The Book of Daniel - Number One-Hundred and Sixty-Three

We will now begin to proceed through chapter eleven of Daniel.

Nous allons maintenant commencer à parcourir le chapitre onze de Daniel.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

我又曾在玛代人大利乌元年，起来扶助他，使他坚强。现在我要将真情指示你：看哪，波斯还必兴起三王；第四王必比他们众人更富足。他因财富强盛，就必激动众人攻击希腊国。必有一位勇猛的王兴起，执掌大权，任意而行。他兴起的时候，他的国必破裂，向天的四方分开；却不归他的后裔，治权也不照他所掌握的，因为他的国必被拔出，归与后起之人。但以理书 11:1–4

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

გაბრიელი იწყებს იმით, რომ ატყობინებს დანიელს, რომ დარიოსთანაც მოქმედებდა მისი პირველი წლის განმავლობაში, ესე იგი იმ წელს, როდესაც დარიოსის ძმისშვილმა, მისმა მხედართმთავარმა, აიღო ბაბილონი და მოკლა ბელშაცარი. მეათე თავის პირველი მუხლის თანახმად, დანიელი ამ ხილვას იღებს კიროსის მესამე წელს, ამიტომ გაბრიელი დარიოსსაც და კიროსსაც აღნიშნავს როგორც იმ სიმბოლოებს, რომლებიც „აღსასრულის ჟამს“ წარმოადგენენ. ბელშაცარი და ბაბილონი მიდო-სპარსეთის იმპერიამ დაიპყრო ძვ. წ. 538 წელს.

“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

«Κῦρος ἐπολιόρκησε τὴν Βαβυλῶνα, τὴν ὁποίαν κατέλαβε διὰ στρατηγήματος τὸ 538 π.Χ., καὶ μὲ τὸν θάνατο τοῦ Βαλτάσαρ, τὸν ὁποῖον ἐφόνευσαν οἱ Πέρσαι, τὸ βασίλειον τῆς Βαβυλῶνος ἔπαυσε νὰ ὑπάρχει.» Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

ในปี 538 ก่อนคริสตกาล ดาเนียลได้บันทึกบทที่เก้าไว้

“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

«Tafsiri iliyorekodiwa katika sura iliyotangulia [sura ya nane] ilitolewa katika mwaka wa tatu wa Belshaza, KK 538. Katika mwaka huohuo, ambao pia ulikuwa mwaka wa kwanza wa Dario, matukio yaliyosimuliwa katika sura hii [sura ya tisa] yalitukia.» Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Mwaka wa liboso ya Dariusi, oyo ezalaki mobu ya misato mpe ya nsuka ya Beleshasari, na mobu 538 liboso ya Klisto, Nkolo apesaki etumbu na mokili ya Bakaladea, mpe akómisaki yango etando.

And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

Y esta tierra entera será desolación y espanto; y estas naciones servirán al rey de Babilonia setenta años. Y acontecerá que, cuando se hayan cumplido los setenta años, castigaré al rey de Babilonia y a aquella nación, dice el Señor, por su iniquidad, y a la tierra de los caldeos; y la convertiré en desolaciones perpetuas. Jeremías 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Au verset dix, le Seigneur emploie le mot « après », alors qu’il introduit le châtiment de Babylone. « Après » que Babylone aura été rendue désolée, le Seigneur accomplira sa bonne œuvre en faveur du peuple de Dieu.

For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

Car ainsi parle le Seigneur : Lorsque soixante-dix ans seront accomplis à Babylone, je vous visiterai, et j’accomplirai à votre égard ma bonne parole, en vous faisant revenir dans ce lieu. Jérémie 25:10.

The captivity of seventy years began in 606 BC.

Die siebzigjährige Gefangenschaft begann im Jahr 606 v. Chr.

“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

“Kuanzia miaka ile sabini mwaka 606 KK, Danieli alielewa kwamba sasa ilikuwa inakaribia mwisho wake.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Īpaši septiņdesmit gadu gūstība sākās 606. gadā p.m.ē. un beidzās 536. gadā p.m.ē., tas ir, divus gadus pēc Belšacara nāves un Bābeles izpostīšanas 538. gadā p.m.ē. Tas bija Kīra trešais valdīšanas gads. Gabriēls novieto pravietojumu pie Hiddeķela upes Kīra trešajā gadā un sāk vienpadsmitās nodaļas vēstījumu, atsaucoties uz Dārija pirmo gadu, un, to darīdams, viņš norāda uz diviem konkrētiem gadiem. Gan 538. gads p.m.ē., gan 536. gads p.m.ē. bija nolikti laiki: 538. gads p.m.ē. bija noliktais laiks, kad bija jānoslēdzas septiņdesmit gadu pravietojumam, bet 536. gads p.m.ē. bija noliktais pravietiskais laiks, kad “pēc” 538. gada p.m.ē. Tas Kungs piepildīs Savu labo darbu Savu ļaužu labā.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 av. J.-C. et 536 av. J.-C. sont tous deux des temps marqués, et ils sont représentés par deux personnages historiques : le premier était le premier roi des Mèdes, et le second le premier roi de Perse. La fin des soixante-dix années durant lesquelles l’Israël littéral fut captif dans Babylone littérale représentait les mille deux cent soixante années durant lesquelles l’Israël spirituel fut captif dans Babylone spirituelle, de l’an 538 apr. J.-C. à 1798. 1798 fut un « temps marqué », puis commença la période prophétiquement désignée comme « le temps de la fin ». 538 av. J.-C. et 536 av. J.-C., qui sont représentés comme un « temps marqué », marquent aussi le commencement d’une période représentée comme « le temps de la fin ».

“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.

«សាសនាចក្ររបស់ព្រះនៅលើផែនដី បានស្ថិតនៅក្នុងការជាប់ជាឈ្លើយយ៉ាងពិតប្រាកដក្នុងអំឡុងពេលដ៏យូរនៃការបៀតបៀនឥតស្រាកស្រានេះ ដូចជាកូនចៅអ៊ីស្រាអែលដែលត្រូវបានឃុំជាឈ្លើយនៅបាប៊ីឡូន ក្នុងអំឡុងពេលនៃការនិរទេសដែរ»។ Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

ทุกคำพยากรณ์กล่าวถึงยุคสุดท้ายโดยเฉพาะเจาะจงยิ่งกว่าวันเวลาในยุคที่คำพยากรณ์นั้นสำเร็จเป็นครั้งแรก ดังนั้น ปี 538 ก่อน ค.ศ. และกษัตริย์ดาริอัส พร้อมทั้งปี 536 ก่อน ค.ศ. และกษัตริย์ไซรัส จึงเป็นภาพแทนของ “เวลาแห่งจุดจบ” ในปี 1989 และกษัตริย์ทั้งสองเป็นแบบอย่างเชิงสัญลักษณ์ของประธานาธิบดีเรแกนและประธานาธิบดีบุชผู้บิดา ปี 538 ก่อน ค.ศ. และ 536 ก่อน ค.ศ. เป็นตัวแทนของหมายสำคัญหนึ่งซึ่งสำเร็จครบถ้วนโดยเข้าใจว่าทั้งสองวันที่กล่าวนั้นเป็นตัวแทนของหมายสำคัญเดียวกัน หมายสำคัญของ “เวลาแห่งจุดจบ” ประกอบด้วยสัญลักษณ์สองประการ และบางครั้ง ดังเช่นในกรณีของเรแกนและบุชผู้บิดา สัญลักษณ์ทั้งสองนั้นก็สำเร็จในปีเดียวกัน แต่กรณีนั้นเป็นข้อยกเว้นจากหลักทั่วไป เพราะหมายสำคัญของ “เวลาแห่งจุดจบ” ในสมัยของโมเสสคือการกำเนิดของทั้งอาโรนและโมเสส ซึ่งห่างกันสามปี ในประวัติศาสตร์ของพระคริสต์ หมายสำคัญนั้นคือการกำเนิดของยอห์นผู้ให้บัพติศมาและพระคริสต์ ซึ่งห่างกันหกเดือน

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

بـ«وقت النهاية»، في تاريخ ضدّ المسيح، كان ذلك في 1798 و1799. إنّ الثورة الفرنسية موضوعٌ للنبوة، وقد بدأت سنة 1789 واستمرّت عشر سنوات، منتهيةً في 1799، في وقتها المعيَّن، كما كانت سنة 1798 أيضًا وقتًا معيَّنًا. وهما معًا يحدّدان الجرح المميت الذي أُعطي للوحش، وكذلك المرأة التي كانت راكبةً على الوحش ومتسلّطةً عليه. وكان داريوس هو الملك الذي هزم عدوّه بإدخال جيشه عبر «السور»، وهو يمثّل ريغان، الذي هزم عدوّه بإسقاط جدار «الستار الحديدي». ويمثّل كورش بوش الأوّل، لأنّ كورش معروفٌ باسم كورش العظيم، وجورج بوش الأوّل هو بوش الأكبر، أمّا بوش الأخير فهو بوش الأصغر.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Boŋɛni mɛ ni kaŋa fila ni tilegbɛ fila minnu bɛ u jira fɔlɔ kelen de ye. Kelen bɛ san biwɔrɔ ni kelen jira, minnu la Babilɔni tun bɛna masaya kɛ. O san biwɔrɔ ma se a dafa yɔrɔ la san 538 ka sɔn Yesu siɲɛ fɔ, ani o bɛ Darius taamasiyɛn na. Mɔgɔ minnu tun bɛ jɔnw la san biwɔrɔ, olu hakɛ dafa ma se a dafa yɔrɔ la san 536 ka sɔn Yesu siɲɛ fɔ, ani o bɛ Cyrus taamasiyɛn na. U bee faraɲɔgɔn kan ka “laban waati” jira, waati min na annabiya kalan kɛnɛya ka kan ka yɔrɔla. San 1798 la, Kɛnɛyali sarakɛla fɔlɔ, min bɛ Kɛnɛyali sɛbɛn tan ni naani la, seera “laban waati” ma, ani Muso White ko o mɛlɛka “tɛ se ka kɛ mɔgɔ wɛrɛ ye fɔ Yesu Kristi yɛrɛ.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

於古列第三年，上帝子民的君米迦勒、亦為眾天使的天使長，降臨與古列相交，並堅固那將引導古列頒布三道諭令中第一道的光，使上帝的子民得以歸回耶路撒冷，重建城邑、聖所，以及街道與城牆。那項工作乃是第一位與第二位天使之工作的預表；此工作始於1798年「末時」。

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

ಮೈಕೆಲನು ದಾರಿಯನ ಮತ್ತು ಕೊರೇಶನ ದಿನಗಳಲ್ಲಿ ಅಂತ್ಯಕಾಲದಲ್ಲಿ ಇಳಿದುಬಂದದ್ದು 1798ರಲ್ಲಿ ಮೊದಲ ದೂತನ ಆಗಮನವನ್ನು ಪ್ರತಿನಿಧಿಸಿತು; ಮತ್ತು ಇವೆರಡೂ ಸೇರಿ 1989ರಲ್ಲಿ “ಅಂತ್ಯಕಾಲದಲ್ಲಿ” ಅದೇ ದೂತನ ಆಗಮನವನ್ನು ಸೂಚಿಸುತ್ತವೆ. 1989 “ಅಂತ್ಯಕಾಲ” ಎಂಬ ಅವಧಿಯ ಆರಂಭವಾಗಿತ್ತು; ಹಾಗೆಯೇ ಅದು ಒಂದು ನೇಮಿತ ಕಾಲವೂ ಆಗಿತ್ತು. ನೇಮಿತ ಕಾಲವೆಂದರೆ ಒಂದು ಪ್ರವಾದನಾತ್ಮಕ ಕಾಲಾವಧಿಯ ಅಂತ್ಯವನ್ನು ಗುರುತಿಸುವುದು. ಆಧುನಿಕ ಆತ್ಮಿಕ ಇಸ್ರಾಯೇಲಿನ ಮೊದಲ “ಕಾದೇಶ್”ನಲ್ಲಿ 1863ರ ದಂಗೆ, 1989ರ “ನೇಮಿತ ಕಾಲದಲ್ಲಿ” ಅಂತ್ಯಗೊಂಡ ನೂರು ಇಪ್ಪತ್ತಾರು ವರ್ಷಗಳ ಒಂದು ಅವಧಿಯ ಆರಂಭವಾಗಿತ್ತು. ನೂರು ಇಪ್ಪತ್ತಾರು ಎಂಬುದು ಹನ್ನೆರಡು ನೂರು ಅರವತ್ತಿನ ದಶಾಂಶ, ಅಂದರೆ ಒಂದು ದಶಮಾಂಶ; ಮತ್ತು 1798ರಲ್ಲಿ ಹನ್ನೆರಡು ನೂರು ಅರವತ್ತು ವರ್ಷಗಳ ಅಂತ್ಯದಲ್ಲಿ ಮೊದಲ ದೂತನ ಚಳುವಳಿ ಇತಿಹಾಸದಲ್ಲಿ ಆಗಮಿಸಿತು. ನೂರು ಇಪ್ಪತ್ತಾರು ವರ್ಷಗಳ ಅಂತ್ಯದಲ್ಲಿ, 1989ರಲ್ಲಿ, ಮೂರನೆಯ ದೂತನ ಚಳುವಳಿ ಇತಿಹಾಸದಲ್ಲಿ ಆಗಮಿಸಿತು.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

दानिय्येल अध्याय ग्यारह के प्रथम पद में, गब्रिएल इस पहचान में सावधान और सटीक है कि जो इतिहास प्रस्तुत किया गया है वह 1989 में अंत के समय पर कूरूश से आरम्भ होता है। वहाँ महान कूरूश, महत्तर बुश का प्रतिनिधित्व करता है, जिसके पश्चात् तीन राजा होंगे, और फिर एक चौथा राजा, जो उन सब से कहीं अधिक धनी होगा। इस प्रकार, वह चौथा धनी राजा, जो समस्त यूनान को उकसाता है, 1989 के बाद से छठा राष्ट्रपति है।

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Muzviitiko zvechitsauko chegumi, Danieri anoratidzwa achichema, uye muchiitiko chake chokuchema anoshandurwa kuti afanane nemufananidzo waKristu, sezvaanoona chiratidzo. Nguva yamazuva makumi maviri nerimwe yokuchema inomiririra nguva yorufu inopera nokumuka kuvakafa. Muchitsauko chegumi, Mikaeri aburuka kubva kudenga, uye muna Judha nomwe, paanoburuka, anomutsa Mozisi. Muna Zvakazarurwa chitsauko chegumi nerimwe Mozisi (naEria) vakaurayiwa, uye vakafa mumugwagwa kwamazuva matatu nehafu okufananidzira. Ipapo Mozisi, (pamwe naEria) vanomutswa kuvakafa ne“inzwi guru”.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Na baada ya siku tatu na nusu, roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni, ikiwaambia, Kweeni huku juu. Wakapaa juu mbinguni ndani ya wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Great voice” fi a na di voice of di archangel weh raise di dead, an di archangel a Michael.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Ngokuba iNkosi ngokwayo iyakwehla ivela ezulwini ngokumemeza okukhulu, ngezwi lengelosi enkulu, nangexilongo likaNkulunkulu; abafileyo kuKristu bayakuvuka kuqala. 1 Thesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Tarihi ambayo Musa na Eliya wanauawa na kufufuliwa ni historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Historia hiyo ilianza tarehe 11 Septemba, 2001 kwa “sauti ya kwanza” ya malaika wa Ufunuo kumi na nane, ambayo Dada White anaitambulisha kuwa inawasili wakati majengo makubwa ya Jiji la New York yalipoporomoshwa. “Sauti ya pili” ya Ufunuo sura ya kumi na nane, inatolewa katika sheria ya Jumapili iliyo karibu kuja, wakati kundi jingine la Mungu linapoitwa litoke Babeli. Ni katika historia hiyo, historia ya kutiwa muhuri, ambapo Danieli anawakilishwa kuwa anabadilishwa na kufanywa katika mfano wa Kristo kwa kulitazama ono la “marah,” ambalo ni umbo la kike la ono la “mareh.” Hilo ndilo ono la “kisababishi,” ambalo “husababisha” mfano unaotazamwa kuzalishwa tena ndani ya wale wanaoutazama.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Ɔsɔanoo no abakɔsɛm no, ne Daniel nsakraeɛ a ɛwɔ ti du mu no, ka Michael sian no ho asɛm, berɛ a Ɔsɔre wɔn a wɔde Mose, Elia ne Daniel gyina hɔ no fi awufoɔ mu na ɔsakyera wɔn. Ɔde ɔbɔfo panyin no “nne kɛseɛ” na yɛ saa wusɔre no, na ɛma “nne” a ɛtɔ so mmiɛnsa ba hɔ, nne a ɛdi kan ne deɛ ɛtwa toɔ no ntam; na saa nne mmienu no nyinaa yɛ baako, ɛfiri sɛ wɔn nyinaa yɛ Adiyisɛm ti dunwɔtwe no nne. Mfinimfini nne no ne baabi a wɔgyina hɔ ma atuateɛ, ɛfiri sɛ berɛ a Michael nyanee Mose no fii awufoɔ mu no, wannyɛ akyinnyeɛ amma Satan, ɛwom sɛ na Satan a ɔyɛ atuateɛ no farebae no wɔ hɔ sɛ ɔrebɛyɛ ɔsɔretia.

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 7.

Nokho uMikayeli ingelosi enkulu, kwathi lapho ephikisana nodeveli, ephikisana naye ngomzimba kaMose, akazange alinge ukumlethela isimangalo sokuthuka, kodwa wathi: INkosi mayikusole. UJuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Ibẹrẹ̀ àkókò fífi èdìdì sílẹ̀ tí ó bẹ̀rẹ̀ ní September 11, 2001, tí yóò sì parí ní òfin Sunday tí ń bọ̀ láìpẹ́, ni a fi ààmì ìbuwọlu “Òtítọ́” mọ̀, nítorí pé ní àárín àkókò náà, ní July 2023, ohùn ńlá ti olú-áńgẹ́lì bẹ̀rẹ̀ iṣẹ́ jíjí àwọn òkú nínú Kristi dìde, àwọn tí wọ́n yàn láti gbọ́ ohùn àárín Rẹ̀. Ṣàkíyèsí pé 2023 wá lẹ́yìn ọdún méjìlélógún lẹ́yìn 2001, àti pé méjìlélógún jẹ́ ìdámẹ́wàá nínú igba méjìdínlógójì, èyí tí í ṣe ààmì ìsopọ̀ láàárín Ìwà-Òrìṣà àti ẹ̀dá ènìyàn, tí ó sì tún jẹ́ ààmì ìmúpadàbọ̀sípò.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Mnamo Julayi 2023, ingelosi enamandla engeyena ongaphantsi komntu onguYesu Kristu, onguNyaniso, okwangaye noMikayeli, nongoAlfa noOmega, yehla inesigidimi esandleni saYo. Incwadana encinane esandleni saYo yinxalenye kaDaniyeli eyatywinwayo kwada kwangemihla yokugqibela.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

«ក្នុងព្រះគម្ពីរវិវរណៈ សៀវភៅទាំងអស់នៃព្រះគម្ពីរមកជួបគ្នា ហើយបញ្ចប់នៅទីនេះ។ នៅទីនេះគឺជាការបំពេញបន្ថែមនៃសៀវភៅដានីយ៉ែល។ មួយជាពាក្យទំនាយ; មួយទៀតជាវិវរណៈ។ សៀវភៅដែលត្រូវបានបិទត្រា មិនមែនជាវិវរណៈទេ ប៉ុន្តែជាផ្នែកនោះនៃពាក្យទំនាយរបស់ដានីយ៉ែលដែលទាក់ទងនឹងថ្ងៃចុងក្រោយ។ ទេវតាបានបង្គាប់ថា៖ ‘ប៉ុន្តែ ឱ ដានីយ៉ែល អើយ ចូរបិទពាក្យទាំងនេះ ហើយបិទត្រាសៀវភៅនេះ ទុករហូតដល់ពេលវេលាចុងបញ្ចប់។’ ដានីយ៉ែល 12:4។» កិច្ចការរបស់ពួកសាវក, 585។

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

जिस भाग का संबंध दानिय्येल की भविष्यद्वाणी में अंतिम दिनों से है, वह ग्यारहवाँ अध्याय है। विशेष रूप से, वह ग्यारहवें अध्याय की अंतिम छह आयतें हैं; परन्तु और भी अधिक विशिष्ट रूप से, वे ऐतिहासिक वृत्तांत हैं जो उस अध्याय में पाए जाते हैं और जो उन अंतिम छह आयतों में पुनः दोहराए गए हैं।

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

«N’avons plus de temps à perdre. Des temps de détresse sont devant nous. Le monde est agité par l’esprit de guerre. Bientôt s’accompliront les scènes de trouble annoncées dans les prophéties. La prophétie du onzième chapitre de Daniel a presque atteint son entier accomplissement. Une grande partie de l’histoire qui s’est déroulée en accomplissement de cette prophétie se répétera.» Manuscript Releases, no 13, p. 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Vesi ya kumi na sita ya Danieli sura ya kumi na moja inaonyesha historia inayorudiwa katika vesi ya arobaini na moja, kwa maana katika vesi hiyo mfalme wa kaskazini anasimama katika nchi ya utukufu. Historia ya vesi ya kumi na sita hutambulisha wakati jenerali wa Kirumi, Pompey, alipoleta Yuda na Yerusalemu katika utumwa.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

Ny tena ho avy hamely azy dia hanao araka izay sitrapony, ary tsy hisy hahatohitra azy; ary hijanona ao amin’ilay tany mahafinaritra izy, izay ho levon’ny tanany. Daniela 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ich beabsichtige, diesen Vers als Anker für unsere Betrachtung der dem Vers vorausgehenden Verse zu verwenden; daher werde ich dieses Verständnis zunächst darlegen. Wir beabsichtigen aufzuzeigen, dass die Geschichte, die in den Versen drei und vier auf den Zerfall des Reiches Alexanders des Großen folgt, im Jahr 1989 beginnt und sodann den gegenwärtigen ukrainischen Krieg, Putins Sieg über die Kräfte des Westens sowie Putins anschließende Niederlage bezeichnet, die in Vers sechzehn hinüberführt.

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Yadyapi Misr uttar ka raja Antiochus ke samne ṭik na saka, tathapi Antiochus bhī Romiyon ke samne ṭik na saka, jo ab uske viruddh āye. Ab koī bhī rājy is udit hotī śakti kā virodh karne mein aur adhik samarth na rahe. Sīriyā vijit kar liyā gayā, aur Romī sāmrājya mein milā liyā gayā, jab Pompey ne, 65 ईसा पूर्व mein, Antiochus Asiaticus ko uski sampattiyon se vanchit kar diyā, aur Sīriyā ko Romī prānt mein parivartit kar diyā.”

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

«Ще се изправи същата сила и в Святата земя, и ще я погълне. Рим влезе в съюз с Божия народ, юдеите, през 161 г. пр. Хр., от която дата заема видно място в пророческия календар. Все пак той не придоби власт над Юдея чрез действително завоевание до 63 г. пр. Хр.; а това стана по следния начин.

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Depois de Pompeu regressar da sua expedição contra Mitrídates, rei do Ponto, dois competidores, Hircano e Aristóbulo, disputavam a coroa da Judeia. A sua causa foi apresentada diante de Pompeu, o qual logo percebeu a injustiça das pretensões de Aristóbulo, mas desejou adiar a decisão da questão até depois da sua há muito desejada expedição à Arábia, prometendo então voltar e resolver os seus assuntos conforme lhe parecesse justo e apropriado. Aristóbulo, sondando os verdadeiros sentimentos de Pompeu, apressou-se a voltar para a Judeia, armou os seus súditos e preparou-se para uma defesa vigorosa, determinado, a todo custo, a conservar a coroa, que previa vir a ser adjudicada a outro. Pompeu seguiu de perto o fugitivo. Ao aproximar-se de Jerusalém, Aristóbulo, começando a arrepender-se do seu procedimento, saiu ao seu encontro e procurou ajustar as coisas, prometendo inteira submissão e grandes somas de dinheiro. Pompeu, aceitando essa oferta, enviou Gabínio, à frente de um destacamento de soldados, para receber o dinheiro. Mas, quando esse tenente-general chegou a Jerusalém, encontrou as portas fechadas contra si e foi-lhe dito do alto dos muros que a cidade não manteria o acordo.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

«Помпей, не желая безнаказанно дать себя таким образом обмануть, заковал в оковы Аристобула, которого удерживал при себе, и тотчас двинулся со всем своим войском на Иерусалим. Сторонники Аристобула стояли за защиту города; сторонники Гиркана — за то, чтобы открыть ворота. Последние, будучи в большинстве и одержав верх, предоставили Помпею свободный вход в город. Тогда приверженцы Аристобула удалились на храмовую гору, будучи столь же твердо решены защищать это место, сколь Помпей — покорить его. По истечении трёх месяцев в стене был сделан пролом, достаточный для приступа, и город был взят остриём меча. В последовавшем страшном избиении было убито двенадцать тысяч человек. Поразительное зрелище, замечает историк, представляли священники, которые, будучи в то время заняты богослужением, с невозмутимой рукой и непоколебимым намерением продолжали своё обычное служение, по-видимому не сознавая дикого смятения, хотя вокруг них друзья их предавались убиению и хотя нередко собственная их кровь смешивалась с кровью их жертв.»

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

«Положив конец войне, Помпей разрушил стены Иерусалима, передал несколько городов из-под юрисдикции Иудеи под власть Сирии и наложил на иудеев дань. Так впервые Иерусалим был посредством завоевания отдан в руки той власти, которой предстояло держать “славную землю” в своей железной хватке, доколе не поглотит её совершенно». Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Nous poursuivrons cette étude dans notre prochain article.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

“꞉꞉꞉꞉꞉ ꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉”

“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

«Jeg har fået vist, at mange, som bekender at have kundskab om den nærværende sandhed, ikke ved, hvad de tror. De forstår ikke beviserne for deres tro. De har ingen rigtig forståelse af værket for den nuværende tid. Når prøvelsens tid kommer, findes der mænd, som nu prædiker for andre, der ved at undersøge de standpunkter, de indtager, vil opdage, at der er mange ting, som de ikke kan give nogen tilfredsstillende grund for. Indtil de således blev prøvet, kendte de ikke deres store uvidenhed. Og der er mange i menigheden, som tager for givet, at de forstår, hvad de tror; men indtil der opstår strid, kender de ikke deres egen svaghed. Når de skilles fra dem, der har samme tro, og tvinges til hver for sig og alene at stå og forklare deres tro, vil de blive overraskede over at se, hvor forvirrede deres forestillinger er om det, de havde antaget som sandhed. Det er sikkert, at der iblandt os har været et frafald fra den levende Gud og en vending mod mennesker, idet man sætter det menneskelige i stedet for den guddommelige visdom.».

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

«Қозғаңдар, қозғаңдар, қозғаңдар. Біз дүниеге ұсынатын тақырыптар өзіміз үшін тірі шындық болуға тиіс. Сенімнің негізгі баптары деп санайтын ілімдерді қорғағанда, толықтай берік емес дәлелдерді қолдануға ешқашан жол бермеуіміз маңызды. Мұндай дәлелдер қарсыласушының үнін өшіруге жарауы мүмкін, бірақ олар шындықты дәріптемейді. Біз тек қарсыластарымыздың үнін өшіріп қана қоймай, ең жақын әрі ең қатаң тексеріске де төтеп бере алатын орнықты дәлелдерді ұсынуымыз керек. Өзін пікірсайысшы ретінде тәрбиелегендер үшін Құдай сөзін әділдікпен қолданбай қою қаупі өте зор. Қарсыласпен бетпе-бет келгенде, біз тек сенушінің сенімін нығайтуды ғана көздемей, тақырыптарды оның санасында көз жеткізуді оятатындай етіп ұсынуға шынайы күш салуымыз керек.»

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

“मानिसको बौद्धिक उन्नति जति नै भएको होस्, उसले एक क्षणका लागि पनि यस्तो नठानोस् कि अझ ठूलो ज्योतिको लागि धर्मशास्त्रहरूको गहिरो र निरन्तर अनुसन्धानको कुनै आवश्यकता छैन। एक जातिको रूपमा हामी प्रत्येक व्यक्ति भविष्यवाणीका विद्यार्थी हुन बोलाइएका छौँ। हामीले गम्भीर तत्परताका साथ जाग्राम बस्नुपर्छ, ताकि परमेश्वरले हामीसमक्ष प्रस्तुत गर्नुहुने ज्योतिको कुनै किरणलाई हामीले चिन्न सकौँ। हामीले सत्यका पहिलो झल्काहरू ग्रहण गर्नुपर्छ; र प्रार्थनापूर्वक अध्ययनद्वारा अझ स्पष्ट ज्योति प्राप्त गर्न सकिन्छ, जसलाई अरूहरूको सामु प्रस्तुत गर्न सकिन्छ।

“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

«متى كان شعبُ الله في حالِ راحةٍ واكتفاءٍ بما لديهم من الاستنارة الحاضرة، جاز لنا أن نتيقّن أنه لا يرضى عنهم. فمشيئتُه أن يظلّوا دائمًا متقدّمين ليتلقّوا النورَ المتزايدَ والمتعاظمَ على الدوام، الذي يشرق لهم. إن موقفَ الكنيسة الحاضرَ غيرُ مُرضٍ لله. لقد تسلّل إليها اعتمادٌ على الذات قادهم إلى ألّا يشعروا بحاجةٍ إلى مزيدٍ من الحقّ ونورٍ أعظم. نحن نعيش في زمانٍ يعمل فيه الشيطان عن اليمين وعن الشمال، أمامنا وخلفنا؛ ومع ذلك فنحن، كشعبٍ، نيام. إن الله يريد أن يُسمَع صوتٌ يوقظ شعبَه إلى العمل». الشهادات، المجلد 5، 707، 708.