“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
« Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. Voici le complément du livre de Daniel. » Conquérants pacifiques, 585.
The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.
La vérité que Jean désigne comme « la Révélation de Jésus-Christ », que le Lion de la tribu de Juda a ouverte progressivement pour son peuple depuis juillet 2023, est portée à sa perfection lorsque le livre de Daniel est rapproché du livre de l’Apocalypse. Le chapitre deux de Daniel représente le message du deuxième ange dans le contexte de l’épreuve de l’image de la bête des derniers jours. Il met en évidence un processus d’épreuve et une période d’épreuve déterminée.
The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.
دانیال کے باب دو کا زمانہ اور عمل، جو دانیال کی اسیری کے ستر برسوں سے ظاہر کیا گیا ہے، میلری تاریخ میں پروٹسٹنٹس کے آزمائشی دور کی تمثیل تھا۔ پروٹسٹنٹس اپنی آزمائش کے عمل میں ناکام ہوئے اور روم کی بیٹیاں بن گئے۔ نبوتی طور پر بیٹی اپنی ماں کی تمثیل ہوتی ہے؛ اور روم ایک نبوتی درندہ ہے۔ اُن کی ناکامی اور اس کے بعد روم کی بیٹیوں میں منتقل ہو جانا، ہماری موجودہ تاریخ میں حیوان کی شبیہ کے امتحان کی تمثیل ہے، کیونکہ وہ حیوان کی ایک شبیہ میں منتقل ہو گئے۔ لہٰذا ہمارا موجودہ آزمائشی عمل دانیال کی اسیری کے ستر برسوں سے بھی ظاہر کیا گیا ہے، اور میلری تحریک کے دوران دوسرے فرشتے کے پیغام کی تاریخ سے بھی۔
In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.
Mu mateka y’ubutumwa bw’umumarayika wa kabiri bwatangiye ku wa 11 Nzeri 2001, hariho igihe cyihariye n’inzira y’igeragezwa byagereranyijwe mu buryo bw’ikigereranyo nk’inzozi z’igishushanyo cya Nebukadinezari cy’inyamaswa; kuko ubwami mu buhanuzi bwa Bibiliya na bwo ari inyamaswa. Nebukadinezari n’abanyedini b’indobanure b’Abakaludaya bahagarariye abananirwa ikigeragezo, naho Daniyeli n’abasore batatu b’indahemuka bahagarariye abatsinda ikigeragezo. Bishobora kugaragara ukundi, ariko kunanirwa kwa Nebukadinezari kwemezwa mu gice cya gatatu cya Daniyeli.
In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.
Pe kɔkɔbii no mu, a wɔgyina hɔ ma wɔ Daniel ti baako ne abien nyinaa mu no, nkɔmhyɛ ho agyiraehyɛde pɔtee bi wɔ hɔ a ɛne nokware ahorow a wɔde asi hɔ nnansa yi ara wɔ Adiyisɛm nhoma no mu no hyia pɛpɛɛpɛ. Wɔ ti baako no mu no, “nnawɔtwe du” gyinae sɛ kɔkɔbii bere a ɛmaa Daniel daa suban a eye na esõ adi, efisɛ odii ɔsoro aduan no; na apiafo kuw foforo no de, wɔdaa wɔn a wodii ɔhene no aduan no suban adi. Nkɔmhyɛ mu no, ɔhene yɛ ahenni, na saa ara nso na nkɔmhyɛ mu no ɔhene anaa ahenni yɛ aboa. Wɔn a wɔn animhwɛ daa nea efii ɔhene no aduan a wodii no mu bae no adi no, wɔdaa aboa no suban adi.
In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.
Mu lugero lwa kabiri rwa Daniyeli, Daniyeli yasengeraga kugira ngo amenye “ibanga” ryari ryahishwe ry’inzozi z’igishushanyo cya Nebukadinezari. Yagombaga kumenya icyo iyo nzozi yari cyo, kandi n’icyo yasobanuraga. Ahagarariye abari mu minsi y’imperuka bashaka gusobanukirwa amabanga ajyana no kudapfundururwa kw’Ibyahishuwe bya Yesu Kristo, kuko kudapfundururwa kw’Ibyahishuwe bya Yesu Kristo ari ryo “banga” rya nyuma ry’ubuhanuzi ridapfundururwa mbere y’uko igihe cy’imbabazi kirangira. Abahanuzi bose, harimo na Daniyeli, barimo kugaragaza iminsi y’imperuka. Umuhati wa Daniyeli wo gusobanukirwa iryo “banga” wari umuhati w’ubuzima cyangwa urupfu, nk’uko no kugeragezwa kw’ishusho y’inyamaswa kuri ubwoko bw’Imana mu minsi y’imperuka na ko kuri uko.
“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.” Manuscript Releases, volume 15, 15.
„Mwenyezi Mungu amenionyesha wazi kwamba sanamu ya mnyama itafanywa kabla ya muda wa rehema kufungwa; kwa maana hiyo ndiyo itakuwa jaribu kuu kwa watu wa Mungu, ambalo kwalo hatima yao ya milele itaamuliwa.” Manuscript Releases, volume 15, 15.
The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.
La prière de Daniel, alors qu’il cherchait à comprendre le « secret », représente un jalon précis dans l’histoire du peuple de Dieu dans les derniers jours. Le livre de Daniel fournit deux témoins qui établissent le jalon de la « prière » dans les derniers jours. Ce jalon se situe dans la période de temps représentée par le deuxième message de chaque ligne de réforme.
The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.
Le cadre prophétique des deux prières est les soixante-dix années de captivité, lesquelles, en tant que symbole, représentent les « sept temps » de Lévitique vingt-six. Dans Daniel deux, au premier verset, le nom « Nebucadnetsar » est redoublé; or le redoublement d’un mot dans l’Écriture est un symbole du message du deuxième ange.
There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.
Ana marejeo kadhaa katika maandishi ya Dada White yanayoitambulisha Danieli sura ya tatu kuwa ishara ya sheria ya Jumapili. Danieli sura ya kwanza ina kila sifa ya ujumbe wa malaika wa kwanza, na tunaelezwa kwamba huwezi kuwa na ujumbe wa tatu (Danieli sura ya tatu) bila kuwa na ujumbe wa kwanza na wa pili.
The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.
Le test de l’image de la bête a été défini par Ellen White comme l’épreuve que nous devons traverser avant la clôture du temps de grâce et avant d’être scellés. Lorsque la musique retentit dans Daniel chapitre trois, le temps de grâce se clôt symboliquement, car le chapitre trois représente la loi du dimanche. La musique de Nebucadnetsar représente la mélodie que la prostituée de Tyr se met alors à chanter aux rois de la terre à la fin des soixante-dix années symboliques pendant lesquelles elle avait été oubliée.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Et il arrivera en ce jour-là que Tyr sera oubliée pendant soixante-dix ans, selon les jours d’un seul roi ; au bout de soixante-dix ans, il en sera de Tyr comme de la prostituée qui chante. Prends une harpe, parcours la ville, toi, prostituée oubliée ; fais entendre de douces mélodies, chante de nombreux cantiques, afin qu’on se souvienne de toi. Et il arrivera, au bout de soixante-dix ans, que le Seigneur visitera Tyr ; alors elle retournera à son salaire, et se livrera à la prostitution avec tous les royaumes du monde sur la face de la terre. Ésaïe 23:15–17.
Sister White identifies the three angel’s messages as three tests.
Sœur White identifie les messages des trois anges comme trois épreuves.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.
“Wengi waliotoka kwenda kumlaki Bwana-Arusi chini ya jumbe za malaika wa kwanza na wa pili, waliikataa ya tatu, ujumbe wa mwisho wa kuwapima utakaotolewa kwa ulimwengu, na msimamo wa namna iyo hiyo utachukuliwa wakati mwito wa mwisho utakapofanywa.” Review and Herald, October 31, 1899.
Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.
Kwa mashahidi kadhaa, Danieli sura ya pili, ni ujumbe wa malaika wa pili. Historia ya kutiwa nguvu kwa malaika wa kwanza hadi hukumu, ndiyo historia inayowakilishwa na miaka sabini ya utumwa wa Danieli. Mandhari ya sala ya Danieli katika sura ya pili, hutokea ndani ya miaka sabini, ambayo ni ishara ya “nyakati saba”.
The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.
Lo khuleko ya kha ndima ya vhuṱahe i thoma nga u humbula nga ho livhaho miṅwaha ya fusumbe. Vhubvumo ha vhuporofita ha dzikhuleko dzoṱhe mbili vhu fana. Dzi imela zwipida zwo fhambanaho zwa yeneyo khuleko nthihi, fhedzi dzoṱhe dzo vhewa kha vhubvumo vhuthihi ha “zwifhinga zwa sumbe,” nahone dzoṱhe dzi tendelana na tshiga tsha nḓila tsha “khuleko” tsho vheiwaho kha ḓivhazwakale ya vha zwigidi zwa ḓana na maṋa-mavhi vha maḓuvha a u fhedzisela.
When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.
जब दानिय्येल नौवें अध्याय में प्रार्थना करता है, तब वह भविष्यवाणी की दृष्टि से बाबुल के राज्य से मादियों और फारसियों के राज्य तक के एक “संक्रमण-काल” में होता है। वह संक्रमण-बिंदु एक मार्गचिह्न भी है, और वह तीसरे स्वर्गदूत की गति के उसी संक्रमण-बिंदु के साथ भी मेल खाता है, जब परमेश्वर के लोग “लौदीकियावासी” के रूप में गली में मर जाते हैं, और “फिलाडेल्फियावासी” के रूप में कब्र से बाहर आते हैं। पहले स्वर्गदूत की गति का संक्रमण-बिंदु दानिय्येल के संक्रमण-बिंदु और तीसरे स्वर्गदूत की गति—दोनों के साथ मेल खाता है, और ये तीनों सीधे तौर पर लैव्यव्यवस्था छब्बीस के “सात कालों” से जुड़े हुए हैं। मिलरवादी आंदोलन में फिलाडेल्फिया से लौदीकिया का संक्रमण 1856 में “सात कालों” पर “नई ज्योति” के आगमन के साथ हुआ, और उसके बाद 1863 में “सात कालों” का सर्वथा अस्वीकार कर दिया गया। दानिय्येल नौवें अध्याय में, मिलरवादी काल में पहले स्वर्गदूत की गति में, और हमारे समय में तीसरे स्वर्गदूत की गति में—इन सब में एक ऐसा संक्रमण-बिंदु है जो एक-दूसरे के साथ मेल खाता है, और ये तीनों संक्रमण-बिंदु “सात कालों” के संदर्भ-परिप्रेक्ष्य के भीतर स्थापित हैं।
In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.
Dans l’histoire du processus d’épreuve, Daniel représente le messager à qui la lumière est donnée et qu’il partage d’abord avec ses trois compagnons, typifiant ainsi le rôle prophétique d’« Élie », qui est la « voix de celui qui crie dans le désert ».
The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.
Le « secret » du chapitre deux de Daniel révèle que le huitième royaume de la prophétie biblique est « du nombre des sept » royaumes. En tant que première représentation des royaumes de la prophétie biblique, il se rattache donc à la dernière représentation des royaumes de la prophétie biblique que l’on trouve au chapitre dix-sept de l’Apocalypse. Le huitième royaume, étant « du nombre des sept » royaumes précédents, désigne le point de transition qui établit Babylone moderne comme l’union triple du dragon, de la bête et du faux prophète. Le songe de la statue de Nebucadnetsar identifie en définitive le huitième royaume terrestre de l’histoire prophétique.
A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.
𞤀 𞤈𞤫𞤱𞤲𞤺𞤮𞤪𞤣𞤮 𞤱𞤮 𞤤𞤫𞤹𞤣𞤵 𞤦𞤫 𞤯𞤫𞤤𞤺𞤫 𞤀𞤤𞤪𞤭𞤢 𞤀 𞤱𞤢𞤼𞤫 𞤉𞤢𞤴𞤦𞤫 𞤲𞤣𞤫 𞤸𞤵𞤤𞤣𞤫 𞤁𞤭𞤦𞤫𞤤, 𞤲𞤣𞤫 𞤧𞤢𞤪𞤢𞤲𞤺𞤮 𞤱𞤮 𞤧𞤫𞤦𞤢𞤼𞤢 𞤤𞤫𞤫𞤤𞤮 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮-𞤲𞤣𞤺𞤢𞤪𞤫 𞤐𞤫𞤦𞤵𞤳𞤣𞤫𞤲𞤫𞤦𞤢𞤪 𞤤𞤫 𞤶𞤮𞥅𞤪𞤭𞤲𞤣𞤫 𞤞𞤵𞤲𞤭𞤪𞤫 𞤢 𞤯𞤫𞤤𞤺𞤫 𞤣𞤢𞤩𞤢𞤪𞤫 𞤧𞤢𞤬𞤢𞤪𞤫 𞤳𞤢𞤤𞤣𞤮𞤲𞤺𞤫, 𞤲𞤣𞤫 𞤲𞤣𞤮 𞤪𞤫𞤤𞤫𞤯𞤵𞤪𞤫𞤼𞤮 𞤶𞤢𞤱𞤼𞤫𞤪𞤫 𞤦𞤫 𞤧𞤫𞤦𞤢𞤼𞤫 𞤲𞤣𞤫 𞤶𞤮𞤤𞤢𞤸𞤮 𞤒𞤫𞤱𞤫𞤤𞤢𞤼𞤭𞤮𞤲 𞤤𞤫𞤲𞤺𞤮 𞤧𞤭𞥅𞤼𞤫𞤪𞤫𞤯𞤮. 𞤂𞤮𞤤𞤤𞤭, 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮-𞤲𞤣𞤺𞤢𞤪𞤫 𞤐𞤫𞤦𞤵𞤳𞤣𞤫𞤲𞤫𞤦𞤢𞤪 𞤱𞤮 𞤯𞤫𞤪𞤣𞤮 𞤫 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮 𞤲𞤣𞤺𞤢𞤪𞤫 𞤲𞤺𞤢𞤤𞤳𞤢 𞤦𞤫 𞤲𞤢𞥅𞤼𞤢𞤲𞤣𞤭𞤪𞤫 𞤥𞤢𞤳𞤳𞤮 𞤶𞤢𞤱𞤼𞤫𞤪𞤫 𞤧𞤢𞤬𞤢𞤪𞤫. 𞤐𞤣𞤫 𞤫 𞤸𞤮𞤤𞤴𞤭𞤲𞤺𞤮 “𞤤𞤫𞤫𞤤𞤮 𞤯𞤫𞤤𞤺𞤫”.
That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.
En soi, cela constitue la confirmation de l’importance de reconnaître le point de transition qui se produit dans le mouvement du troisième ange; mais le « secret » est aussi la clé qui rassemble et établit une grande partie de ce que les articles précédents ont identifié concernant l’histoire qui a suivi le 18 juillet 2020. Dans ces articles, il a été présenté que les quatre balises de chacun des mouvements sacrés de réforme, représentés par les soixante-dix années de captivité de Daniel, possèdent toujours le même thème.
Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.
Nämä neljä tienviittaa Kristuksen aikana asetettiin ”kuoleman ja ylösnousemuksen” yhteyteen. Ensimmäinen tienviitta, joka kuvasi ensimmäisen sanoman voimaannuttamista, oli Kristuksen kaste, kuoleman ja ylösnousemuksen vertauskuva. Toinen tienviitta, joka kuvaa tuon historian ensimmäistä pettymystä, oli Lasaruksen kuolema ja ylösnousemus. Kolmas tienviitta oli voitollinen tulo Jerusalemiin, joka edustaa keskiyön huutoa. Kristus oli matkalla kuolemaansa ja ylösnousemukseensa, ja Lasarus, kuoleman ja ylösnousemuksen elävä edustaja, johti kulkuetta. Lasarus osoittaa myös, että keskiyön huudon julistamisen aikana Jumalan kansa ”sinetöidään”.
“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
« Ce miracle suprême, la résurrection de Lazare, devait apposer le sceau de Dieu sur son œuvre et sur sa prétention à la divinité. » The Desire of Ages, 529.
The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
Le quatrième jalon du jugement fut la croix, qui fut aussi une mort et une résurrection. La période de ces quatre jalons est représentée par les soixante-dix années de captivité de Daniel.
In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
N´akontabir bi Indiao Millerita, an tema ket ti “principio a maysa nga aldaw para iti maysa a tawen,” ket iti Agosto 11, 1840, ti pannakapasingked dayta a principio. Ti umuna a pannakaupay ket bungan ti saan a umiso nga aplicacion ti principio a maysa nga aldaw para iti maysa a tawen. Ti Midnight Cry ket isu ti pannakaammo a naan-anay ti principio a maysa nga aldaw para iti maysa a tawen iti pannakikadua na iti padto a dua ribu ket tallo a gasut a tawen ken iti padto a dua ribu ket limang a gasut ket dua pulo a tawen, ket kalpasanna, ti Investigative Judgment ket nangrugi idi natungpal dagita a padto a maysa nga aldaw para iti maysa a tawen idi Oktubre 22, 1844. Ti tema dagiti amin nga uppat a waymarks iti pakasaritaan dagiti Millerita ket ti “principio a maysa nga aldaw para iti maysa a tawen.” Ti panawen dagiti uppat a waymarks ket naitakder babaen kadagiti pitopulo a tawen ti pannakakayaw ni Daniel.
In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.
Ib hnub ntawm vajntxwv Davi, lub ntsiab lus yog “lub phij xab ntawm Vajtswv.” Thaum Davi tau txais hwjchim lawm, nws thiaj txiav txim siab coj lub phij xab los rau hauv lub nroog ntawm Davi.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
David alla et s’éleva de plus en plus, et l’Éternel, le Dieu des armées, était avec lui. 2 Samuel 5:10.
The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
͏The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.
La 11 septembrie 2001, Islamul din „a treia Vai” a fost dezlegat, iar apoi restrâns. 18 iulie 2020 a fost o predicție eșuată cu privire la rolul Islamului. Solia care aduce la viață oasele uscate ale morților vine din „cele patru vânturi”, care sunt un simbol al Islamului și reprezintă solia Strigătului de la Miezul Nopții. Ruina națională care urmează apostaziei naționale a legii duminicale în Statele Unite este adusă de Islamul din „a treia Vai”. Perioada acelor patru semne de hotar este reprezentată de cei șaptezeci de ani ai captivității lui Daniel.
The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.
Le mouvement du premier ange représente le mouvement du troisième ange, et le message du Cri de Minuit dans l’histoire millérite fut une correction de la prédiction erronée qui produisit la première déception.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Oludda mu omuyaga baalaba mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okulindiriza n’obugumiikiriza okutuukirira okw’okwolesebwa. Obujulizi bwe bumu obwabakulembeza okusuubira Mukama waabwe mu 1843, bwabaleetera okumusuubira mu 1844.” Early Writings, 247.
The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.
Le même témoignage d’une attaque islamique contre Nashville est le témoignage d’une attaque contre Nashville qui aura lieu en réponse à l’imposition de l’adoration dominicale. Les écrits de l’Esprit de prophétie ne faillissent jamais. La prédiction d’une attaque contre Nashville est exposée dans les écrits de l’Esprit de prophétie. La prédiction concernant Nashville s’accomplira, mais la prédiction de l’attaque contre Nashville reposera sur une correction de la prédiction antérieurement démentie, comme ce fut le cas dans l’histoire millérite. Elle s’accomplit au quatrième jalon, qui est le jalon représentant le « jugement ».
Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.
Jésus illustre toujours la fin par le commencement, et puisque le premier waymark du 11 septembre 2001 fut une attaque de l’islam, ainsi, lors du jugement de la loi dominicale, il y aura une attaque islamique contre Nashville. Il se peut fort bien qu’elle comprenne aussi d’autres cibles, mais le message du Grand Cri de Minuit est le message qui constitue une correction du message qui produisit la première déception. La première déception fut causée par le péché consistant à appliquer l’élément temporel à la prédiction, et non par les paroles d’Ellen White.
It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.
እርሱ ለመገንዘብ የሚገባው፣ በመጀመሪያው መልእክት “መጠናከር” የሚጀምሩት አራቱ የመንገድ ምልክቶች (በዳንኤል ውስጥ ይህ በምሳሌያዊው ሰባ ዓመታት መጀመሪያ ይከሰታል) ሁልጊዜ በአንድ እና በዚያው ጭብጥ እንደሚገዙ ነው። መስከረም 11, 2001 እንደ ትንቢት ፍጻሜ ከተቀበላችሁት፣ በትንቢታዊ ሁኔታ “የተሰወረውን መጽሐፍ” በልታችኋል። ያንን እውነት በእውነት የበሉ ሰዎች ጥቂቶች ብቻ ነበሩ፣ ነገር ግን በዳንኤል የተወከሉ ሆነው በልባቸው በባቢሎን ምግብ እንዳይረክሱ የወሰኑ አንዳንዶች ነበሩ። ሆኖም መስከረም 11, 2001 የትንቢት ፍጻሜ ነበር ብለው የሚናገሩ ሰዎች ሳሉ፣ ነገር ግን ያ እስልምና አልነበረም፣ ይልቁንም የቡሽ ቤተሰብ፣ ወይም ግሎባሊስቶች፣ ወይም ኢየሱሳውያን፣ ወይም CIA፣ ወይም በዘመናዊ የሴራ ጽንሰ-ሐሳብ አራማጆች ብዙ ጊዜ የሚጠቀሱት የተለመዱ ተጠርጣሪዎች ውስጥ አንዱ ወይም የእነዚህ ጥምረት ነበር ብለው የሚከራከሩ አሉ። ኢየሱስ አልፋና ኦሜጋ እንደሆነ፣ መጨረሻውን በመጀመሪያው ይገልጣል፤ ስለዚህ በመስከረም 11, 2001 በትንቢታዊ ሁኔታ የተወከለውን ነገር በተመለከተ እኛ የተሳሳትን ከሆነ፣ የትንቢት “እውነት” ቃልን በትክክል ለመከፋፈል ያለንን ችሎታ እያፈረስን ነው።
The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.
Renforcement du premier message dans l’histoire millérite, l’islam du deuxième Malheur en fut l’agent; et ce renforcement préfigurait celui du 11 septembre 2001, provoqué par l’islam du troisième Malheur.
Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.
ئىسلام بىرىنچى يول بەلگىسىدە ئىسلامنى ئاخىرقى يول بەلگىسىدە تونۇشتۇرىدۇ. ئاخىرقى يول بەلگىسى ھۆكۈمنى ئىپادىلەيدۇ، ۋە ئامېرىكا قوشما شتاتلىرى يەكشەنبە قانۇنىدا ھۆكۈم قىلىنىدۇ. بۇ، ئېزەكىيەل كىتابىنىڭ ئوتتۇز يەتتىنچى بابىدىكى ئىككىنچى خەۋەردۇر؛ ئۆلۈكلەرنى تىرىلدۈرىدىغان دەل شۇ خەۋەردۇر، ۋە ئۇ خەۋەر ئۈچىنچى يول بەلگىسىنىڭ خەۋىرى، يەنى يېرىم كېچە نىداسىدۇر. ئۇ، مەسىھنىڭ «ئېشەك»كە مىنىپ غەلبىلىك كىرىشى بىلەن تىپلەشتۈرۈلگەن پېچەتلەش خەۋىرىدۇر؛ «ئېشەك» ئىسلامنىڭ سىمۋولىدۇر. يېرىم كېچە نىداسىنىڭ پېچەتلەش خەۋىرى ئىسلام ئارقىلىق يەتكۈزۈلىدۇ.
Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.
Dites à la fille de Sion : Voici, ton Roi vient à toi, plein de douceur, et monté sur un âne, et sur un ânon, le petit d’une ânesse. Matthieu 21:5.
Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.
La seconde prophétie d’Ézéchiel vient des « quatre vents », lesquels sont également un symbole de l’islam. Il est absolument essentiel d’être clair sur cette vérité, car le message qui constitue le Cri de Minuit est le message qui identifie l’islam du troisième Malheur comme la puissance qui fait venir le jugement sur les États-Unis au moment de la loi du dimanche, et qui produit la ruine nationale qui suit le décret.
The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.
Die sieben Posaunen der Offenbarung waren Gottes Gerichte über die Durchsetzung der Sonntagsverehrung sowohl durch das heidnische Rom als auch durch das päpstliche Rom.
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The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.
Na vani i Liutuki e Va e liutaki mai vei Roma vakapekani ni oti nodra vakatauca o Constantine na imatai ni lawa ni Siga Tabu ena yabaki 321.
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The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.
La cinquième et la sixième Trompettes (qui sont aussi le premier et le second Malheurs de l’islam) étaient les jugements de Dieu contre la Rome papale pour la loi papale sur le dimanche promulguée au Concile d’Orléans, en l’an 538.
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The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.
Trompet ketujuh (yang merupakan Malapetaka ketiga dari Islam) adalah penghakiman yang didatangkan atas Amerika Serikat ketika negara itu menegakkan ibadah hari Minggu pada masa yang akan datang dekat.
Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.
ইসলামের তৃতীয় দুর্দশা ১১ সেপ্টেম্বর, ২০০১-এর প্রথম পথচিহ্নকে প্রতিনিধিত্ব করে। ১৮ জুলাই, ২০২০-এ ন্যাশভিলের উপর ইসলামের আক্রমণ-সম্পর্কিত ব্যর্থ ভবিষ্যদ্বাণী প্রথম হতাশাকে, অর্থাৎ দ্বিতীয় পথচিহ্নকে, প্রতিনিধিত্ব করে। ইসকিয়েলের দ্বিতীয় ভাববাণীতে, অধ্যায় সাঁইত্রিশে, যেভাবে ইসলামের “চার বায়ু”-র বার্তা উপস্থাপিত হয়েছে, তা মধ্যরাত্রির ক্রন্দনকে, অর্থাৎ তৃতীয় পথচিহ্নকে, প্রতিনিধিত্ব করে; এবং তারপর ১৮ জুলাই, ২০২০-এর ব্যর্থ ভবিষ্যদ্বাণীর পরিপূর্ণতার চতুর্থ পথচিহ্নটি রবিবার-আইনে সংঘটিত হয়। এগুলোই সেই চারটি ভাববাণীমূলক পথচিহ্ন, যা এক লক্ষ চুয়াল্লিশ হাজারের ভাববাণীমূলক ইতিহাসে সংঘটিত হয়, যেমনটি দানিয়েলের সত্তর বছরের বন্দিত্বের দ্বারা উপস্থাপিত হয়েছে।
The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.
La reconnaissance du message du Cri de Minuit constitue un élément primordial du « secret » qui fut révélé en type à Daniel, lorsqu’il pria pour comprendre le songe de l’image de Nebucadnetsar. Sa prière est un jalon situé à la fin des trois jours et demi de mort des deux témoins d’Apocalypse onze. La prière de Daniel selon Lévitique vingt-six, telle qu’elle est rapportée au chapitre neuf, eut lieu dans la première année de Darius. Cela situe ses prières à des points de transition.
The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.
Op die keerpunt in die Milleritiese geskiedenis was dit 1856 toe die Milleritiese beweging, volgens James en Ellen White, van Filadelfia na Laodicéa oorgegaan het. In daardie selfde jaar het “nuwe lig” oor die “sewe tye” in Hiram Edson se artikels in die Review and Herald verskyn, maar in 1863 (“sewe tye” later) is die “sewe tye” heeltemal verwerp. Daniël het “die gebed” gebid wat geïdentifiseer word as “die geneesmiddel” vir die “verstrooiing” van die “sewe tye” op die oorgangspunt tussen die eerste en tweede koninkryke van Bybelprofesie.
Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.
Tatu na nusu ni ishara ya miaka elfu moja mia mbili na sitini, ambayo nayo kwa upande wake ni ishara ya “nyakati saba.” Tarehe 18 Julai 2020, vuguvugu la Laodikia la Future for America lilidhihirisha uasi dhidi ya amri ya Mungu ya kutoning’iniza tena kamwe ujumbe wa kinabii juu ya wakati. Ndipo vuguvugu hilo “likauawa” na “kutawanywa” katika njia ya Ufunuo kumi na moja, ipitayo katika bonde la mifupa mikavu ya wafu la Ezekieli. Mwishoni mwa wakati huo wa “kutawanywa,” ambao pia ni “wakati wa kukawia” wa mfano wa wanawali kumi, sasa wanaitwa watoke makaburini mwao kwa “sauti ya mtu aliaye” kutoka ndani ya “jangwa” la zile siku “tatu na nusu.”
Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.
Sida Milleri kiizze yenniree, isaan yeroo sanatti “yeroo turtii” taʼuu isaa kan Matayos boqonnaa digdamii shanii fi Habaaqquuq boqonnaa lama keessatti ibsame hubatan, akkasumas “dhugaa baatota duʼan lamaan” immoo yeroo “sagaleen lafa onaa keessatti” iyyu, iddoo jiran beekuun isaan irraa barbaachisa. Isaan “faffacaʼanii” akka jiran hubachuu qabu. Hubannoon sun waamicha gara “kadhannaa” ti; garuu kadhannaa qofa miti, waamicha gara kadhannaa Leewwota digdamii jahaanii kan Daaniʼel ti. Kadhannaa addaa sana malee, haaromsi hin jiru. Haaromsi sun keessaa ceʼumsa Laaʼodiiqeyaa irraa gara Filadelfiyaatti godhamu mallatteeffata; akkasumas uumama raajii kan saddeettaffaa keessaa torban taʼe ni uuma, akkuma fakkeenyi Nebukadnezaar kan Daaniʼel boqonnaa lama keessatti mirkaneessu.
When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.
Bila doa pertobatan dan pengakuan itu telah terlaksana, janjinya ialah bahwa Allah kemudian akan mengingat perjanjian-Nya dan menghimpunkan umat-Nya yang tercerai-berai. Nubuat pertama Yehezkiel mengumpulkan tulang-tulang itu, lalu nubuatnya tentang “keempat angin” mengubah “orang-orang Filadelfia” yang baru dilahirkan itu menjadi suatu tentara yang besar… suatu tentara yang besar yang, menurut Wahyu sebelas, kemudian harus “diangkat ke sorga” dengan suatu “awan malaikat”. Maka merekalah “panji-panji” Tuhan.
The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.
“ምሥጢሩ” የዳንኤል ሁለት፣ የይሁዳ ነገድ አንበሳ አሁን እየገለጠ እንዳለው፣ “ከሰባቱ የሆነ ስምንተኛው” የሚባለውን ክስተት ያረጋግጣል… እንዲሁም የዳንኤል ሁለት ሌላ ሁሉ ትንቢታዊ አካል ከራእይ አሥራ አንድ የሁለቱ ምስክሮች ትንቢታዊ ቅደም ተከተል ጋር ይጣጣማል። የራእይ ምዕራፍ አሥራ አንድ ሁለቱ ምስክሮች፣ የእሁድ ሕግ በሚከሰትበት በዚያው “ሰዓት” “እንደ ዓላማ ከፍ ይላሉ”፤ ምክንያቱም በራእይ ምዕራፍ አሥራ አንድ “ታላቁ መናወጥ” ጊዜ ከፍ ይላሉና። “ታላቁ መናወጥ” የከተማይቱን አሥረኛ ክፍል ያጠፋል፤ እናም አሜሪካ የ“አሥሩ ነገሥታት” ዋና ንጉሥ ናት፣ ልክ እንደ ፈረንሳይ እንደነበረችው፣ የፈረንሳይ አብዮት “መናወጥ” ፈረንሳይን በራእይ ምዕራፍ አሥራ አንድ ፍጻሜ መሠረት ባጠፋት ጊዜ።
The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.
L-accomplissement parfait de ce tremblement de terre s’opère sur la bête de la « terre », et la loi du dimanche dans le royaume de la bête de la terre produit un ébranlement. L’accomplissement parfait du « tremblement de terre » d’Apocalypse onze est la loi du dimanche, lorsque la bête de la « terre » est « ébranlée » et que l’apostasie nationale est suivie de la ruine nationale. À cette heure-là, les deux témoins sont « élevés comme une enseigne ». Ils « montent au ciel dans les nuées », tout comme le Christ monta au ciel pour la dernière fois. Ses dernières paroles aux disciples, qui sont la figure du peuple de Dieu des derniers jours, lequel doit lui aussi être élevé au ciel comme une enseigne, sont rapportées dans le livre des Actes.
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.
«И Ӯ ба онҳо гуфт: “Ба шумо дода нашудааст, ки вақтҳо ё мавсимҳоеро бидонед, ки Падар онҳоро дар ихтиёри Худ ниҳодааст. Аммо шумо қувват хоҳед ёфт, ҳангоме ки Рӯҳулқудс бар шумо нозил шавад; ва шоҳидони Ман хоҳед буд ҳам дар Ерусалим, ва дар тамоми Яҳудия, ва дар Сомария, ва то канори дурдасттарини замин.” Ва чун ин суханонро гуфт, дар ҳоле ки онҳо менигаристанд, Ӯ боло бурда шуд; ва абре Ӯро аз пеши назари онҳо гирифт.» Аъмол 1:7–9.
Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.
Nga la a nga long long kam ba dei ka “ensign” ki dei ban phai noh na ka jingpyndonkam ïa ki “times and seasons”, lada ki kwah ban pdiang ïa ka bor jong U Mynsiem Bakhuid ban pyndep ïa ka kam jong ka “ensign”.
The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.
ਕਿਤਾਬ-ਏ-ਦਾਨੀਏਲ ਦੇ ਦੂਜੇ ਅਧਿਆਇ ਵਿੱਚ ਦਾਨੀਏਲ ਉੱਤੇ ਜੋ “ਭੇਦ” ਪ੍ਰਗਟ ਕੀਤਾ ਗਿਆ ਸੀ, ਉਹ ਯਿਸੂ ਮਸੀਹ ਦੇ ਪ੍ਰਕਾਸ਼ ਦੀ ਉਹੀ ਗੁਪਤ ਗੱਲ ਹੈ ਜੋ ਮਿਹਰਬਾਨੀ ਦੇ ਸਮੇਂ ਦੇ ਬੰਦ ਹੋਣ ਤੋਂ ਠੀਕ ਪਹਿਲਾਂ ਖੋਲ੍ਹੀ ਜਾਂਦੀ ਹੈ। ਉਸ “ਭੇਦ” ਵਿੱਚ “ਸੱਤ ਗੱਜਨਾਂ” ਦਾ “ਲੁਕਿਆ ਹੋਇਆ ਇਤਿਹਾਸ” ਸ਼ਾਮਲ ਹੈ। ਉਹ ਇਤਿਹਾਸ ਉਸ ਇਬਰਾਨੀ ਸ਼ਬਦ ਉੱਤੇ ਅਧਾਰਿਤ ਹੈ ਜੋ ਇਬਰਾਨੀ ਵਰਣਮਾਲਾ ਦੇ ਪਹਿਲੇ, ਤੇਰਵੇਂ ਅਤੇ ਆਖ਼ਰੀ ਅੱਖਰ ਨੂੰ ਇਕੱਠੇ ਕਰਕੇ ਬਣਾਇਆ ਗਿਆ ਸੀ। ਜਦੋਂ ਉਹ ਅੱਖਰ ਇਕੱਠੇ ਕੀਤੇ ਜਾਂਦੇ ਹਨ, ਤਾਂ ਉਹ ਇਬਰਾਨੀ ਸ਼ਬਦ “ਸੱਚ” ਬਣਾਉਂਦੇ ਹਨ। ਯਿਸੂ “ਸੱਚ” ਹੈ, ਅਤੇ ਉਹ ਪਹਿਲਾ ਅਤੇ ਆਖ਼ਰੀ ਵੀ ਹੈ। ਇਹ ਤਿੰਨ ਅੱਖਰ ਹਰ ਮਹਾਨ ਸੁਧਾਰ ਅੰਦੋਲਨ ਦੀ ਬਣਤਰ ਨੂੰ ਦਰਸਾਉਂਦੇ ਹਨ, ਕਿਉਂਕਿ ਇਹ ਪਹਿਲੇ, ਦੂਜੇ ਅਤੇ ਤੀਜੇ ਫ਼ਰਿਸ਼ਤੇ ਨੂੰ ਪ੍ਰਤੀਨਿਧਿਤ ਕਰਦੇ ਹਨ। ਇਹ ਉਸ ਤਿੰਨ-ਪੜਾਅ ਵਾਲੀ ਸ਼ੁੱਧੀਕਰਨ ਪ੍ਰਕਿਰਿਆ ਨੂੰ ਵੀ ਦਰਸਾਉਂਦੇ ਹਨ, ਜਿਸ ਨੂੰ ਦਾਨੀਏਲ ਨੇ ਬਾਰ੍ਹਵੇਂ ਅਧਿਆਇ ਵਿੱਚ “ਸ਼ੁੱਧ ਕੀਤੇ ਜਾਣ, ਚਿੱਟੇ ਬਣਾਏ ਜਾਣ ਅਤੇ ਆਜ਼ਮਾਏ ਜਾਣ” ਵਜੋਂ ਪ੍ਰਸਤੁਤ ਕੀਤਾ ਹੈ। ਇਹ ਤਿੰਨ-ਪੜਾਅ ਵਾਲੀ ਪਰਖ ਅਤੇ ਸ਼ੁੱਧੀਕਰਨ ਦੀ ਪ੍ਰਕਿਰਿਆ ਦੋ ਦਹਾਕਿਆਂ ਤੋਂ ਵੱਧ ਸਮੇਂ ਤੱਕ Future for America ਵੱਲੋਂ ਪੇਸ਼ ਕੀਤੀ ਜਾਂਦੀ ਰਹੀ ਹੈ, ਪਰ ਹੁਣ ਇਸ ਦੀ ਪਹਿਚਾਣ ਇਸ ਤਰ੍ਹਾਂ ਹੋਈ ਹੈ ਕਿ ਇਹ ਪਵਿੱਤਰ ਸੁਧਾਰ-ਰੇਖਾਵਾਂ ਦੇ ਅੰਦਰ ਇੱਕ “ਲੁਕਿਆ ਹੋਇਆ ਇਤਿਹਾਸ” ਦਰਸਾਉਂਦੀ ਹੈ। ਉਹ “ਲੁਕਿਆ ਹੋਇਆ ਇਤਿਹਾਸ” “ਸੱਤ ਗੱਜਨਾਂ” ਦੀ ਉਹ ਸੰਪੂਰਨ ਪੂਰਤੀ ਹੈ ਜੋ ਹੁਣ ਤੱਕ ਮੋਹਰਬੰਦ ਰਹੀਆਂ ਸਨ, ਮਿਹਰਬਾਨੀ ਦੇ ਸਮੇਂ ਦੇ ਬੰਦ ਹੋਣ ਤੋਂ ਠੀਕ ਪਹਿਲਾਂ।
It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.
Il est admis depuis longtemps que les Sept Tonnerres représentent une « délimitation des événements qui se sont déroulés sous les messages du premier et du second ange », et qu’ils représentent aussi des « événements futurs qui seraient révélés dans leur ordre ». Il a maintenant été révélé, par la Révélation de la « vérité », que les trois derniers jalons d’une ligne de réforme constituent l’« histoire cachée » des Sept Tonnerres. Ces jalons commencent avec la « première » déception et s’achèvent avec la « dernière » déception. Le jalon intermédiaire est le Cri de Minuit. La première déception marque le commencement du « temps d’attente », qui prend fin au Cri de Minuit. Le message du Cri de Minuit s’achève au « jugement », où est marquée la dernière déception.
The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.
ሓመድ ኣብ ዳንኤል ምዕራፍ ክልተ ዝተረኽበ ቀዳማይ ተስፋ ምቑራጽ፡ ዳንኤል ኣብ “ኣዋጅ ሞት” ከም ዝተኣተወ ዝበለ ምርዳኡ ነበረ። ድሕሪኡ ኸኣ “ግዜ” ለመነ፣ ብእዚ ድማ መጀመርታ ናይቲ “ግዜ ምድንጋይ” ምልክት ሃበ። እዚ ድማ ናብ ምርዳኡ ናይቲ “ምስጢር” መርሖ፣ እዚ ማለት መልእኽቲ ናይቲ ጭርሖ ፍርቂ ለይቲ እዩ፣ እዚ ድማ ንነቡካድነጻር ቀረበሉ ምእንቲ መልእኽቲ ዳንኤል “ክፈርድ” ይኽእል።
Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.
Nebukadnetsars „Gericht“ über den Traum und die Auslegung, die Daniel darlegte, kennzeichnet die dritte der drei Wegmarken, welche die „verborgene Geschichte“ der Sieben Donner darstellen. Dieses Gericht wird auch in Daniel Kapitel drei wieder aufgenommen, das den Grundsatz veranschaulicht, der in den Büchern Daniel und Offenbarung entschieden angewandt wird; dieser Grundsatz lautet: „wiederholen und erweitern“.
We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.
Nous traiterons du chapitre trois dans le prochain article, mais il convient de relever ici que le jugement du troisième jalon, au chapitre trois, identifie la dernière déception, laquelle était préfigurée par la première déception. L’« histoire cachée » des sept tonnerres met en évidence trois jalons, commençant et se terminant par une déception. Dans Daniel, au chapitre deux, la première déception est associée à un « décret de mort » émanant de Nebucadnetsar, et, au chapitre trois, la dernière déception est associée à un autre « décret de mort » émanant de Nebucadnetsar.
The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.
L’« histoire cachée » des « deux témoins », qui représentent le mouvement de Future for America, représente la déception du 18 juillet 2020. Alors commença le « temps d’attente », représenté par « trois jours et demi » dans le chapitre onze de l’Apocalypse. Le réveil et la résurrection de ceux qui furent « mis à mort dans les rues » par la bête qui montait de « l’abîme » sont exposés avec précision dans la Parole prophétique de Dieu ; mais, à un niveau simple, lorsque les deux témoins s’éveillent, ils comprennent le « secret » représenté dans le chapitre deux de Daniel.
That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.
Ce « secret » est le message du Cri de Minuit, qu’ils proclament ensuite jusqu’au chapitre trois de Daniel, lorsque la loi dominicale imminente survient, et que la dernière déception se produit. La première déception a été éprouvée par ceux qui sont représentés sous le nom de « Daniel » le 18 juillet 2020. La dernière déception est éprouvée par le dirigeant des « dix rois », c’est-à-dire les États-Unis, lorsque l’apostasie nationale introduit la ruine nationale venant de l’islam.
We will finish the summary and conclusion of Daniel chapter two in the next article.
Nous achèverons, dans le prochain article, le résumé et la conclusion du chapitre deux du livre de Daniel.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
«Սատանան աշխարհը գերության մեջ է առել։ Նա ներմուծել է մի կուռք-շաբաթ, և թվում է, թե նրան մեծ կարևորություն է տալիս։ Նա քրիստոնյա աշխարհի երկրպագությունը Տիրոջ Շաբաթից հափշտակել և ուղղել է դեպի այս կուռք-շաբաթը։ Աշխարհը խոնարհվում է ավանդության՝ մարդկային պատվիրանի առաջ։ Ինչպես Նաբուգոդոնոսորը Դուրայի դաշտում կանգնեցրեց իր ոսկե արձանը և այդպես մեծարեց ինքն իրեն, այնպես էլ Սատանան մեծարում է իրեն այս կեղծ շաբաթի միջոցով, որի համար նա հափշտակել է երկնքի զգեստանշանը»։ Review and Herald, March 8, 1898.