In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.
Wiw suŋ verse one, chapter ten, waŋ owihankaka heha Cyrus owihankaya yamniyapi kin he, tuka chapter one ektá, Daniel Cyrus owihankaya tokáhe kin hehan iyéčheča wóyute šni naŋke waŋžíyake kiŋ hé owihankapi.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Böylece Daniel, kral Koreş’in birinci yılına kadar yaşadı. Daniel 1:21.
For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.
Vid två år hade Kyros i huvudsak medregenterat tillsammans med Darejaves mediern; därför var detta hans tredje regeringsår, men det var också hans första år.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Wakati wa mwaka wa tatu wa Koreshi mfalme wa Uajemi, neno lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshaza; na neno hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu neno hilo, na alikuwa na ufahamu wa maono. Danieli 10:1.
Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”
Kimaunabii, si Ciro ay ipinakikilala sa una at huling mga pangitain ni Daniel. Ang unang kabanata ng Daniel, gaya ng naipaliwanag na sa mga naunang lathalain, ay kumakatawan sa unang anghel ng Apocalipsis kabanata labing-apat. Kapag ang unang anghel ay tinutukoy sa hula, taglay nito ang lahat ng maka-hulang katangian ng lahat ng tatlong anghel ng Apocalipsis labing-apat. Ang tatlong hakbang ng walang hanggang ebanghelyo na kinakatawanan sa unang anghel ay, “matakot sa Dios,” “luwalhatiin Siya,” sapagkat “dumating na ang oras ng Kaniyang paghuhukom.”
Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.
कारण दानिय्येल आणि ते तिघे श्रेष्ठजन “देवाला भय मानत” होते, म्हणून त्यांनी बाबेलच्या आहारास नकार देऊन शाकाहारी राहण्याची निवड केली. त्यानंतर झालेल्या दृश्य परीक्षेत, बाबेलचा आहार खाणाऱ्यांच्या तुलनेत आपल्या निरोगी स्वरूपाद्वारे दानिय्येल आणि त्या तिघा श्रेष्ठजनांनी “देवाचे गौरव केले.” तीन वर्षांनंतर “न्यायनिवाड्याची वेळ” आली, जेव्हा नबुखद्नेस्सराने त्यांची परीक्षा घेतली आणि ते सर्व बाबेलच्या ज्ञानी पुरुषांपेक्षा दहा पटीने अधिक ज्ञानी आढळले.
The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.
Mataki uku na bishara ta har abada ana kuma wakilta su a babi na ƙarshe na Daniyel a matsayin tsarin da ƙaruwa ta ilimi ke tsarkakewa, tana mai da fari, tana kuma gwada waɗanda ake ɗora wa alhakin hasken da aka buɗe a lokacin ƙarshe. A babi na farko na Daniyel kamar yadda yake a na ƙarshe, an bayyana matakai uku na mala’ika na farko, wanda ya ƙunshi dukan mala’iku ukun. Domin babi na ɗaya bishara ce ta har abada ta mala’ika na farko, babi na biyu na Daniyel yana wakiltar mala’ika na biyu na Ru’ya ta Yohanna goma sha huɗu, inda ake wakiltar gwajin siffar dabbar ko kuma siffar Almasihu, kamar yadda yake a gwaji na biyu cikin matakai ukun na babi na ɗaya.
Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.
Kwaberekye nnidiso a edi kan ne nea ɛtɔ so mmienu wɔ Daniel nhoma mu gyina hɔ ma abɔfo a edi kan ne nea ɔtɔ so mmienu a wɔwɔ Adiyisɛm ti du-nan no, enti ti a ɛtɔ so mmiɛnsa ne sɔhwɛ a ɛwɔ Dura asase tata so no gyina hɔ ma ɔbɔfo a ɔtɔ so mmiɛnsa no nkrasɛm, a ɛka kɔkɔbɔ no a ɛne sɛ wɔnnnye aboa no agyirae no. Wɔ Daniel ti a edi kan mu no, wɔka Kores afe a edi kan ho asɛm, na wɔ ti du mu, a ɛyɛ Daniel anisoadehunu a etwa to no, wɔde Kores gyina hɔ nam n’afe a ɛtɔ so mmiɛnsa so, nanso yenim sɛ saa afe a ɛtɔ so mmiɛnsa no yɛ n’afe a edi kan, efisɛ Daniel kɔɔ so kosii Kores afe a edi kan no nko ara.
Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.
ಸೈರಸ್ ಆದಕಾರಣ ಮೂರು ವರ್ಷಗಳನ್ನು ಒಳಗೊಂಡ ಮೊದಲ ವರ್ಷದ ಒಂದು ಸಂಕೇತವಾಗಿದೆ. ಅವನು ಮೊದಲ ದೇವದೂತನ ಸಂದೇಶದ ಒಂದು ಸಂಕೇತವಾಗಿದೆ. ಸೈರಸ್ನ ಮೊದಲ ವರ್ಷವು ದಾನಿಯೇಲನ ಮೊದಲ ದರ್ಶನದ ಕೊನೆಯ ವಚನದಲ್ಲಿ ಉಲ್ಲೇಖಿಸಲ್ಪಟ್ಟಿದೆ, ಮತ್ತು ಬಳಿಕ ದಾನಿಯೇಲನ ಕೊನೆಯ ದರ್ಶನದ ಮೊದಲ ವಚನದಲ್ಲಿಯೂ ಮತ್ತೆ ಉಲ್ಲೇಖಿಸಲಾಗಿದೆ. ಸೈರಸ್ನ ಪ್ರವಾದನಾತ್ಮಕ ಸಂಕೇತಾರ್ಥವನ್ನು ಗುರುತಿಸುವುದು ಮಹತ್ವದ್ದಾಗಿದೆ; ಮತ್ತು ಮೊದಲು ನಾವು ಅವನು ಮೊದಲ ದೇವದೂತನ ಸಂದೇಶವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ ಎಂದು ಗುರುತಿಸುತ್ತಿದ್ದೇವೆ. ಇದನ್ನು ಪ್ರವಾದನಾತ್ಮಕವಾಗಿ ದೃಢಪಡಿಸಬಹುದಾದುದು, ದಾನಿಯೇಲು ಅವನ ಮೂರನೇ ವರ್ಷವನ್ನು ಅವನ ಮೊದಲ ವರ್ಷವೆಂದು ಗುರುತಿಸುವ ಸಂಗತಿಯಿಂದಾಗಿಯೂ, ಆದರೆ ಇನ್ನೂ ಮುಖ್ಯವಾಗಿ ಅವನು ಪ್ರಕಟಿಸಿದ ಮೊದಲ ಆಜ್ಞೆಯ ಮೂಲಕವಾಗಿಯೂ ಆಗಿದೆ.
The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.
جوکنگل گبریئل ره تو فصل ده با پادشاهان فارس ره دراره ای بود که کوروش ره تا او نقطه برسانه که او نخستِ سه فرمان ره صادر کنه؛ فرمانهایی که به یهودیان اجازه میدادند برگردند و اورشلیم و هیکل ره دوباره بنا کنند. فرمان سوم آغاز نبوتِ دو هزار و سیصد ساله ره نشان میداد، که وقتی فرشتهٔ سوم در ۲۲ اکتبر ۱۸۴۴ رسید، به پایان رسید. فرمان سوم نمایندهٔ فرشتهٔ سوم بود، و بنابراین فرمان نخستِ کوروش، نمایندهٔ رسیدنِ فرشتهٔ اول در ۱۷۹۸ بود. کوروش نمایندهٔ فرشتهٔ اول است، و ازینرو، در کتاب دانیال سالِ اولِ او نمایندهٔ سه سال بود.
Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.
Cyrus wkɛrɛ no gyina hɔ ma “awiei bere” no, efisɛ na ɛyɛ bere a ɔbɔfo a odi kan no (Cyrus) duu hɔ wɔ afe 1798 mu no, na “awiei bere” no bae na wɔbuee Daniel nhoma no ano. Wogye di sɛ din Cyrus fi Tete Persia kasa mu asɛmfua “Kūruš” a ɛkyerɛ “owia” ne Elamfo kasa mu asɛmfua “kursh” a ɛkyerɛ “ahengua” no mu, na eyi kyerɛ abusuabɔ a ɛwɔ ɔhene tumi anaa ahenni ho. Yesaia nso ka Cyrus suban yi ho asɛm.
That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.
जो कुस्रू के विषय में कहता है, “वह मेरा चरवाहा है, और वह मेरी समस्त इच्छा को पूर्ण करेगा,” यहाँ तक कि यरूशलेम से कहता है, “तू बसाया जाएगा,” और मन्दिर से, “तेरी नेव डाली जाएगी।” यहोवा अपने अभिषिक्त से, अर्थात् कुस्रू से, जिसके दाहिने हाथ को मैंने थाम लिया है, यों कहता है: मैं उसके आगे जातियों को वश में करने के लिए, और राजाओं की कटि ढीली करने के लिए, उसके सम्मुख द्वारों के दोनों पल्ले खोल दूँगा; और वे फाटक बन्द न किए जाएँगे। मैं तेरे आगे-आगे चलूँगा, और टेढ़े स्थानों को सीधा कर दूँगा; मैं पीतल के फाटकों को टुकड़े-टुकड़े कर दूँगा, और लोहे की बेड़ियों को काट डालूँगा। और मैं तुझे अन्धकार के भण्डार, और गुप्त स्थानों के छिपे हुए धन दूँगा, ताकि तू जान ले कि मैं ही यहोवा हूँ, जो तुझे तेरे नाम से बुलाता है, मैं इस्राएल का परमेश्वर हूँ। अपने दास याकूब के निमित्त, और अपने चुने हुए इस्राएल के कारण, मैंने तुझे तेरे नाम से बुलाया है; मैंने तेरा नाम रखा है, यद्यपि तूने मुझे नहीं जाना। मैं यहोवा हूँ, और कोई दूसरा नहीं; मुझे छोड़ कोई परमेश्वर नहीं है; मैंने तुझे सामर्थ बन्धाई, यद्यपि तूने मुझे नहीं जाना; ताकि सूर्योदय से लेकर पश्चिम तक वे जान लें कि मेरे सिवा और कोई नहीं। मैं यहोवा हूँ, और कोई दूसरा नहीं।” यशायाह 44:28–45:6.
Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.
कोरेसले ख्रीष्टलाई पूर्वछायाँका रूपमा देखायो, किनकि ऊ परमप्रभुको “अभिषिक्त” थियो र उसलाई परमेश्वरको “गोठालो” भनियो, जसले यरूशलेमको पुनर्निर्माण गर्छ र मन्दिरको जग हाल्छ। बन्द ढोकाहरू खोलिने कार्यसँग सम्बन्धित व्यक्ति पनि उही हो, जसरी ख्रीष्ट उहाँ हुनुहुन्छ, जसले खोल्नुहुन्छ र कुनै मानिसले बन्द गर्न सक्दैन, र बन्द गर्नुहुन्छ र कुनै मानिसले खोल्न सक्दैन। अनि कोरेसलाई “अन्धकारका धन-सम्पत्ति, र गुप्त स्थानहरूका लुकेका धनी सम्पदा” दिइन्छ। कोरेसले सुधारवादी आन्दोलनहरूको रेखामा रहेका धेरै मार्गचिह्नहरू पूरा गर्छ।
He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.
ਉਹ ਅੰਤ ਦੇ ਸਮੇਂ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕਰਦਾ ਹੈ, ਜਦੋਂ ਪਹਿਲਾ ਦੂਤ ਆਉਂਦਾ ਹੈ, ਜਦੋਂ ਦਾਨੀਏਲ ਦੀ ਪੁਸਤਕ ਖੋਲ੍ਹੀ ਜਾਂਦੀ ਹੈ, ਅਤੇ ਫਿਰ ਗਿਆਨ ਵਿੱਚ ਉਹ ਵਾਧਾ ਹੁੰਦਾ ਹੈ ਜੋ “ਅੰਧਕਾਰ ਦੇ ਖ਼ਜ਼ਾਨਿਆਂ ਅਤੇ ਗੁਪਤ ਥਾਵਾਂ ਦੀਆਂ ਲੁਕੀਆਂ ਹੋਈਆਂ ਦੌਲਤਾਂ” ਤੋਂ ਆਉਂਦਾ ਹੈ। ਉਹ “ਅੰਧਕਾਰ ਦੇ ਖ਼ਜ਼ਾਨੇ ਅਤੇ ਗੁਪਤ ਥਾਵਾਂ ਦੀਆਂ ਲੁਕੀਆਂ ਹੋਈਆਂ ਦੌਲਤਾਂ” ਉਸ “ਨੀਂਹ” ਨੂੰ ਬਣਾਉਂਦੀਆਂ ਹਨ ਜੋ “ਤਿਆਰ ਕੀਤੀ” ਜਾਂਦੀ ਹੈ, ਅਤੇ ਉਸ “ਹੇਕਲ” ਨੂੰ, ਜੋ “ਰੱਖਿਆ ਜਾਣਾ” ਹੈ। ਮਸੀਹ, ਜਿਸ ਦਾ ਪ੍ਰਤੀਕ ਕੁਰਸ ਸੀ, ਪ੍ਰਭੂ ਦਾ “ਅਭਿਸ਼ਿਕਤ” ਹੈ, ਜਿਵੇਂ ਮਸੀਹ ਆਪਣੇ ਬਪਤਿਸਮੇ ਵੇਲੇ ਅਭਿਸ਼ਿਕਤ ਕੀਤਾ ਗਿਆ ਸੀ। ਇਸ ਲਈ ਕੁਰਸ ਕੇਵਲ ਪਹਿਲੇ ਦੂਤ ਦੇ ਆਗਮਨ ਨੂੰ ਹੀ ਨਹੀਂ ਦਰਸਾਉਂਦਾ, ਸਗੋਂ ਉਹ ਦੂਜਾ ਦੂਤ ਵੀ ਹੈ ਜੋ ਪਹਿਲੇ ਦੂਤ ਨੂੰ ਉਸ ਦੇ ਉਤਰਦੇ ਸਮੇਂ ਸਮਰੱਥਾ ਦਿੰਦਾ ਹੈ, ਜਿਵੇਂ ਪਵਿੱਤਰ ਆਤਮਾ ਉਤਰੀ ਸੀ ਜਦੋਂ ਮਸੀਹ ਦਾ ਅਭਿਸ਼ੇਕ ਹੋਇਆ। 22 ਅਕਤੂਬਰ 1844 ਨੂੰ ਮਸੀਹ ਨੇ ਅਤਿ ਪਵਿੱਤਰ ਸਥਾਨ ਵਿੱਚ ਜਾਣ ਵਾਲਾ ਦਰਵਾਜ਼ਾ ਜਾਂ “ਫਾਟਕ” ਖੋਲ੍ਹਿਆ, ਜੋ ਪਹਿਲਾਂ ਬੰਦ ਕੀਤਾ ਗਿਆ ਸੀ। ਕੁਰਸ ਤੀਜੇ ਦੂਤ ਦੇ ਆਗਮਨ ਨੂੰ ਵੀ ਚਿੰਨ੍ਹਿਤ ਕਰਦਾ ਹੈ।
Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.
साइरस पहिलो स्वर्गदूत हो, र पहिलो स्वर्गदूतमा ती तीनै स्वर्गदूतका सबै तत्त्वहरू निहित छन्। साइरसले १७९८ मा भएको अन्तको समयलाई प्रतिनिधित्व गर्दछ, जब पहिलो स्वर्गदूत आयो। उसले ११ अगस्ट, १८४० लाई प्रतिनिधित्व गर्दछ, जब पहिलो स्वर्गदूतको सन्देशलाई शक्ति प्रदान गरियो (अभिषिक्त गरियो)। उसले जग बसाल्ने कार्यलाई प्रतिनिधित्व गर्दछ, जसलाई मे १८४२ मा १८४३ को चार्टको निर्माणद्वारा चित्रित गरिएको थियो। उसले मन्दिर निर्माण गर्ने कार्यलाई प्रतिनिधित्व गर्दछ, जसरी १९ अप्रिल, १८४४ को पहिलो निराशामा ती दुई वर्गहरू अलग गरिए; र उसले २२ अक्टोबर, १८४४ को महान् निराशामा भएको दोस्रो विभाजनलाई पनि प्रतिनिधित्व गर्दछ।
All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.
सायरस ने मिलराइटों के सुधार आंदोलन के सभी मार्गचिह्नों का प्रतिरूप प्रस्तुत किया था; इसलिए वे मार्गचिह्न एक लाख चवालीस हज़ार की आंदोलन-इतिहास के मार्गचिह्नों का भी प्रतिरूप हैं। मिलराइट आंदोलन से पहले वे चिन्ह प्रकट हुए थे जिन्हें मसीह ने मिलराइटों के इतिहास से पूर्व घटित होने वाले चिन्हों के रूप में निर्दिष्ट किया था।
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
«Пайғамбарлық Мәсіхтің келуінің мақсаты мен сипатын ғана алдын ала білдіріп қоймайды, сонымен бірге оның жақындағанын адамдар тануы үшін берілген белгілерді де көрсетеді. Иса былай деді: “Күнде, айда және жұлдыздарда белгілер болады”. Luke 21:25. “Сол күндері, сол қасіреттен кейін, күн қараңғыланады, ай өз жарығын бермейді, аспан жұлдыздары құлайды, көктегі күштер шайқалады. Сонда олар Адам Ұлының зор құдіретпен әрі салтанатпен бұлттардың үстінде келе жатқанын көреді”. Mark 13:24–26. Аянды жазушы екінші келуден бұрын болатын белгілердің алғашқысын былай суреттейді: “Қатты жер сілкінісі болды; күн қылшық қап сияқты қап-қара болып кетті, ай қан тәрізді болды”. Revelation 6:12.»
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.
“Ceux-ci furent aperçus avant l’ouverture du dix-neuvième siècle. En accomplissement de cette prophétie, il se produisit, en l’année 1755, le plus terrible tremblement de terre qui ait jamais été rapporté.” The Great Controversy, 304.
The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.
Amanɛn no a wɔde bɔɔ Amanneɛbɔ a ɛto so mmienu no ho dawuru no fii ase kakra ansa na 1798, wɔ 1755 mu. 1798 yɛɛ honhom mu Israel nnommumfa a wɔwɔ honhom mu Babilon mu no awiei, a Onuawa White kyerɛkyerɛ sɛ na wɔde ankasa Israel a wɔde wɔn kɔɔ nnommumfa mu wɔ ankasa Babilon mu no yɛɛ ho mfonini, na saa nnommumfa no baa awiei wɔ mfeɛ aduɔson no awiei, bere a Kores faa apon a na emu abue no mu kɔɔ mu de faa Babilon, na okum Belsasar.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Hari ini gereja Allah bebas untuk meneruskan sampai tuntas rencana ilahi bagi keselamatan suatu umat manusia yang terhilang. Selama berabad-abad umat Allah mengalami pembatasan atas kebebasan mereka. Pemberitaan Injil dalam kemurniannya dilarang, dan hukuman yang paling berat dijatuhkan atas mereka yang berani tidak menaati perintah-perintah manusia. Sebagai akibatnya, kebun anggur moral besar milik Tuhan hampir sama sekali tidak tergarap. Umat dirampas dari terang firman Allah. Kegelapan kesesatan dan takhayul mengancam untuk melenyapkan pengetahuan tentang agama yang sejati. Gereja Allah di bumi sungguh-sungguh berada dalam penawanan selama masa panjang penganiayaan yang tanpa henti ini, sebagaimana anak-anak Israel ditahan sebagai tawanan di Babel selama masa pembuangan itu.” Prophets and Kings, 714.
The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.
N’awɔtwe aduɔson no awiei wɔ Babilon yɛɛ 1798 ho mfonini, na na nsɛnkyerɛnne bi wɔ hɔ a edi kan ansa na 1798 reba, a ɛbɔɔ amanneɛ sɛ Kristo sanba no abɛn.
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.
“L’arrivée de l’armée de Cyrus devant les murailles de Babylone était pour les Juifs un signe que leur délivrance de la captivité approchait. Plus d’un siècle avant la naissance de Cyrus, l’Inspiration l’avait désigné par son nom et avait fait consigner l’œuvre même qu’il devait accomplir en prenant à l’improviste la ville de Babylone et en préparant la voie à la libération des enfants de la captivité.” Prophets and Kings, 551.
Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.
Cyrus représentait aussi, en type, les signes qui ont précédé 1798. Les historiens demeurent plutôt vagues au sujet du règne de Darius et de Cyrus, mais la Parole de Dieu est claire. L’Empire médo-perse succéda à l’Empire babylonien, et le premier roi de la Médo-Perse fut Darius, quoique ce fût son neveu Cyrus qui fût le général qui prit Babylone, la nuit du dernier festin de Belshatsar. Cyrus et Darius typifient tous deux le temps de la fin de la captivité de soixante-dix ans, laquelle représente le temps de la fin en 1798, et qui typifie aussi le temps de la fin en 1989.
The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.
Musa tarihindeki son zaman, aralarında üç yıl bulunan Harun ile Musa’nın doğumlarıyla işaretlenmişti. O tarih, Mesih’in tarihini en yetkin biçimde simgeliyordu; ve o tarihte son zaman, Yahya’nın doğumuyla, ardından altı ay sonra da kuzeni İsa’nın doğumuyla işaretlenmişti. Son zamanın iki işaret taşı vardır; ve Darius ile Koreş, yetmiş yıllık tutsaklığın sonunu birlikte işaret ederler; bu tutsaklık, bin iki yüz altmış yıllık tutsaklığın sonunu simgeliyordu. Papalık canavarının 1798’de aldığı ölümcül yara, ertesi yıl, o canavarın üzerine binmiş ve onun üzerinde hüküm sürmüş olan kişinin ölümüyle izlendi. 1989’da Reagan ile birinci Bush’un her ikisi de başkandı.
Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.
Cyrus désigne les signes qui annoncent l’approche du temps de la fin, et il désigne le temps de la fin. Il désigne l’accroissement de la connaissance, et le renforcement du premier message lorsqu’un ange descend, et il désigne l’œuvre alors entreprise pour poser les fondements, l’œuvre de bâtir le temple, ainsi que l’arrivée du troisième ange lorsque le Messager de l’Alliance vient soudainement à Son temple.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Xyoo sadexaad ee Kuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa loogu yeedhay Belteshaasar; oo wixii la muujiyey run bay ahaayeen, laakiin wakhtigii loo qoondeeyey wuu dheeraa; oo isna arrintaas wuu gartay, oo waxgarasho buu u yeeshay riyadii. Waagaas aniga Daanyeel ahu waxaan barooranayay saddex toddobaad oo dhan. Kibis macaan ma aanan cunin, hilib iyo khamrina afkayga ma soo gelin, innaba isma aanan subkin, ilaa saddexdii toddobaad oo dhan la dhammeeyey. Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga webiga weyn dhiniciisa, kaas oo ah Hiddeqel. Daanyeel 10:1–4.
The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.
Awọn àmì Cyrus àti Belteshazzar dúró fún ìtàn àsọtẹ́lẹ̀ kan pàtó ní àwọn ọjọ́ ìkẹyìn. Àmì Belteshazzar fi hàn fún wa pé àwọn ènìyàn tí a ń ṣàpẹẹrẹ ni ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún [144,000], tí wọ́n jẹ́ ìran ìkẹyìn àwọn ènìyàn májẹ̀mú. A fi wọ́n sí inú ìtàn àsọtẹ́lẹ̀ tí Cyrus ṣàpẹẹrẹ, èyí tí ó ṣàpẹẹrẹ ìtàn tí ó ṣáájú 1798, àti 1989, àti September 11, 2001, nítorí Cyrus ṣàpẹẹrẹ gbogbo àwọn àmì-àkókò wọ̀nyí. Ó tún ṣàpẹẹrẹ ìbànújẹ́ ti July 18, 2020, àti pàápàá òfin Sunday tí ń bọ̀ láìpẹ́ ní United States. Bọ́tìní láti mọ ibi tí a ti fi ìran ìkẹyìn Daniel sí nípa àsọtẹ́lẹ̀ ni a rí nípasẹ̀ ohun tí Daniel mọ̀.
In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.
A vèsè youn, Danyèl (Bèltchaza) gen konpreyansyon ni sou “bagay la” ni sou “vizyon an”. “Bagay la” se mo ebre “dabar” la, ki vle di “pawòl”, e Gabriyèl sèvi avè l pou reprezante vizyon “chazon” an sou de mil senksan ven ane yo (“sèt fwa”). “Vizyon” ki nan vèsè youn nan, ke Danyèl konprann nan, se vizyon “mareh” la sou de mil twasan ane yo. Pèp alyans Bondye a nan dènye jou yo pa t konprann “sèt fwa” yo nan tan lafen an an 1989. Yo pa t konprann “sèt fwa” yo jiskaske apre 11 Septanm 2001; kidonk Danyèl dwe nan tan mouvman refòm pwofetik la ki reprezante pa Siris apre 11 Septanm 2001, paske Danyèl, ki reprezante mouvman pwofetik final la, konprann ni “bagay la” ni “vizyon an”.
Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.
Daneri a ra thlah a ni tih hmuh a ni, ni sawmnih pakhat chhunga lungngaihna hunah a awm a ni. Chû “ni hote” lungngaihna hunah chuan Danielin “thil” chu a hria a, “hmuhna” chungchâng pawh hriatthiamna a nei bawk. “Thil” chuan a entîrna thu tak chu lungngaihna ni hote-ah Daniel hnênah puan chhuah a ni. Pathian mite chu reform line-ah, Midnight Cry hma deuhva “lungngai” tûrin entîr an ni. Chu lungngaihna chu Martha leh Marii ten Lazarus an lungngaihnaa entîr a ni, Triumphal Entry hma deuhah. Chu thil chu Millerite chanchinah hrilhchhiahna hmasa ber hnua beidawnna, Jeremiahin a sawi angin, entîr a ni bawk.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.
Zot djalët e tua dhe i përpiva; dhe fjala jote m’u bë gëzimi dhe hareja e zemrës sime, sepse unë quhem me emrin tënd, o ZOT, Perëndi i ushtrive. Nuk u ula në kuvendin e përqeshësve, as nuk u gëzova; u ula i vetmuar për shkak të dorës sate, sepse ti më ke mbushur me zemërim. Pse dhembja ime është e përhershme dhe plaga ime e pashërueshme, që nuk pranon të shërohet? A do të jesh vallë për mua krejtësisht si një gënjeshtar dhe si ujëra që shterojnë? Jeremia 15:16–18.
Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.
ယေရမိသည် ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၁ ၌ ဆိုဒုံနှင့် အီဂျစ်၏ နိုင်ငံသားများက သက်သေခံနှစ်ပါး၏ သေခြင်းအပေါ်၌ ပြုခဲ့သကဲ့သို့ “ဝမ်းမြောက်” ခဲ့ခြင်း မရှိခဲ့။ “ဝမ်းမြောက်မပြုခြင်း” ဟူသည်မှာ ငိုကြွေးမြည်တမ်းခြင်း ဖြစ်သည်။ ဗေလတေရှဇ်ဇာ၏ ငိုကြွေးမြည်တမ်းခြင်းသည် သက်သေခံနှစ်ပါး၏ သေခြင်းနှင့် ဆက်နွှယ်သော ငိုကြွေးမြည်တမ်းခြင်းကို ဖော်ထုတ်ပြသည်။ ၂၀၂၀ ပြည့်နှစ် ဇူလိုင် ၁၈ ရက်နေ့နှင့် ၂၀၂၀ ပြည့်နှစ် နိုဝင်ဘာ ၃ ရက်နေ့တို့၌ မြေတိရစ္ဆာန်၏ စစ်မှန်သော ပရိုတက်စတင့် ဦးချိုနှင့် ရီပတ်ဘလီကန် ဦးချိုတို့၏ သက်သေခံနှစ်ပါးသည် ကျွန်ုပ်တို့၏ အရှင်ကိုလည်း ကပ်တိုင်တင်ခဲ့သော အရပ်၊ ဆိုဒုံနှင့် အီဂျစ်၏ လမ်းမများပေါ်တွင် သတ်ဖြတ်ခြင်းခံခဲ့ရသည်။ ကျွန်ုပ်တို့၏ အရှင် ကပ်တိုင်တင်ခံရသောအခါ၊ တပည့်တော်များသည် ငိုကြွေးမြည်တမ်းခြင်းကို စတင်ကြသည်။ ထိုသက်သေခံနှစ်ပါးကို ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၁ ၌ မောရှေနှင့် ဧလိယအဖြစ် ကိုယ်စားပြုဖော်ပြထားသည်။
There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.
Katulisan ag Kasulatan, adto lima an mga paghisgot kan Cristo bilang si Michael: tulo sa libro ni Daniel, saro sa libro ni Judas, asin saro pa sa libro kan Pahayag. Sa kapitulo dyes, na satuyang pinag-uusisa ngonian, si Michael ginhisgutan makaduha, sa mga bersikulo trece asin beynte-uno, asin saka girumdom liwat sa kapitulo dose, bersikulo uno. Siya ipinapakilala sa Pahayag dose, bersikulo pito. Sa Judas, si Michael ipinapakilala bilang an nagbanhaw ki Moises, na sa Pahayag kapitulo onse, sarong saksi na minatay sa kalsada.
I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.
لهٰذا میں تمہیں یاد دلانا چاہتا ہوں، اگرچہ تم یہ بات ایک بار جان چکے ہو، کہ خداوند نے مصر کی سرزمین سے قوم کو نجات دینے کے بعد اُن لوگوں کو ہلاک کر دیا جو ایمان نہ لائے۔ اور اُن فرشتوں کو بھی جنہوں نے اپنی پہلی حالت برقرار نہ رکھی بلکہ اپنی ہی قیام گاہ چھوڑ دی، اُس نے بڑے دن کی عدالت تک تاریکی کے نیچے ابدی زنجیروں میں محفوظ رکھا ہے۔ جس طرح سدوم اور عمورہ اور اُن کے آس پاس کے شہر بھی، اُن ہی کی مانند، زناکاری میں ڈوب گئے اور غیر طبعی جسمانی خواہشات کے پیچھے چل پڑے، وہ ہمیشہ کی آگ کے انتقام کی سزا اٹھاتے ہوئے عبرت کے لیے مثال ٹھہرائے گئے ہیں۔ اسی طرح یہ ناپاک خواب دیکھنے والے بھی جسم کو آلودہ کرتے ہیں، اقتدار کو حقیر جانتے ہیں، اور بزرگیوں پر بدگوئی کرتے ہیں۔ لیکن میکائیل مقرب فرشتہ نے، جب وہ ابلیس سے موسیٰ کے جسم کے بارے میں بحث و تکرار کر رہا تھا، اُس پر گستاخانہ الزام لانے کی جرأت نہ کی بلکہ کہا، خداوند تجھے ملامت کرے۔ یہوداہ 5–9۔
In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.
Judas bolaning kitabynda, Ylham kitabynyň on birinji babynda Musanyň we Ylýasyň öldürilýän uly şäherini aňladýan Sodomyň hem-de Müsüriň çäginde, Mihail arkaly şekillendirilen Mesih Musanyň jesedini direldýär. Ylham kitabynyň on birinji babynda Musa bilen Ylýas üç ýarym nyşanly günläp öli bolupdylar, we Beltşaççar üçin tutulýan matam günleri Mihail gökden inip gelende tamam bolýar. Setir üstüne setir, Daniýel kitabynyň onunjy baby, birinjiden dördünji aýatlara çenli, iki şaýadyň Mihail tarapyndan direldilmegi bilen tamamlanýan matam döwrüni görkezýär.
We shall continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.
“पिताले मोशा र एलियाहलाई ख्रीष्टका निम्ति आफ्ना सन्देशवाहक हुन, स्वर्गको ज्योतिले उहाँको महिमा प्रकट गर्न, र उहाँको आउँदै गरेको वेदनाबारे उहाँसँग संवाद गर्न यस कारण छान्नुभयो कि उनीहरू मानिसका रूपमा पृथ्वीमा जीवित रहेका थिए; उनीहरूले मानवीय शोक र दुःखको अनुभव गरेका थिए, र पृथ्वीमा उहाँको जीवनमा येशूले सामना गर्नुभएको परीक्षाप्रति सहानुभूति राख्न सक्थे। इस्राएलका निम्ति एक अगमवक्ताको रूपमा आफ्नो स्थानमा एलियाहले ख्रीष्टको प्रतिनिधित्व गरेका थिए, र उनको कार्य केही मात्रामा मुक्तिदाताको कार्यसँग मिल्दोजुल्दो थियो। अनि मोशा, इस्राएलका अगुवाको रूपमा, ख्रीष्टको स्थानमा उभिएका थिए, उहाँसँग संवाद गर्दै र उहाँका निर्देशनहरू पछ्याउँदै; त्यसैले, परमेश्वरको सिंहासन वरिपरि भेला भएका सम्पूर्ण सेनाहरूमध्ये यी दुई नै परमेश्वरका पुत्रको सेवा गर्न सर्वाधिक उपयुक्त थिए।”
“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.
“Ɛber a Mose, a ne bo fuw Israelfoɔ no adwenem a wɔannye anni no ho no, de abufuo bɔɔ ɔbotan no maa wɔn nsuo a wɔfrɛɛ so no, ɔfaa animuonyam no too ne ho so; ɛfiri sɛ na ne adwene ahyɛ Israelfoɔ no bonniayɛ ne wɔn asoɔden mu ara ma enti wanhyɛ Onyankopɔn anuonyam, na wamma ne din so, wɔ adeyɛ a Ɔhyɛɛ no sɛ ɔnyɛ no no mu. Na Otumfoɔ no botaeɛ ne sɛ ɔbɛtaa de Israelfoɔ no akɔ mmeaeɛ a ɛyɛ den mu, na afei, wɔn ahiadeɛ kɛseɛ mu no, wagye wɔn afi mu denam ne tumi so, na wɔahu sɛ ɔwɔ ɔdɔ soronko ma wɔn, na wɔahyɛ ne din anuonyam. Nanso Mose, ɛber a ɔmaa ne koma mu abɔdeɛ mu nsusuiɛ no dii ne so no, de anuonyam a ɛfata Onyankopɔn no too ne ho so, hwee ase kɔɔ Satan tumi ase, na wɔamma no ho kwan sɛ ɔnhyɛn bɔhyɛ asase no so. Sɛ Mose tenaa pintinn a, anka Awurade de no akɔ bɔhyɛ asase no so, na afei wɔatranslate no akɔ Soro a ɔrenhunu owuo.”
“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.
“Jinsi ilivyokuwa, Musa alipitia kifo, lakini Mwana wa Mungu alishuka kutoka Mbinguni akamfufua kabla mwili wake haujaona uharibifu. Ijapokuwa Shetani alishindana na Mikaeli kwa ajili ya mwili wa Musa, na kuudai kuwa ni mawindo yake halali, hakuweza kushinda dhidi ya Mwana wa Mungu; naye Musa, akiwa na mwili uliofufuliwa na kutukuzwa, alichukuliwa hadi katika nyua za Mbinguni, na sasa alikuwa mmoja wa wale wawili wenye heshima, waliowekwa na Baba ili wahudumu kwa Mwana wake.”
“By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.
«Ето чрез това, че са си позволили да бъдат тъй надвити от съня, учениците бяха изгубили разговора между небесните вестители и прославения Изкупител. Но когато внезапно се събуждат от дълбок сън и съзират възвишеното видение пред себе си, те се изпълват с възторг и благоговение. Когато поглеждат сияйния образ на своя възлюбен Учител, те са принудени да закрият очите си с ръце, понеже иначе не биха могли да понесат неизразимата слава, която обгръща Неговата личност и излъчва лъчи светлина като слънчевите. За кратко време учениците виждат своя Господ прославен и възвисен пред очите си и почетен от сияйните същества, които разпознават като Божиите любимци.» The Spirit of Prophecy, volume 2, 329, 330.