In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Na Daniel sura ya kwanza, Daniel alichukuliwa kwenda katika utekwa wa miaka sabini uliotabiriwa na Yeremia, naye akaendelea hata mwaka wa kwanza wa Koreshi.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
A Daniel resta jusqu’à la première année du roi Cyrus. Daniel 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Sa gayon, nabuhay si Daniel sa buong kasaysayan ng pitumpung taon ng pagkabihag, hanggang sa kautusang nagbigay-daan sa pagbabalik ng sinaunang Israel upang muling itayo at isauli ang Jerusalem.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
E nise ki dzɔ ŋɔli gãa si me Kyrus, Persia fia la, kpɔ fiaɖuɖu la, be Yehowa ƒe nya si eƒo to Yeremia nu dzi la nakaka, Yehowa ɖe Kyrus, Persia fia la, ƒe susu me, eye wòwɔ gbeƒãɖeɖe le eƒe fiaɖuƒe katã me, eye wòŋlɔe hã ɖi, gblɔ be. Ezra 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Daniël is derhalwe die simbool van die beproewingsproses van die honderd-vier-en-veertigduisend wat op 11 September 2001 begin het en voortduur tot die “dekreet”, wat die uitroep uit Babilon aandui.
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. Revelation 18:4, 5.
Et j’entendis du ciel une autre voix, qui disait : Sortez du milieu d’elle, mon peuple, afin que vous ne participiez point à ses péchés, et que vous n’ayez point part à ses fléaux. Car ses péchés se sont accumulés jusqu’au ciel, et Dieu s’est souvenu de ses iniquités. Apocalypse 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Hmokorani mo lӧmi ni lera vanu na handred mo foti-faosen. Long Septemba 11, 2001, namba tri Woe blong Islam i kam. Hemia oli save luksave nomo long olgeta we oli akseptem ol fandesen trutok blong Adventism. Namba wan Woe mo namba tu Woe, tufala tugeta, ol paenia oli bin stret long taem blong tufala long talem se tufala i Islam. Long tufala paenia jat blong 1843 mo 1850, we Ellen White i bin endosem, mo we oli talem se hem i wan fulfilmen blong Habakkuk japta tu, oli soemaot Islam olsem namba faef mo namba sikis Trampet. Las tri Trampet oli Trampet blong Woe.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Et je vis, et j’entendis un ange volant au milieu du ciel, disant d’une voix forte: Malheur, malheur, malheur aux habitants de la terre, à cause des autres sons de la trompette des trois anges qui doivent encore sonner! Apocalypse 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Ikiwa kuna Baragumu tatu za Ole, na Baragumu za kwanza na za pili za Ole ni Uislamu, basi ni rahisi sana kutambua kwamba Baragumu ya tatu ya Ole pia ni Uislamu. Kipengele kimoja cha ishara ya Uislamu kama Baragumu za Ole ni kuzuiwa kwake, kisha wakati unapoachiliwa. Dada White anazitambulisha pepo nne za Ufunuo saba kuwa ni “farasi mwenye hasira,” akitafuta “kujifungua” na “kuleta mauti na uharibifu” nyuma yake.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
« Les anges retiennent les quatre vents, représentés comme un cheval fougueux cherchant à se déchaîner et à se précipiter sur toute la surface de la terre, portant la destruction et la mort sur son passage. »
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
« Ne dormirons-nous pas au seuil même du monde éternel ? Serons-nous engourdis, froids et morts ? Oh ! puissions-nous avoir dans nos Églises l’Esprit et le souffle de Dieu insufflés en son peuple, afin qu’ils se tiennent sur leurs pieds et vivent. Il nous faut voir que le chemin est étroit, et la porte resserrée. Mais lorsque nous passons par la porte étroite, son ampleur est sans limite. » Manuscript Releases, volume 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
चारों स्वर्गदूत, जो चारों पवनों को रोके हुए हैं, बाइबिलीय भविष्यवाणी के उस “क्रोधित घोड़े” को रोके हुए हैं, जो मृत्यु और विनाश उत्पन्न करता है। प्रकाशितवाक्य अध्याय नौ में, जहाँ प्रथम और द्वितीय हाय-तुरही की पहचान की गई है, वहाँ एक राजा की भी पहचान की गई है। उसकी पहचान प्रकाशितवाक्य “नौ-ग्यारह” में की गई है।
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Et ils avaient sur eux pour roi l’ange de l’abîme, dont le nom en hébreu est Abaddon, et qui, en grec, a pour nom Apollyon, comme étant au-dessus d’eux. Apocalypse 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Naamni, kanaaf amalaqni mooticha Islaamaa afaan Ibrootaatiin Abaddon, afaan Giriikiitiin immoo Apollyon dha. Kakuu Moofaa fi Kakuu Haaraa keessatti, kanneen afaan Ibrootaa fi afaan Giriikiin bakka bu’an keessatti, amala Islaamaa hiika maqoota lamaan kanaa keessatti argama. Jechoota lamaan keessatti hiikni isaanii “du’a fi badiisa” dha. Obboleettii White akka jettutti, “fardi aarii” ergamoonni afur, yeroo dhibba afurtamii afur kuma jechuunis warri kuma dhibba afurtamii afur mallatteeffamaa jiranitti, akka hin hiikamneef qabanii jiran sun, of keessaa bahee karaa isaa irratti “du’a fi badiisa” fiduuf barbaada.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
La première référence à l’islam dans les Écritures est Ismaël, le père de ceux qui adhèrent à la religion de l’islam. Dans cette première référence, il est identifié comme un homme sauvage, et le mot traduit par « sauvage » signifie « l’âne sauvage d’Arabie ». La première référence prophétique à l’islam est un symbole de la famille du cheval, et c’est par un cheval que les pionniers illustrèrent l’islam du premier et du second malheur sur les deux chartes sacrées. Les quatre vents d’Apocalypse chapitre sept sont tenus en échec, ou « retenus », jusqu’à ce que Dieu scelle Son peuple. Le processus de scellement des cent quarante-quatre mille est aussi le processus d’épreuve et le processus de purification.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Tous ces tableaux prophétiques sont représentés par la captivité de Daniel pendant soixante-dix ans, commençant avec Jehoïakim, symbole de la mise en puissance du premier message, jusqu’au « décret » qui appelle les hommes et les femmes à sortir de Babylone. La retenue, puis le relâchement de l’islam, constituent une caractéristique prophétique de l’islam en tant que symbole de la prophétie biblique.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Naja se označují jako „čtyři větry“, jsou zadržováni, dokud nejsou zapečetěni Boží služebníci. Na počátku druhého Běda, v časovém proroctví o třech stech devadesáti jednom roce a patnácti dnech, které se naplnilo 11. srpna 1840, byli „uvolněni“ čtyři andělé, představující islám druhého Běda. Na konci proroctví byli „zadrženi“.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
فقال للملاك السادس الذي معه البوق: أطلق الملائكة الأربعة المقيَّدين عند النهر العظيم الفرات. فأُطلق الملائكة الأربعة المُعَدّون لساعة ويوم وشهر وسنة، لكي يقتلوا ثلث الناس. رؤيا 9:14، 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Le 11 septembre 2001, le premier message dans l’histoire des cent quarante-quatre mille fut rendu puissant, lorsque l’islam du troisième malheur fut « délié ». Mais il fut aussitôt « retenu ». Sœur White explique pourquoi cela se produisit, mais nous devons d’abord nous rappeler que le but de l’islam, dans sa première référence biblique, était d’irriter les nations, car la main d’Ismaël serait contre tous, et la main de tous serait contre l’islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Et l’ange de l’Éternel lui dit : Voici, tu es enceinte, et tu enfanteras un fils, auquel tu donneras le nom d’Ismaël ; car l’Éternel a entendu ton affliction. Il sera comme un âne sauvage parmi les hommes ; sa main sera contre tous, et la main de tous sera contre lui ; et il habitera en face de tous ses frères. Genèse 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
بھوشَوِش بُتاب ژ آسلام دَر نُبوَّتِ مُقدَّس وَر ہاکہ جمہور قومانیٰ اِتِحاد کُنیٛت تا بَردّ آسلام بایستنت، پیش از اَنی کہ سازمانِ مِلَلِ مُتَّحد خَشُمِ خُد بر نگاهبانانِ سَبَّت فرود آوَرد. دَر یازدہمِ سپتامبرِ 2001، ہر کہ 9/11 را نشانِ آغازِ تِکرارِ توالیِ رویدادہای میلِریتی میفہمد، ہمانندِ «دانیال» گشت آنگاہ کہ او را بہ بابل بُردند تا ہفتاد سال. یہویاقیم آغازِ آن فرایندِ آزمون را معرّفی میکُند، و آسلامِ وایِ سوم آنگاہ رها شد، امّا بیدرنگ مہار گشت، تا خدا قومِ خُد را مُہر نَہد.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
« Cette vision fut donnée en 1847, alors qu’il n’y avait qu’un très petit nombre de frères adventistes observant le sabbat, et, parmi ceux-ci, peu pensaient que son observance fût d’une importance suffisante pour établir une ligne de démarcation entre le peuple de Dieu et les incroyants. Maintenant, l’accomplissement de cette vision commence à se manifester. “Le commencement de ce temps de détresse”, mentionné ici, ne se rapporte pas au moment où les plaies commenceront à être déversées, mais à une courte période juste avant qu’elles ne le soient, tandis que Christ est dans le sanctuaire. En ce temps-là, tandis que l’œuvre du salut s’achève, la détresse viendra sur la terre, et les nations seront irritées, tout en étant retenues de manière à ne pas empêcher l’œuvre du troisième ange. En ce temps-là, la “pluie de l’arrière-saison”, ou le rafraîchissement venant de la présence du Seigneur, viendra, afin de donner de la puissance à la voix forte du troisième ange et de préparer les saints à subsister durant la période où les sept dernières plaies seront déversées. » Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Ngwaga tsa masome a supa tsa ga Daniele di simologile ka Lwetse 11, 2001, fa Boislamo bo ne bo gololwa mme jwa galefisa ditšhaba ka go itaya ka tshoganyetso le ka go sa lebelelwa phologolo ya lefatshe ya Tshenolo kgaolo 13. Go tswa foo Boislamo bo ne jwa thibelwa, gore tiro ya moengele wa boraro e tle e konosediwe. Tiro ya moengele wa boraro ke go tiisa batho ba Modimo, mme erile tiro eo e simologa ka Lwetse 11, 2001, Pula ya Morago ya simolola go “kgatšha”. Kgaolo ya ntlha ya ga Daniele e bontsha tshegetso ya teko ya ba lekgolo le masome a manê a bone a sekete, e simologa ka Lwetse 11, 2001, mme e tswelela go fitlha “lentswe” la bobedi la Tshenolo kgaolo 18 le bitsa letsomane le lengwe la Modimo gore le tswe mo Babelona. Ka jalo Daniele o emela batho ba jaanong ba leng mo botshwaruong jwa semowa, go fitlha kwa bokhutlong tota jwa tshegetso ya teko. Bokhutlo jwa paka ya teko mo go Daniele kgaolo 1 bo supiwa e le “bokhutlo jwa malatsi.”
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Na mwisho wa siku zile ambazo mfalme alikuwa amesema waletwe kwake, mkuu wa matowashi akawaleta mbele ya Nebukadneza. Naye mfalme akasema nao; na miongoni mwao wote hakuonekana yeyote aliye kama Danieli, Hanania, Mishaeli, na Azaria; kwa hiyo wakasimama mbele ya mfalme. Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwaona kuwa bora mara kumi kuliko waganga wote na wanajimu waliokuwa katika ufalme wake wote. Danieli 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Jarrabban saddeet, kan agarsiisa qorannoo raajii Daani’elii fi namoota sadan kabajamoo sanaaf ta’e, yommuu isaan Nebukadneezar biraatti murtaa’anidha; achittis “falfaltootaa fi urjii ilaaltota mootummaa isaa hundumaa keessa jiran hunda caalaa dachaan kudhan fooyya’oo” ta’anii argaman. Qorannoon sadaffaan murtii agarsiisa; murtiin sunis “dhuma guyyootaatti” raawwatame. Kitaaba Daani’el keessatti, “dhumni guyyootaa” iddoo Daani’el carraa isaa keessatti dhaabatu dha.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Beaucoup seront purifiés, blanchis et éprouvés; mais les méchants feront le mal, et aucun des méchants ne comprendra; mais les sages comprendront…. Heureux celui qui attendra et qui parviendra jusqu’aux mille trois cent trente-cinq jours. Mais toi, va jusqu’à la fin; car tu te reposeras, et tu te tiendras dans ton héritage à la fin des jours.’”
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
«Le temps est venu pour Daniel de se tenir dans sa part. Le temps est venu pour que la lumière qui lui a été donnée aille au monde comme jamais auparavant. Si ceux pour lesquels le Seigneur a tant fait marchent dans la lumière, leur connaissance du Christ et des prophéties qui se rapportent à Lui s’accroîtra considérablement à mesure qu’ils approcheront de la fin de l’histoire de cette terre.» The Seventh-day Adventist Bible Commentary, volume 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
સિસ્ટર વ્હાઇટ દાનિયેલ અધ્યાય બારની દસમી કલમમાં દર્શાવાયેલ શુદ્ધિકરણની પ્રક્રિયા સાથે સંબંધિત રીતે “દિવસોના અંત”ને ઓળખાવે છે. તેઓ ઘણી વાર દસમી કલમનો, તેમજ તેરમી કલમના “દિવસોના અંત”નો ઉપયોગ કરે છે.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Kuni wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa…. Heri yeye anayengoja, na kufika siku zile elfu moja mia tatu na thelathini na tano. Lakini enenda wewe (Danieli) katika njia yako hata mwisho utakapokuwa: kwa maana utapumzika, nawe utasimama katika fungu lako mwisho wa siku.’
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
“Daniel ji vandag in sy erfdeel, en ons moet hom plek gee om tot die volk te spreek. Ons boodskap moet uitgaan soos ’n lamp wat brand. ‘In dié tyd sal Mígael opstaan, die groot vors wat die kinders van jou volk bystaan; en dit sal ’n tyd van benoudheid wees soos daar nie gewees het vandat ’n nasie ontstaan het tot op dié tyd nie; maar in dié tyd sal jou volk gered word, elkeen wat in die boek opgeskrywe gevind word. En baie van die wat in die stof van die aarde slaap, sal ontwaak, sommige tot die ewige lewe en sommige tot groot smaadheid, om vir ewig afgryslik te wees. En die verstandiges sal glinster soos die glans van die uitspansel, en die wat baie tot geregtigheid lei, soos die sterre vir ewig en altoos.’
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
“Tshegang eno di bontšha tiro e re tshwanetseng go e dira mo metlheng eno ya bofelo. Ga re a tsoga le fa e le ka seripa. Ga re na thata e e botlhokwa mo go direng tiro e e tshwanetseng go dirwa. Re tshwanetse go tsena mo botshelong, re tsena mo kopanong. Jaanong, gone jaanong, re tshwanetse go ema mo maemong ao mo go one boikwatlhao le boitshwarelo di tla nnang ditshupo tse di tlhomologileng tsa tiro ya rona. Go se nne le go ngangana. Go setse go le thari thata go dirisana le Satane mo tirong ya gagwe ya go foufatsa matlho. Go setse go le thari thata go reetsa meya e e tsietsang le dithuto tsa madimona.”
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
«On m’a chargée de dire que, lorsque le Saint-Esprit donnera la langue et l’expression, nous verrons s’accomplir une œuvre semblable à celle qui fut accomplie au jour de la Pentecôte. Les représentants du Christ travailleront avec intelligence. On ne trouvera pas ici un homme et là un autre cherchant à renverser et à détruire. »
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
«Avant que le décret n’enfante, avant que le jour passe comme la balle, avant que la colère ardente de l’Éternel vienne sur vous, avant que le jour de la colère de l’Éternel vienne sur vous, cherchez l’Éternel, vous tous, humbles du pays, qui mettez en pratique ses ordonnances ; recherchez la justice, recherchez l’humilité : peut-être serez-vous cachés au jour de la colère de l’Éternel.» Australian Union Conference Record, 11 mars 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
L’apposition du sceau sur les cent quarante-quatre mille, qui est représentée par les soixante-dix années de la captivité de Daniel à Babylone, est exposée en Daniel, chapitre douze, verset dix. Ce verset porte la signature de la « vérité », car il identifie les trois étapes qui constituent les caractéristiques du mot hébreu « vérité ». Beaucoup seront purifiés, blanchis, puis éprouvés. Daniel et les trois dignitaires furent purifiés par la crainte de Dieu au chapitre un, car ils résolurent de ne pas manger la nourriture de Babylone. Ils manifestèrent ensuite un visage rendu plus beau et plus plein que celui de ceux qui mangeaient la nourriture babylonienne. Leur visage était la justice de Christ, c’est-à-dire les vêtements blancs. Ils furent ensuite éprouvés lorsqu’ils entrèrent dans le jugement de Nebucadnetsar, à la fin des jours.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
“ਦਿਨਾਂ ਦੇ ਅੰਤ ਵਿੱਚ,” ਜਦੋਂ ਦਾਨੀਏਲ “ਆਪਣੇ ਹਿੱਸੇ ਵਿੱਚ” ਖੜ੍ਹਾ ਹੋਵੇਗਾ, ਤਦੋਂ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਲਈ “ਮਸੀਹ ਅਤੇ ਉਸ ਨਾਲ ਸੰਬੰਧਿਤ ਭਵਿੱਖਬਾਣੀਆਂ ਦਾ ਗਿਆਨ ਬਹੁਤ ਵਧਾਇਆ ਜਾਵੇਗਾ।” ਨਬੂਕਦਨੇੱਸਰ ਨੇ ਧਿਆਨ ਕੀਤਾ ਕਿ “ਬੁੱਧੀ ਅਤੇ ਸਮਝ ਦੇ ਸਭ ਮਾਮਲਿਆਂ ਵਿੱਚ,” ਦਾਨੀਏਲ ਅਤੇ ਉਹ ਤਿੰਨ ਸ਼੍ਰੇਸ਼ਠ ਪੁਰਸ਼ “ਉਸ ਦੇ ਸਾਰੇ ਰਾਜ ਦੇ ਸਭ ਜਾਦੂਗਰਾਂ ਅਤੇ ਜੋਤਿਸ਼ੀਆਂ ਨਾਲੋਂ ਦਸ ਗੁਣਾ ਚੰਗੇ” “ਪਾਏ ਗਏ।”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Daniel pasal satu menggambarkan pengalaman seratus empat puluh empat ribu orang, yang menjalani suatu proses pengujian dalam tiga tahap. Mengomentari proses itu, Sister White berkata, “Kata-kata ini menyajikan pekerjaan yang harus kita lakukan pada hari-hari terakhir ini. Kita belum setengah terjaga. Kita tidak memiliki kuasa yang mutlak perlu untuk melaksanakan pekerjaan yang harus dilakukan. Kita harus masuk ke dalam kehidupan, masuk ke dalam persatuan. Sekarang, tepat sekarang ini, kita harus berdiri pada posisi di mana pertobatan dan pengampunan menjadi ciri-ciri yang menonjol dari pekerjaan kita. Jangan ada pertengkaran.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Die toetsingsproses wat tot die “einde van die dae” lei, lei tot die opstanding van die twee getuies in Openbaring hoofstuk elf. Die werk wat ons nou moet doen, is om die boodskap van 11 September 2001 te aanvaar en wakker te word, soos voorgestel deur die droë, dooie bene. “Ons moet lewend word, tot eenheid kom.” Wanneer ons dit doen, sal die kenmerkende eienskappe van ons werk ons “berou en vergifnis” wees. Die kenmerkende eienskap van ons werk word voorgestel deur Daniël in hoofstuk nege, wanneer hy die Levitikus ses-en-twintig-gebed bid en om vergifnis vra vir sy sondes en die sondes van sy vaders, terwyl hy ook erken dat hy teen God in stryd gewandel het sedert die teleurstelling wat op 18 Julie 2020 die begin van die wagtyd gemerk het. Hy moet ook erken dat God gedurende daardie selfde tydperk teenoor hom in stryd gewandel het. Daniël verteenwoordig dié wat sedert 18 Julie 2020 deur ’n gevangenskap van “sewentig jaar” gegaan het.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Zaka makumi saba ni ishara ya “nyakati saba” za Mambo ya Walawi ishirini na sita. Kitabu cha Mambo ya Nyakati kinatufahamisha kwamba hizo zaka makumi saba zilikuwa kipindi ambacho nchi “ingefurahia” sabato ambazo haikuruhusiwa kuzifurahia kwa sababu ya uasi wa Israeli wa kale dhidi ya agano la Mambo ya Walawi ishirini na tano.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
按耶利米口中所说耶和华的话应验，直到这地享受安息；因为地土荒凉的日子便守安息，直满了七十年。历代志下 36:21。
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
En tant que symbole d’un « désert » prophétique, les « trois jours et demi » pendant lesquels les deux témoins d’Apocalypse onze furent morts dans la rue après le 18 juillet 2020 sont un symbole des « soixante-dix ans », et aussi un symbole des « sept temps ». À la « fin des jours », cela est un symbole de la fin des jours prophétiques qui furent scellés dans le livre de Daniel.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
1798లో దానియేలు గ్రంథము ముద్రవియ్యబడిన స్థితి నుండి తెరవబడెను, మరియు దానియేలు తన నియమిత స్థానములో నిలిచి, తన ఉద్దేశ్యమును నెరవేర్చుటకు సిద్ధముగా ఉండెను.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
«Երբ Աստված մարդուն հատուկ գործ է տալիս կատարելու, նա պետք է, ինչպես Դանիելը, կանգնի իր բաժնի և իր տեղի մեջ՝ պատրաստ պատասխանելու Աստծո կոչին, պատրաստ իրականացնելու Նրա նպատակը»։ Manuscript Releases, հ. 6, էջ 108։
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
No dia 22 de outubro de 1844, em cumprimento de Daniel, capítulo oito, versículo catorze, o livro de Daniel mais uma vez permaneceu na sua sorte. 1798 e 1844 são a conclusão da primeira e da segunda indignações, e, portanto, assinalam o fim dos “sete tempos”. O “fim dos dias”, no livro de Daniel, é um símbolo da conclusão de um cativeiro que é representado pelos “sete tempos”. Em Daniel, capítulo quatro, Nabucodonosor viveu como um animal enquanto “sete tempos” passaram sobre ele. Ao “fim dos dias”, o seu reino e a sua razão lhe foram restituídos.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Na alaa n yaa la ŋɔŋɔ, m ni Nebukadnezzar kɔ m ninmii saŋa, la m sukpiili lebgii n ti m paa Waazuŋa la, la m maali la m teeri la m yiti o yaa la ka o vuro baŋaa, one ka o naanam ka ane naanam ka kaare, la o soolem ka be zumbibsi n yela zumbibsi. La tinga la abidib faa boondib nane soka, la o tumi o nuriba yela saŋa la tobaaniba sɔb n tisiri, la tɔɔnde ka baŋ siaki o nuu, bɛ ka yeti o, “Fo tumi bo?” La wakat kan kɔŋa m sukpiili lebgii n ti m; la m naanam la zaya yela, m zi’eŋa la m yelmaane lebgii n ti m; la m tɔmbidiba la m na’ab dɔlla m; la ba maali m ka m paae m naanam po, la zi’eŋa kpakpaungo pahi m. Daniel 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
La fin du temps du scellement des cent quarante-quatre mille est représentée comme la « fin des jours » et, par conséquent, elle représente la conclusion symbolique des « soixante-dix ans » ainsi que des « sept temps ». En ce temps-là, la « repentance et le pardon » seront les traits caractéristiques qui représenteront l’œuvre de ceux qui étaient auparavant morts dans la rue qui traverse la vallée des ossements desséchés des morts.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Le trait visible de l’œuvre de repentance des cent quarante-quatre mille est représenté dans Ézéchiel, chapitre neuf, par les mots : « gémissant et criant ». Lorsque le peuple de Dieu confesse et délaisse ses péchés personnels, lorsqu’il reconnaît avoir répété les mêmes péchés que ses pères, lorsqu’il met de côté l’orgueil de son propre jugement et admet qu’il a marché à l’encontre de Dieu, et aussi que Lui-même a marché à leur encontre depuis que le temps de retardement est arrivé le 18 juillet 2020, alors il se trouvera qu’il possède « dix fois » plus de puissance prophétique que tous les autres sages de profession dans le royaume.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Le processus du scellement a commencé par le relâchement, puis par la retenue de l’islam. Ce processus s’achève comme il a commencé, lorsque l’islam est de nouveau relâché. Il est relâché à la fin des jours du temps du scellement, lequel, pour Daniel, était le décret de Cyrus qui appelait les hommes à sortir de Babylone. C’est là, à la fin des jours de purification, lors du jugement du « décret » de la loi du dimanche aux États-Unis, que les fidèles seront trouvés en possession d’une puissance prophétique « dix fois plus grande ».
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Vous placez la venue du Seigneur trop loin. J’ai vu que la pluie de l’arrière-saison venait [aussi soudainement que] le cri de minuit, et avec une puissance dix fois plus grande.” Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Nous commencerons l’examen du chapitre deux de Daniel dans le prochain article.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
«នេះហើយជាសម្រែកកណ្តាលអធ្រាត្រ ដែលត្រូវផ្តល់អំណាចដល់សាររបស់ទេវតាទីពីរ។ ទេវតាទាំងឡាយត្រូវបានចាត់មកពីស្ថានសួគ៌ ដើម្បីដាស់បរិសុទ្ធជនដែលបាក់ទឹកចិត្ត និងរៀបចំពួកគេសម្រាប់កិច្ចការដ៏មហិមាដែលនៅខាងមុខពួកគេ។ មនុស្សដែលមានទេពកោសល្យបំផុត មិនមែនជាអ្នកដំបូងដែលទទួលសារនេះទេ។ ទេវតាទាំងឡាយត្រូវបានចាត់ទៅរកអ្នកដែលទាបទន់ និងឧទ្ទិសខ្លួន ហើយជំរុញពួកគេឲ្យបន្លឺសម្រែកថា “មើល៍ កូនកំលោះមកហើយ; ចូរអ្នករាល់គ្នាចេញទៅទទួលទ្រង់!” អ្នកដែលត្រូវបានប្រគល់ទុកនូវសម្រែកនេះ បានប្រញាប់ប្រញាល់ ហើយក្នុងអំណាចនៃព្រះវិញ្ញាណបរិសុទ្ធ បានប្រកាសសារនោះ និងដាស់បងប្អូនរបស់ខ្លួនដែលបាក់ទឹកចិត្ត។ កិច្ចការនេះមិនបានឈរលើប្រាជ្ញា និងការសិក្សារបស់មនុស្សឡើយ ប៉ុន្តែឈរលើព្រះចេស្តារបស់ព្រះ; ហើយបរិសុទ្ធជនរបស់ទ្រង់ ដែលបានឮសម្រែកនោះ មិនអាចទប់ទល់វាបានឡើយ។ អ្នកដែលមានវិញ្ញាណខ្លាំងក្លាបំផុត បានទទួលសារនេះជាមុនគេ ហើយអ្នកដែលធ្លាប់ដឹកនាំក្នុងកិច្ចការនេះពីមុនមក គឺជាអ្នកចុងក្រោយដែលទទួលវា និងជួយបង្កើនសម្រែកថា “មើល៍ កូនកំលោះមកហើយ; ចូរអ្នករាល់គ្នាចេញទៅទទួលទ្រង់!”» Early Writings, 238.