Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
دەنیالی باب یازدەی ئايەتی دەھ، پەیامی ناوخۆیی و دەرەکییەکە بە وشەی «قەڵا» یەکدەخاتەوە. ئەو پەیوەندییەی لەگەڵ پێشبینیی شەست و پێنج ساڵەی ئیشایا دروست دەکات، «قەڵا»ی پێشبینیی دەرەکی وەک ڕووسیا ناساندووە، و هەروەها «قەڵا»ی ناوخۆییی پەرستگاکەش کە مەسیح لە هەمان مێژوودا هەڵیدەستێنێت. قەڵای دەرەکی، کە لە ئايەتی سی و یەکدا بە «پیرۆزگای هێز» ناسراوە، پاشایەکی زەوی یان شانشینێکی زەویی نمایندگی دەکات. قەڵای ناوخۆیی، یان پیرۆزگای ناوخۆییی هێز، ئەو پەرستگایەیە کە پەیامنێری پەیمان لە چل و شەش ساڵدا هەڵیدەستێنێت.
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
Danzanin Tsarkaka Mafi Tsarki na wancan haikali (kagarar), Allah yana zaune a wurare na samaniya.
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
Ty Chibh’uj Daniel e kab’ hebreo tzij ye’ tz’ib’äx chuqa’ junam pa “santuario”. Jun tzij are’ “miqdash”, k’a ri jun chic are’ “qodesh”. “Miqdash” tikirel nuq’alajisaj jun santuario pagano, o ri santuario richin Dios, o k’a jun fortaleza. “Qodesh” xa xe’ n’okisäx richin nuq’alajisaj ri santuario richin Dios pa ri Biblia. Ri “santuario” (miqdash) richin k’ojlib’äl (fortaleza), pa ri versículo oxi’ jun pa Daniel capítulo julajuj, nitzijöx chi rij “ri santuario richin k’ojlib’äl”, y ri tzij hebreo ri xutzijöx richin santuario chiri’ are’ “miqdash”, ri nuq’alajisaj ri Tinamït Roma, ri achi’el retal ri k’ojlib’äl romano pa ri historia richin roma pagana chuqa’ roma papal. Daniel xerokisaj ri ka’i’ hebreo tzij ruk’a’n wachinelil. Pa ri versículos ri e k’o pa ruwi’ ri nimaläj columna richin Adventismo, niqariq ri tzij “santuario”.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Puis j’entendis parler un saint; et un autre saint dit à celui-là même qui parlait: Jusques à quand durera la vision touchant le sacrifice perpétuel et la transgression dévastatrice, pour livrer à être foulés aux pieds le sanctuaire et l’armée? Et il me dit: Jusqu’à deux mille trois cents jours; puis le sanctuaire sera purifié. Daniel 8:13, 14.
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
L’hébreu traduit par « le sanctuaire », dans les deux versets, est « qodesh », et il n’est employé que pour désigner le sanctuaire de Dieu. Au verset onze, où est identifiée la Rome païenne, et plus précisément le temple du Panthéon dans la ville de Rome, nous trouvons le mot « sanctuaire » ; mais dans ce verset, il s’agit du terme hébreu « miqdash ».
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Oui, il s’éleva jusqu’au chef de l’armée; et par lui le sacrifice perpétuel fut ôté, et le lieu de son sanctuaire fut renversé. Daniel 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
«Քաջության սրբարանը» Դանիէլի տասնմէկերորդ գլխի երեսունմէկերորդ համարում եբրայերէն «miqdash» բառն է, եւ այն գործածուած է այն եբրայերէն բառի հետ առնչութեամբ, որը տասնմէկերորդ գլխի եօթերորդ եւ տասներորդ համարներում թարգմանուած է «ամրոց»։ Եօթերորդ համարում հարաւի թագաւորը մտաւ մինչեւ Հռոմի քաղաքը եւ գերեվարեց հիւսիսի թագաւորին, որովհետեւ նա մտաւ նրա ամրոցը, իսկ տասներորդ համարում հիւսիսի թագաւորը միայն բարձրանում է «մինչեւ» «ամրոցը», որովհետեւ կանգ առաւ իր թագաւորութեան եւ Եգիպտոսի սահմանագծի վրայ։ Հաջորդ համարը պէտք է անդրադառնար Ռափիայի սահմանագծին։ Երեսունմէկերորդ համարի «քաջության սրբարանը» «ամրոցի» «miqdash»-ն է։
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
Der Kampf an der Grenzlinie bei Raphia versinnbildlicht den Kampf an der Grenzlinie in der Ukraine. Diese prophetische Geschichte wird erkannt, wenn man versteht, dass das „Haupt“ das Königreich oder der König ist; es ist die Festung seiner Stärke; doch die Weissagung behandelt eine innere und eine äußere Wahrheit. Das „Heiligtum der Stärke“ für die äußere Linie wird durch das Heiligtum „miqdash“ dargestellt, und das Heiligtum der Stärke für die innere Linie wird durch das Heiligtum „qodesh“ dargestellt.
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
1844 ਤੋਂ 1863 ਤੱਕ ਦਾ ਸਮਾਂ ਭਵਿੱਖਬਾਣੀਕ ਇਤਿਹਾਸ ਦੀ ਇੱਕ ਐਸੀ ਰੇਖਾ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਜੋ ਇੱਕ ਲੱਖ ਚੁਵਾਲੀਹ ਹਜ਼ਾਰ ਦੇ ਮੋਹਰਬੰਦੀ ਹੋਣ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦੀ ਹੈ। ਉੱਤਰੀ ਰਾਜ ਦੇ ਵਿਰੁੱਧ ਚਿੱਥੜੇ ਕੀਤੇ ਜਾਣ ਦੇ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਵੀਹ ਸਾਲ 1798 ਵਿੱਚ ਸਮਾਪਤ ਹੋਏ, ਅਤੇ ਦੱਖਣੀ ਰਾਜ ਦੇ ਵਿਰੁੱਧ ਉਹੀ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਵੀਹ ਸਾਲਾਂ ਦੀ ਰੇਖਾ 1844 ਵਿੱਚ ਸਮਾਪਤ ਹੋਈ। ਇਹ ਦੋਵੇਂ ਰੇਖਾਵਾਂ ਮਨੁੱਖਤਾ ਦੇ ਹੇਠਲੇ ਸੁਭਾਵ ਅਤੇ ਮਨੁੱਖਤਾ ਦੇ ਉੱਚੇ ਸੁਭਾਵ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਕਰਦੀਆਂ ਹਨ। ਹੇਠਲਾ ਸੁਭਾਵ, ਜੋ ਉੱਤਰੀ ਰਾਜ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤਾ ਗਿਆ ਹੈ, ਸਰੀਰ ਹੈ, ਅਤੇ ਉੱਚਾ ਸੁਭਾਵ ਸਿਰ ਹੈ। ਸਿਰ ਰਾਜ ਦੀ ਰਾਜਧਾਨੀ ਹੈ, ਅਤੇ ਉਹ ਰਾਜਾ ਹੈ। ਇਸ ਦ੍ਰਿਸ਼ਟਾਂਤ ਲਈ ਮਸੀਹ ਨੇ ਆਪਣੇ ਨਾਮ ਨੂੰ ਰੱਖਣ ਵਾਸਤੇ ਦੱਖਣੀ ਰਾਜ ਯਹੂਦਾਹ ਨੂੰ ਚੁਣਿਆ, ਅਤੇ ਉਸ ਦੀ ਰਾਜਧਾਨੀ ਯਰੂਸ਼ਲਮ ਹੈ। ਯਰੂਸ਼ਲਮ ਉਹ ਥਾਂ ਹੈ ਜਿੱਥੇ ਸ਼ਕਤੀ ਦਾ ਸੱਚਾ ਪਵਿੱਤਰ ਸਥਾਨ ਸਥਿਤ ਹੈ, ਅਤੇ ਉਸ ਪਵਿੱਤਰ ਸਥਾਨ ਵਿੱਚ ਰਾਜੇ ਲਈ ਇੱਕ ਸਿੰਹਾਸਨ ਕਮਰਾ ਹੈ, ਜੋ ਸਿਰ ਹੈ।
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
Fa mɔ “mmerɛnson” a ɛwɔ Leviticus ti aduonu asia mu no yɛ nokware a etwa to a wɔsɔɔ ano wɔ afe 1856 mu, na wɔhyɛɛ no da sɛ ɛbɛma frankaa bi ahoɔden na wɔawie adwuma no. Efi 1844 kosi 1863 no, na Kristo pɛ sɛ ɔde Ne Nyameyɛ bɛka onipa su ho afebɔɔ nyinaa, nanso onipa tew atua.
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
সে সময় তিনি মানুষের নিম্নতর স্বভাবকে রূপান্তরিত করতে সক্ষম হননি, কারণ তা তাঁর দ্বিতীয় আগমনের সময় সংঘটিত হয়। তখন তিনি মানুষের উচ্চতর স্বভাবকে তাঁর প্রতিমূর্তিতে রূপান্তর করবেন, মানবজাতির মস্তককে ঈশ্বরত্বের মস্তকের সঙ্গে একত্র করে। মস্তক ছিল রাজ্যের রাজধানী। মস্তকই ছিল রাজা, এবং যখন খ্রিষ্ট ঈশ্বরত্বের মানবত্বের সঙ্গে ঐক্যবদ্ধ হওয়ার সেই রূপান্তর সম্পাদন করেন, তখন তিনি মানবত্ব ও ঈশ্বরত্ব উভয়ের মস্তককে যিরূশালেমের সেই পবিত্রধামে, পরমপবিত্র স্থানে, একত্র করেন, যেখানে খ্রিষ্ট তাঁর পিতার সঙ্গে উপবিষ্ট আছেন।
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
À celui qui vaincra, je lui donnerai de s’asseoir avec moi sur mon trône, comme moi aussi j’ai vaincu et me suis assis avec mon Père sur son trône. Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
Christ promet que ceux (les Laodicéens) qui vaincront comme Lui a vaincu (et deviendront des Philadelphiens) siégeront avec Lui dans les lieux célestes.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
Ezi azuwo n’ime Kraịst, mgbe O mere ka O si n’ọnwụ bilie, wee mee ka Ọ nọdụ n’aka nri nke Ya n’ebe ndị dị n’eluigwe, … O mekwara ka anyị soro bilie ọnụ, meekwa ka anyị soro nọdụ ọnụ n’ebe ndị dị n’eluigwe n’ime Kraịst Jisọs. Ndị Efesọs 1:20; 2:6.
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
यहेजकेल की दो लकड़ियों का जुड़ना (मनुष्यता का दिव्यता के साथ) परमेश्वर के सामर्थ्य के पवित्रस्थान (qodesh) में सम्पन्न होता है, ठीक उसी समय जब सामर्थ्य का गढ़ (miqdash) उस भविष्यद्वाणी की आन्तरिक और बाह्य दोनों रेखाओं को जोड़ने वाली भविष्यसूचक कुंजी के रूप में पहचाना जाता है, जिसे गब्रिएल दानिय्येल को इस विषय में समझाने आया था कि एक लाख चवालीस हज़ार की मुहरबन्दी के समय परमेश्वर की प्रजा पर क्या बीतेगी। मसीह इस कार्य को मिलरवादी इतिहास में पूरा करना चाहता था, परन्तु 1863 के विद्रोह के द्वारा यह कार्य विफल कर दिया गया; तथापि 1844 से 1863 तक का इतिहास अब भी एक ऐसी रेखा के रूप में बना हुआ है जो उस प्रयत्न किए गए कार्य का दृष्टान्त प्रस्तुत करता है।
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
Le verset dix du chapitre onze de Daniel contient la clé permettant de comprendre le message interne et externe des versets onze à quinze, lesquels sont entrés dans notre histoire prophétique en 2014. Le verset dix identifie 1989, qui est le temps de la fin dans le mouvement de réforme des cent quarante-quatre mille, mais il contient aussi la clé qui permet de reconnaître 2014 comme un jalon dans l’histoire du scellement.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
Le 22 octobre 1844, le Messager de l’alliance vint soudainement au temple qu’Il avait édifié. Cette balise prophétique est la figure du 11 septembre 2001, lorsque le troisième ange arriva de nouveau, et que la septième trompette recommença à retentir. Alors l’histoire de 1840 à 1844 devait elle aussi se répéter, car l’ange qui descendit le 11 août 1840 n’était rien de moins que Jésus-Christ, et son œuvre consistait à illuminer la terre de sa gloire.
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
१८४० ते १८४४ हाही कालखंड ११ सप्टेंबर २००१ पासून लवकरच येऊ घातलेल्या रविवारच्या कायद्यापर्यंतच्या काळाचे प्रतिनिधित्व करतो; तसेच १८४४ ते १८६३ हाही ११ सप्टेंबर २००१ पासून लवकरच येऊ घातलेल्या रविवारच्या कायद्यापर्यंतचा कालावधी दर्शवितो. सिस्टर व्हाइट १८४४ चा इतिहास क्रूसाच्या इतिहासाशी संरेखित करतात, आणि क्रूस साडेतीन वर्षांच्या दोन इतिहासांतील विभागणीचे प्रतिनिधित्व करतो; हे दोन्ही इतिहास एकमेकांशी संरेखित आहेत. क्रूस हे स्थापित करतो की १८४० मध्ये आरंभ होऊन १८४४ मध्ये समाप्त होणारा पूर्वकालीन इतिहास आणि त्यानंतर १८६३ पर्यंतचा पुढील इतिहास हे दोन समांतर इतिहास आहेत, आणि हे दोन्ही शिक्कामोर्तबाच्या कालखंडाचे प्रतिनिधित्व करतात.
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
A primeira linha, de 1840 a 1844, representa a vitória dos adventistas filadélfios; a outra linha, de 1844 a 1863, representa o fracasso dos adventistas laodiceanos. Ambas as classes são representadas em Daniel capítulo dez, pois Daniel, representando as virgens sábias vitoriosas durante o tempo do selamento dos cento e quarenta e quatro mil, viu a visão; mas os que estavam com ele fugiram da visão.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
Ja katika siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkuu, uitwao Hidekeli; ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja aliyevikwa nguo za kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Ufhazi; na mwili wake ulikuwa kama yakuti, na uso wake kama mfano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa sana, na sauti ya maneno yake kama sauti ya umati wa watu. Nami, Danieli, peke yangu niliiona njozi hiyo; kwa maana wale watu waliokuwa pamoja nami hawakuiona njozi hiyo; lakini tetemeko kuu liliwaangukia, hata wakakimbia na kujificha. Danieli 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
Dans le chapitre sept de Daniel, après que Daniel eut vu la vision des bêtes de proie, Gabriel vint lui en donner l’explication.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
Ich, Daniel, war tief bewegt in meinem Geist im Innern meines Leibes, und die Gesichte meines Hauptes ängstigten mich. Ich trat zu einem von denen, die dastanden, und erbat von ihm Gewissheit über dies alles. Da redete er mit mir und ließ mich die Deutung der Dinge erkennen. Daniel 7,15.16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
Mu sura ya munani ya Daniyeli, nyuma y’uko Daniyeli yari amaze kubona iyerekwa ry’inyamaswa z’aheranda, Gaburiyeli araza kugira ngo asobanure iryo yerekwa.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Et il arriva que, lorsque moi, Daniel, j’eus vu la vision et que j’en cherchais l’intelligence, voici, se tint devant moi quelqu’un qui avait l’apparence d’un homme. Et j’entendis une voix d’homme entre les rives de l’Ulaï, qui cria et dit : Gabriel, fais comprendre à cet homme la vision. Daniel 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
Dans le chapitre neuf de Daniel, après que Daniel eut compris le nombre des années indiqué par Jérémie et présenté dans les écrits de Moïse à la fois comme une malédiction et comme le serment de Dieu, Gabriel vint pour expliquer la vision.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Mentre io parlavo, pregavo e confessavo il mio peccato e il peccato del mio popolo Israele, e presentavo la mia supplica davanti al Signore, il mio Dio, per il santo monte del mio Dio, sì, mentre stavo ancora parlando in preghiera, l’uomo Gabriele, che avevo visto nella visione al principio, mandato con rapido volo, mi toccò verso il tempo dell’oblazione della sera. Ed egli mi istruì, parlò con me e disse: «O Daniele, io sono ora venuto per darti intendimento e comprensione». Daniele 9:20–22.
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
Разумеется! Чтобы выполнить перевод точно, мне нужно знать, какой язык обозначен как **«ff»**. Пожалуйста, укажите целевой язык.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Eia mpɔ nnɛ, mede me ho aba sɛ mede bɛma woate nea ɛbɛto wo man no ase wɔ nna a edi akyiri no mu; efisɛ anisoadehu no da so wɔ nna pii ho. Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
Umbono uDaniyeli awubona owabangela ukuhlukaniswa phakathi kwabakholwayo, kwakuwumbono wokubonakala kukaKristu, umbono weminyaka eyizinkulungwane ezimbili namakhulu amathathu, kodwa wawuyisimo sowesifazane salowo mbono. Kwakungukuqonda umbono wokubonakala kukaKristu ngokuzumayo njengoMthunywa weSivumelwano okwaguqula uDaniyeli (nalabo abamelwe nguDaniyeli), baba sesifanekisweni sikaKristu. Lokho “okwehlela abantu bakaNkulunkulu ezinsukwini zokugcina” kumelwa ngumlando wamaMillerite kusukela ngo-1840 kuya ku-1844, futhi futhi ngamaMillerite kusukela ngo-1844 kuya ku-1863. Elinye iqembu libalekela umbono ngokuhlubuka, kanti elinye iqembu lilandela uKristu ngokukholwa lingene eNgcwelengcwele, ukuze lihlaliswe kanye Naye ezindaweni zasezulwini.
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
ហើយកាលណាកាប្រ៊ីយ៉ែលបកស្រាយនិមិត្តដែលប្រជារាស្ត្ររបស់ព្រះនៅថ្ងៃចុងក្រោយត្រូវបានផ្លាស់ប្ដូរឲ្យមានរូបភាពដូចព្រះគ្រីស្ទ នោះគាត់បានបង្ហាញប្រវត្តិសាស្ត្រខាងក្រៅនៃពិភពលោក។ និមិត្តរបស់ដានីយ៉ែលអំពីព្រះគ្រីស្ទ ត្រូវបានកាប្រ៊ីយ៉ែលបកស្រាយថាជាប្រវត្តិសាស្ត្រខាងក្រៅនៃពេលវេលានៃការបោះត្រារបស់មួយសែនបួនម៉ឺនបួនពាន់នាក់។ នៅពេលដែលប្រវត្តិសាស្ត្រនៃថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ក្នុងការបកស្រាយរបស់កាប្រ៊ីយ៉ែលត្រូវបានឈានដល់ នោះប្រវត្តិសាស្ត្រដែលត្រូវបានសង្កត់ធ្ងន់ថានាំមុខច្បាប់ថ្ងៃអាទិត្យនៃខទីដប់ប្រាំមួយ ត្រូវបានទទួលស្គាល់តែដោយកូនសោនៃការយល់ដឹង ដែលត្រូវបានតំណាងថាជា «បន្ទាយមាំមួន» នៅក្នុងខទីដប់។ នៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ឥទ្ធិពលនៃគ្រប់និមិត្តបានចាប់ផ្ដើមលាតត្រដាងឡើង ដូចជាកង់នៅក្នុងកង់។
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Na u le rito ra Jiova ri sa yaco vei au, ka kaya, Luve ni tamata, a cava na vosa vakaibalebale ko ni sa taukena tiko ena vanua ko Isireli, ni dou kaya, Sa vakabalavutaki na veisiga, ka sa sega ni yaco e dua na raivotu? O koya mo tukuna vei ira, Sa kaya vakaoqo na Turaga na Kalou; Au na vakayalia na vosa vakaibalebale oqo, ka ra na sega tale ni vakayagataka me vosa vakaibalebale e Isireli; ia mo kaya vei ira, Sa voleka mai na veisiga, kei na kena vakayacori na raivotu kecega. Ni na sega tale ni dua na raivotu lasu se dauvakadivinate veivakaisini ena loma ni mataqali i Isireli. Ni sai Au ko Jiova: Au na vosa, ka na yaco na vosa au na cavuta; ena sega tale ni vakabalavutaki: ni ena nomudou gauna, kemudou na vuvale talaidredre, au na cavuta na vosa, ka na vakayacora, sa kaya na Turaga na Kalou. Sa qai yaco tale mai vei au na vosa i Jiova, ka kaya, Luve ni tamata, raica, era kaya na lewe ni vuvale i Isireli, Na raivotu sa raica ko koya sa baleta na veisiga e vuqa sa bera mai, ka sa parofisaitaka ko koya na gauna era se yawa sara. O koya mo kaya vei ira, Sa kaya vakaoqo na Turaga na Kalou; E na sega tale ni vakabalavutaki e dua ga na noqu vosa, ia na vosa au sa cavuta ena vakayacori, sa kaya na Turaga na Kalou. Isikeli 12:21–28.
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
Дар байни ҳамаи чархҳои набувватие, ки дар он таърих дар даруни чархҳои дигари набувватӣ мегарданд, як чарх ҳаст, ки Илҳом ба шогирдони набуввати айёми охир маълум кардааст, ки ҳамон чархест, ки бо он сарнавишти абадии онҳо муайян хоҳад шуд. Қоида бар қоида, ҳамон чарх ҳамчунин бояд рӯъёе бошад, ки Дониёл дид ва ӯро ба сурати Масеҳ дигаргун сохт, зеро он ҳамон рӯъёест, ки он чиро, ки бар сари қавми Худо дар айёми охир меояд, муайян месозад.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Rabbi menga dengan jelas telah memperlihatkan kepada saya bahwa patung binatang itu akan dibentuk sebelum masa percobaan berakhir; sebab hal itu akan menjadi ujian besar bagi umat Allah, yang olehnya nasib kekal mereka akan diputuskan. Pendirianmu merupakan campur-aduk ketidakkonsistenan yang sedemikian rupa sehingga hanya sedikit orang yang akan tertipu.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
« Dans Apocalypse 13, ce sujet est présenté clairement ; [Apocalypse 13:11–17, cité]. »
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
«འདི་ནི་དཀོན་མཆོག་གི་མི་ཚོས་རྟགས་བཀབ་པའི་སྔོན་ལ་ངེས་པར་འཕྲད་དགོས་པའི་ཚོད་ལྟ་ཡིན། སུ་ཞིག་གིས་ཁོང་གི་བཀའ་ཁྲིམས་བསྲུངས་པ་དང་། རྫུན་མའི་ངལ་གསོའི་ཉིན་མོ་ཞིག་དང་ལེན་མ་བྱས་པར། དེ་བཞིན་དཀོན་མཆོག་ལ་བློ་དཀར་བསྟན་པ་གསལ་བར་བྱས་མཁན་ཚང་མ་ནི། གཙོ་བོ་ཡ་ཧོ་ཝ་དཀོན་མཆོག་གི་དར་ཆའི་འོག་ཏུ་གྲལ་སྒྲིག་བྱེད་ཀྱི་རེད། ཁོང་ཚོས་ཀྱང་གསོན་པོའི་དཀོན་མཆོག་གི་རྟགས་དེ་ཐོབ་པར་འགྱུར། གང་དག་གིས་སྐུ་གནས་མཐོན་པོ་ནས་བྱུང་བའི་བདེན་པ་དེ་བཏང་ནས། ཉི་མའི་ཉིན་མོའི་ངལ་གསོའི་ཉིན་མོ་དང་ལེན་བྱེད་པ་ཚོས་ནི། གཅན་གཟན་གྱི་རྟགས་དེ་འཐོབ་པར་འགྱུར།» Manuscript Releases, volume 15, 15.
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
អន្តិការណ៍ដែលត្រូវបានកំណត់ថាជាអន្តិការណ៍នៃរូបសត្វសាហាវនោះ មានពីរផ្នែក។ វាជាអន្តិការណ៍ដែលទាមទារឲ្យសិស្សនៃការព្យាករណ៍ទទួលស្គាល់ការរីកចម្រើននៃរូបសត្វសាហាវ ដែលជាការរួមបញ្ចូលគ្នារវាងសាសនាចក្រ និងរដ្ឋនៅសហរដ្ឋអាមេរិក មុនច្បាប់ថ្ងៃអាទិត្យមកដល់។ វាក៏ជាអន្តិការណ៍ដែលបង្កើតឲ្យមានទាំងរូបសត្វសាហាវ ឬរូបរបស់ព្រះគ្រីស្ទ នៅក្នុងអ្នកដែលត្រូវបានតំណាងដោយដានីយ៉ែល ឬអ្នកដែលបានរត់គេច។ ការបំបែកចេញពីគ្នានោះ ផ្អែកលើថាតើព្រហ្មចារីទាំងនោះ «មើលឃើញនិមិត្តដ៏អស្ចារ្យនេះ» ដូចដែលដានីយ៉ែលបានធ្វើដែរ ឬថាពួកគេរត់គេចចេញពីនិមិត្តនោះ។ គន្លឹះនៃការមើលឃើញនិមិត្តដ៏អស្ចារ្យនោះ ត្រូវបានតំណាងដោយពាក្យ «បន្ទាយ»។
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
योहनलाई शिक्षा दिने त्यो पराक्रमी स्वर्गदूत येशू ख्रीष्ट स्वयंभन्दा कम व्यक्तित्वको हुनुहुन्थेन। उहाँले आफ्नो दाहिने खुट्टा समुद्रमा र बायाँ सुक्खा भूमिमाथि राख्नुभएको तथ्यले शैतानसँगको महान् विवादका अन्तिम दृश्यहरूमा उहाँले निर्वाह गरिरहनुभएको भूमिकालाई देखाउँछ। यो अवस्थाले समग्र पृथ्वीमाथि उहाँको सर्वोच्च शक्ति र अधिकारलाई जनाउँछ। यो विवाद युगदेखि युगसम्म झन् प्रबल र दृढ हुँदै आएको थियो, र अन्तिम दृश्यहरूसम्म त्यस्तै जारी रहनेछ, जब अन्धकारका शक्तिहरूको कुशल कार्यसम्पादन आफ्नो चरम सीमासम्म पुग्नेछ। शैतान, दुष्ट मानिसहरूसँग एकताबद्ध भई, सत्यको प्रेम ग्रहण नगर्ने सारा संसार र मण्डलीहरूलाई छल गर्नेछ। तर त्यो पराक्रमी स्वर्गदूतले ध्यानको माग गर्नुहुन्छ। उहाँ ठूलो स्वरले पुकार्नुहुन्छ। सत्यको विरोध गर्न शैतानसँग मिलेका मानिसहरूलाई उहाँको स्वरको शक्ति र अधिकार देखाइनेछ।
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
«Αφού οι επτά αυτοί βροντές εξέφεραν τις φωνές τους, δίδεται στον Ιωάννη η εντολή, όπως και στον Δανιήλ, σχετικά με το μικρό βιβλίο: “Σφράγισε εκείνα τα οποία είπαν οι επτά βροντές.” Αυτά αφορούν μελλοντικά γεγονότα, τα οποία θα αποκαλυφθούν κατά τη σειρά τους. Ο Δανιήλ θα σταθεί στον κλήρο του στο τέλος των ημερών. Ο Ιωάννης βλέπει το μικρό βιβλίο αποσφραγισμένο. Τότε οι προφητείες του Δανιήλ έχουν τη δική τους προσήκουσα θέση στα μηνύματα του πρώτου, του δευτέρου και του τρίτου αγγέλου που πρόκειται να δοθούν στον κόσμο. Η αποσφράγιση του μικρού βιβλίου ήταν το μήνυμα σε σχέση με τον χρόνο.»
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
«Дониёр ва Ваҳий китоблари бирдир. Бири — башорат, иккинчиси — ваҳий; бири — муҳрланган китоб, иккинчиси — очилган китобдир. Юҳанно момақалдироқлар айтган сирларни эшитди, аммо уларни ёзмасликка амр қилинди.»
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Lyset serligt, sum varð givið Jóhannesi og varð uttrykt í teimum sjey torunum, var ein lýsing av hendingum, ið fóru at bera til undir boðskapinum hjá fyrsta og øðrum eingli.” The Seventh-day Adventist Bible Commentary, volume 7, 971.