چکی ہے؟ کیا ہم اُس کام کے بارے میں بیدار ہیں جو آسمانی مقدِس میں جاری ہے، یا ہم اِس انتظار میں ہیں کہ کلیسیا پر کوئی زبردست محرک قوت نازل ہو، تب ہم بیدار ہوں؟ کیا ہم یہ امید رکھتے ہیں کہ ساری کلیسیا میں احیا برپا ہو جائے؟ وہ وقت کبھی نہ آئے گا۔»
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Таун чуулган дотор хөрвөөгүй хүмүүс байна, мөн тэд чин сэтгэлийн, дийлэнх хүчтэй залбиралд нэгдэхгүй. Бид энэ ажилд хүн бүр тус тусдаа орох ёстой. Бид илүү их залбирч, бага ярьж байх ёстой. Ёс бус байдал элбэгшиж байна, тиймээс ард түмэнд сүнс ба хүчгүй зөвхөн бурханлаг байдлын хэлбэрт сэтгэл ханахгүй байхыг заах ёстой. Хэрэв бид өөрсдийн зүрх сэтгэлийг шалгаж, нүглээ зайлуулж, бузар хандлагуудаа засахад зорьж байвал, бидний сэтгэл хоосон зүйл рүү өргөгдөхгүй; бид өөрсдөдөө үл итгэж, бидний хүрэлцээ нь Бурханаас гэдгийг үргэлжид ухамсарлах болно.” Selected Messages, book 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
ᎦᏓᎸᎩ ᎠᏓᏙᎵᏍᏗ ᏕᎦᎧᎿᎭᏁᎸ ᏕᏂᏤᎵᏍᎬ ᏕᏡᎬ ᎡᏂᏯᎵ ᎤᏬᏢᏅᎢ, ᎾᎿ ᎦᏓᏙᎵᏍᏗ ᎤᏛᏓᏍᏗ ᎤᎵᎮᎵᏍᏗ ᎤᎿᎭᏛ ᎥᏝ ᏧᏬᏢᏅ ᎾᎿ ᎠᏍᎪᎯ ᏔᎵᏁ ᎤᏍᏗ, ᎠᎴ ᎾᏍᏉ ᎦᏓᏙᎵᏍᏗ ᎤᎵᏂᎩᏛ ᎤᏍᏆᏂᎪᏗ ᎤᏬᏢᏅ ᎤᎵᏍᏆᎸᎯ ᎠᏍᎪᎯ ᏐᏁᎳ ᎤᏍᏗ ᎤᏓᏡᎬ ᏗᎬᏩᎴᏁᎸ. ᏎᎷᏆᏇᎵ ᎠᎴ ᎤᏙᏓ ᏏᎠᎵᏢ ᏚᏙᎥ ᏓᏂᎦᏎᎭ ᎠᏓᏍᏚᎢᏍᏗ ᎠᏍᎪᎯ ᏅᎩ ᏅᎩ ᏅᎩ ᎢᏯᎦᏴᎵᎦ ᏧᎾᏓᏡᎬ ᏔᎵᏁ ᎢᎬᏱᏱ ᎤᎬᏫᏳᎯ ᎤᏓᎴᏅᎢ, ᎾᏍᎩ ᎧᎦᎪᎲᎢ ᎢᎬᏱᏱ ᎤᎵᎮᎵᏍᏗ ᎦᏟᎶᏍᏗ ᎦᎬᏩᎳᏍᏗ ᎠᏓᏤᎵᏍᎬ, ᎾᏍᎩ ᎾᏍᏉ ᎯᎠ ᎤᎵᏂᎩᏛ ᎢᎬᏱᏱ ᎤᏙᎴᎰᏒ ᏗᎦᎧᎿᎭᏁᎸ ᎤᏬᏢᏅ ᎤᏍᏗ ᎠᏍᎪᎯ ᏌᏚ ᎢᏯᏍᏗ, ᎬᏗ ᏌᏚ, ᎠᎴ ᎾᏍᏉ ᎤᎿᎭᏛ ᎢᎬᏱᏱ ᎤᏙᎴᎰᏒ ᏕᏂᏤᎵᏍᎬ ᏕᏡᎬ ᎡᏂᏯᎵ ᎤᏬᏢᏅ ᎤᏍᏗ ᎠᏍᎪᎯ ᏌᏚ ᎢᏯᏍᏗ, ᎬᏗ ᏌᏚ.
We will continue to address verse eleven in the next article.
අපි ඊළඟ ලිපියේ දී එකොළොස්වන පදය ගැන තවදුරටත් සාකච්ඡා කරමු.