The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Kunji ya kuitambua Urusi kama nguvu iliyoanzisha vita vya Ukrainia mwaka 2014 ni “ngome,” ambayo ni kichwa, au mji mkuu wa ufalme. Hekalu la kibinadamu linajumuisha kichwa na mwili. Kichwa ni asili ya juu, na mwili ni asili ya chini. “Nyakati saba” zilizoishia mwaka 1844, zilipaswa basi kuunganishwa na Yerusalemu, ambao ulikuwa kichwa cha Yuda. Katika hekalu la Yerusalemu ndimo kilikuwamo kiti cha enzi cha mfalme, ambaye ni kichwa cha Yerusalemu, ambao ulikuwa kichwa cha Yuda. Muungano wa Uungu na ubinadamu, unaowakilisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, unawakilishwa kama kuupokea “nia ya Kristo.” Nia ndiyo asili ya juu, na kwa hiyo ndiyo “kichwa.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Lorsque ceux qui sont représentés par Daniel voient la vision causative féminine qui les fait changer à l’image du Christ, ils ont reçu la pensée de Christ, qui est le second Adam et qui est spirituel. À ce moment-là, leur pensée charnelle littérale, qu’ils ont héritée du premier Adam après sa chute et après qu’il eut renversé l’ordre de sa création, est crucifiée. La pensée charnelle qui combat contre la loi de Dieu, qu’ils ont reçue sans l’avoir choisie à leur naissance, est remplacée par la pensée de Christ, qu’ils reçoivent par leur propre choix, et qui est parfaitement obéissante à la loi de Dieu. Leur pensée nouvelle, et la pensée de Christ, ne forment alors qu’une seule pensée, et toutes deux résident ensemble sur le trône dans les lieux célestes. Il y a, dans le temple, un lieu où se trouve le trône de Dieu, et les êtres humains, qui ont été créés à l’image de Dieu, ont, dans le temple, une place précise, destinée à la présence de Dieu.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Lelo thiko a xi kumeki eka ntumbuluko wa vona wa le hansi, lowu yimeleriwaka hi mfumo wa le n’walungu. Xi le endhawini leyi yimeleriwaka hi mfumo wa le dzongeni, laha Xikwembu xi hlawuleke ku veka vito ra xona kona, leri nga xihlawulekisi xa xona. Endhawu yoleyo yi le Yerusalema; kambe tanihi ntsindza wa Yuda, Yerusalema i nhloko, kambe nhloko ya ntsindza i hosi. Naswona Yerusalema a yi hlawuriwanga ntsena leswaku yi va ntsindza, kambe yi tlhela yi hlawuriwa tanihi ndhawu leyi Xikwembu a xi ta veka tempele ya xona kona. Kutani endzeni ka tempele ya xona xi veke xiluvelo xa xona. Mfumo wa le dzongeni wu yimela ntumbuluko wa munhu wa le henhla, kambe wu tlhela wu va ni kamara ro hlawuleka ra xiluvelo xa hosi. Makwerhu White u vitana ndhawu yoleyo “qila” ya moya. Qila, hi nhlamuselo ya rona, i xihondzo.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
An tou kè tout antye dwe bay Bondye; sinon laverite Bondye pap rive fè yon travay sanktifikasyon sou lavi ak sou karaktè a. Men, se yon reyalite tris, anpil moun ki fè pwofesyon yo pote non Kris la pa janm bay li kè yo ak senplisite. Yo pa janm fè eksperyans kontrisyon ki mache avèk yon rann tèt total devan reklamasyon Krisyanis la; e konsekans lan se ke pouvwa transfòmatè laverite a pa nan lavi yo; enfliyans pwofon, dou, ki fonn kè a, ki soti nan lanmou Kris la, pa parèt klèman nan lavi ak nan karaktè yo. Men, ala yon travay pou nouri twoupo Bondye a ki ta ka fèt si sou-pastè yo te kloure sou kwa ansanm ak Kris la, e yo t ap viv pou Bondye pou kolabore ak Chèf Bèje twoupo a! Kris rele moun pou yo travay jan li te travay la. Gen bezwen pou yon temwayaj ki pi pwofon, ki pi fò, ki pi kontrenyan, sou pouvwa laverite a jan sa parèt nan pyete pratik moun ki fè pwofesyon yo kwè li. Lanmou Sovè a nan nanm nan ap mennen nan yon chanjman desizif nan fason travayè yo travay pou nanm moun k ap peri yo. Lè laverite okipe sitadèl nanm nan, Kris chita sou twòn nan kè a, e lè sa a ajan imen an ka di: “Mwen kloure sou kwa ansanm ak Kris la; kanmenm mwen viv; men se pa mwen ankò, se Kris k ap viv nan mwen; epi lavi m ap viv koulye a nan kò sa a, m ap viv li pa lafwa nan Pitit Bondye a, ki te renmen m, e ki te bay tèt li pou mwen.” Review and Herald, 9 Oktòb 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“ngome ya nafsi” ndiko “Kristo ametawazwa.” Kutawazwa kwa Kristo hukamilishwa wakati mwili unasulubishwa, na mwili kwa ufafanuzi wa Paulo ni asili ya chini, nayo ndiyo ufalme wa kaskazini. Hii ndiyo sababu unabii wa ufalme wa kaskazini ulifikia mwaka 1798 pekee. Asili ya chini haiwezi kuunganishwa na Uungu; ni lazima ibadilishwe kwa kufumba na kufumbua macho katika kuja kwake mara ya pili. Ufalme wa kusini, uliokuwa na “kichwa” ambacho kilikuwa Yerusalemu, na “kichwa” ambacho kilikuwa patakatifu, ulifikia mwaka 1844, kwa maana uliwakilisha asili ya juu iliyoweza kuchagua kuusulubisha mwili na kwa imani kuingia katika ngome ya Patakatifu pa Patakatifu, na kuketi juu ya kiti cha enzi pamoja na Kristo. Mahali ambapo muungano huo, na kutawazwa huko, hutukia ni katika ngome ya hekalu la kibinadamu. Aya ya kumi ya sura ya kumi na moja hufafanua kichwa kuwa ndiyo ngome, lakini ukweli huo huimarishwa tu kwa ushuhuda wa Isaya, unaodai kwamba ukweli unaohusu ngome hiyo, ueleweke katika matumizi yake ya nje na ya ndani.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
„Guds ord skal være vor åndelige føde. ‘Jeg er livets brød,’ sagde Kristus; ‘den, som kommer til mig, skal aldrig hungre; og den, som tror på mig, skal aldrig tørste.’ Verden går til grunde af mangel på ren, uforfalsket sandhed. Kristus er sandheden. Hans ord er sandhed, og de har en dybere betydning, end det, der viser sig på overfladen, og en værdi, som langt overgår deres ubemærkede ydre. Sind, som vækkes til live ved Helligånden, vil skelne værdien af disse ord. Når vore øjne salves med den hellige øjensalve, skal vi være i stand til at opdage sandhedens kostbare ædelstene, selv om de måtte være begravet under overfladen.“
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“La vérité est délicate, raffinée, élevée. Lorsqu’elle façonne le caractère, l’âme croît sous son influence divine. Chaque jour, la vérité doit être reçue dans le cœur. Ainsi, nous mangeons les paroles du Christ, qu’il déclare être esprit et vie. L’acceptation de la vérité fera de quiconque la reçoit un enfant de Dieu, un héritier du ciel. La vérité qui est chérie dans le cœur n’est pas une lettre froide et morte, mais une puissance vivante.
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
«Сирри ȝәдәс, илаһий. У Ул Мәсих охшашлыгында характерны формалаштыруда һәрнәрсәдән көчлерәк һәм куәтлерәк. Анда шатлыҡ тулысы бар. Ул йөрәктә кадерләп сакланганда, Мәсихкә булган мәхәббәт теләсә кайсы кешегә булган мәхәббәттән өстен куела. Менә бу — христианлык. Менә бу — җандагы Алла мәхәббәте. Шулай итеп саф, катнашмас хакыйкать затның ныгытмасын били. «Мин сезгә яңа йөрәк тә бирермен, һәм эчегезгә яңа рух салырмын», — дигән сүзләр үтәлә. Хакыйкатьнең җанландыручы йогынтысы астында яшәгән һәм хезмәт иткән кешенең тормышында бер затлылык бар». Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Daneri kapitulo onseko historia profetiko horretako ikuspena hasten da, bigarren bertsoan, seigarren eta aberatsen den erregea buruarekin lerrokatzen denean; buru hori Errusia da, hamaikatik hamabosgarren bertsoetara ageri den bezala. Historia horretan, seigarren erregea zazpietakoa den zortzigarrena bihurtuko da, eta Estatu Batuetan eliza eta estatua batzen direnean erreinatuko du, eta beren fornikazio saindu-gabea hamaseigarren bertsoan kontsumatuko dute, laster etorriko den igandeko legean.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
وہ عَلَم جو اُس وقت بلند کیا جانا ہے، مایوس کیا جائے گا اور ساڑھے تین دن کے عرصہ کے لیے مر جائے گا، جو دانی ایل دس میں اکیس دن ہیں۔ دانی ایل کے لیے ماتم کے اکیس دنوں کے اختتام پر، جو اُن دو گواہوں کے لیے گلی میں موت کے ساڑھے تین دنوں کے اختتام کے مترادف ہے—جو حزقی ایل کی وادی میں موجود وہی لوگ ہیں، جو مُردہ خشک ہڈیاں ہیں—ایک نبوتی پیغام ہے جو مُردوں کو پھر سے زندہ کر دیتا ہے۔ دانی ایل باب دس میں اُس عمل کی نمائندگی تین مراحل سے کی گئی ہے۔
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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:4–14.
Et le vingt-quatrième jour du premier mois, comme j’étais au bord du grand fleuve, qui est Hiddékel, je levai les yeux et je regardai; et voici, un homme vêtu de lin, ayant les reins ceints d’or fin d’Uphaz. Son corps était aussi comme le chrysolithe, et son visage comme l’apparence de l’éclair, et ses yeux comme des lampes de feu, et ses bras et ses pieds comme l’éclat de l’airain poli, et la voix de ses paroles comme la voix d’une multitude. Et moi, Daniel, je vis seul la vision; car les hommes qui étaient avec moi ne virent pas la vision; mais un grand tremblement tomba sur eux, de sorte qu’ils s’enfuirent pour se cacher. Et je demeurai seul, et je vis cette grande vision; et il ne resta aucune force en moi, car ma vigueur fut changée en corruption, et je ne conservai aucune force. Toutefois j’entendis la voix de ses paroles; et lorsque j’entendis la voix de ses paroles, je tombai dans un profond sommeil sur mon visage, le visage contre terre. Et voici, une main me toucha, et me fit tenir sur mes genoux et sur les paumes de mes mains. Et il me dit: Daniel, homme bien-aimé, comprends les paroles que je te dis, et tiens-toi debout à la place où tu es; car maintenant je suis envoyé vers toi. Et quand il m’eut dit cette parole, je me tins debout, tout tremblant. Alors il me dit: Ne crains point, Daniel; car dès le premier jour où tu as appliqué ton cœur à comprendre et à t’humilier devant ton Dieu, tes paroles ont été entendues, et moi, je suis venu à cause de tes paroles. Mais le chef du royaume de Perse m’a résisté vingt et un jours; mais voici, Micaël, l’un des premiers chefs, est venu pour m’aider; et je suis demeuré là auprès des rois de Perse. Maintenant je suis venu pour te faire comprendre ce qui arrivera à ton peuple dans les derniers jours; car la vision est encore pour beaucoup de jours. Daniel 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daniel est au terme des vingt et un jours de deuil lorsqu’il voit la vision du Christ et qu’il entend les paroles du Christ. La vision de la Parole de Dieu, visible et prononcée, produit une séparation de deux classes, et Daniel gisait mort dans la rue, car il était « dans un profond sommeil ».
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Er sagte dies; und danach spricht er zu ihnen: Unser Freund Lazarus schläft; aber ich gehe hin, damit ich ihn aus dem Schlaf aufwecke. Da sprachen seine Jünger: Herr, wenn er schläft, so wird es besser mit ihm werden. Jesus aber hatte von seinem Tod gesprochen; sie jedoch meinten, er rede von der Ruhe des Schlafes. Da sagte Jesus es ihnen offen: Lazarus ist gestorben. Johannes 11,11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Затем Даниил в первый раз был коснут Гавриилом, который сообщает ему о политической борьбе, происходившей, пока Даниил был мёртв (спал), и о том, что теперь он намерен дать истолкование видения, которое только что преобразило Даниила в образ Христа. Затем к нему прикоснётся во второй раз Сам Христос.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ug ninaadtong siya kanako sa pagsulti sa maong mga pulong, gipaubos ko ang akong nawong ngadto sa yuta, ug nahimong amang ako. Ug, tan-awa, may usa nga sama sa dagway sa mga anak sa mga tawo nga mihikap sa akong mga ngabil; unya gibuka ko ang akong baba, ug misulti ako, ug miingon kaniya nga nagtindog sa akong atubangan: O ginoo ko, tungod sa panan-awon ang akong mga kasakit mibalik ibabaw kanako, ug wala nay kusog nga nahibilin kanako. Kay unsaon man sa alagad niining akong ginoo ang pagpakigsulti niining akong ginoo? kay mahitungod kanako, dihadiha wala nay kusog nga nahibilin kanako, ni wala nay gininhawa nga nahibilin kanako. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Ceci est parallèle à la première prophétie d’Ézéchiel au chapitre trente-sept, car, dans les deux prophéties qu’il est ordonné à Ézéchiel de présenter aux ossements morts dans la vallée, la première forme les corps, mais ils n’ont alors pas de souffle, et ils n’ont pas non plus la force d’une armée puissante. C’est par la seconde prophétie d’Ézéchiel que les corps reçoivent le souffle des quatre vents et se tiennent debout comme une armée puissante, et, au second attouchement de Daniel, « il ne resta plus en moi aucune force, et il ne me demeura plus de souffle ». Puis Daniel est de nouveau touché, pour la troisième fois au total, et pour la seconde fois par Gabriel.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
그때에 사람의 모양 같은 이가 다시 와서 내게 손을 대매 나를 강건하게 하였고, 이르되 크게 사랑받은 사람이여, 두려워하지 말라. 평안이 네게 있을지어다. 강건하라, 참으로 강건하라 하더라. 그가 내게 말하였을 때에 내가 힘을 얻고 이르되 내 주는 말씀하소서. 주께서 나를 강건하게 하셨나이다. 다니엘 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Das dritte Berühren Daniels ist Hesekiels zweite Weissagung, die die Leiber auf ihre Füße bringt als ein gewaltiges Heer. Seine Weissagung richtet sich an ein Volk, das erkennt, dass es tot ist; denn es trauerte, wie auch Daniel trauerte.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Puis il me dit : Prophétise au vent, prophétise, fils de l’homme, et dis au vent : Ainsi parle le Seigneur, l’Éternel : Viens des quatre vents, ô souffle, et souffle sur ces morts, afin qu’ils revivent. Je prophétisai selon l’ordre qu’il m’avait donné ; et le souffle entra en eux, et ils reprirent vie, et se tinrent sur leurs pieds : c’était une armée nombreuse, très nombreuse. Puis il me dit : Fils de l’homme, ces os, c’est toute la maison d’Israël. Voici, ils disent : Nos os sont desséchés, notre espérance est détruite ; nous sommes retranchés ! Ezekiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Le Seigneur ordonne à Ézéchiel de prophétiser, et il leur dit que le témoignage de la maison d’Israël est qu’ils sont morts, sans espérance et retranchés. Ils sont dans le deuil, comme le fut Daniel, parce qu’ils sont déçus par la prédiction manquée du 18 juillet 2020, et c’est dans cette condition qu’il est dit à Ézéchiel de prophétiser.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
के कारण भविष्यद्वाणी कर और उनसे कह, प्रभु यहोवा यों कहता है: देखो, हे मेरी प्रजा, मैं तुम्हारी कब्रों को खोलूँगा, और तुम्हें तुम्हारी कब्रों में से निकालकर ऊपर ले आऊँगा, और इस्राएल की भूमि में ले आऊँगा। और जब मैं, हे मेरी प्रजा, तुम्हारी कब्रों को खोलूँगा, और तुम्हें तुम्हारी कब्रों में से निकालकर ऊपर ले आऊँगा, तब तुम जानोगे कि मैं यहोवा हूँ। और मैं अपना आत्मा तुम में डालूँगा, और तुम जीवित हो जाओगे, और मैं तुम्हें तुम्हारी अपनी भूमि में बसाऊँगा; तब तुम जानोगे कि मैं यहोवा ने यह कहा भी है और इसे पूरा भी किया है, यहोवा की यही वाणी है। यहेजकेल 37:12–14।
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Ishe, ari Mikaeri mukuru wengirozi, anovhura makuva avo, uye zvapupu zviviri zveZvakazarurwa 11, izvo zvinozomutswa uye zvichapiwa Mweya Mutsvene zvikamira netsoka, sezvakangoitwawo avo vakamira pavakabudiswa mumakuva avo muuporofita hwechipiri hwaEzekieri, pavakapihwa Mweya Mutsvene.
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. Revelation 11:11.
Et après trois jours et demi, l’Esprit de vie venant de Dieu entra en eux, et ils se tinrent sur leurs pieds; et une grande crainte tomba sur ceux qui les voyaient. Apocalypse 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Ces deux témoins sont représentés comme Moïse et Élie, et Moïse aussi fut ressuscité par la voix de l’archange.
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 1:9.
Na Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi, akibishana naye juu ya mwili wa Musa, hakuthubutu kumletea shtaka la matukano, bali alisema, Bwana akukemee. Yuda 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikaeli, Mfalme na Malaika Mkuu, ndiye aliyekuja na kumsaidia Gabrieli katika Danieli sura ya kumi, na ni sauti Yake iwaitayo wanaume na wanawake kuingia katika uzima.
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.
Car le Seigneur lui-même, à un signal donné, à la voix de l’archange et au son de la trompette de Dieu, descendra du ciel; et les morts en Christ ressusciteront premièrement. 1 Thessaloniciens 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Les trois attouchements de Daniel représentent la transition du mouvement laodicéen du troisième ange vers le mouvement philadelphien du troisième ange; et, dans Daniel dix, la vision qui accomplit la transition de l’image de Laodicée à l’image de Philadelphie est représentée par l’histoire prophétique exposée au chapitre onze. Cette vision est représentée par Ézéchiel comme la vision de l’islam du troisième malheur. En 2014, la Russie a déclenché la seconde guerre par procuration. En 2015, le président le plus riche a commencé ses efforts pour devenir le sixième président.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Mnamo mwaka 2020, yule rais, akiwakilisha pembe ya Republican, aliuawa na mnyama asiyeamini kuwapo kwa Mungu wa “woke” atokaye katika shimo lisilo na mwisho, na katika mwaka huohuo pembe ya Kiprotestanti ya Laodikia nayo pia iliuawa. Mnamo mwaka 2023, pembe zote mbili zikafufuka, zote mbili zikianza mpito wao kuingia katika yule wa nane aliye wa wale saba. Moja ikibadilika na kuingia katika sura ya kisiasa ya mnyama, huku Kanisa na Serikali zikiletwa pamoja katika Marekani, na pembe nyingine ikibadilika kutoka katika sura ya Laodikia na kuingia katika sura ya Kristo. Zote mbili zitainuliwa katika sheria ya Jumapili inayokuja upesi. Moja itakuwa “Aleksanda Mkuu”, mfalme mkuu wa wale wafalme kumi wanaoupa ufalme wao wa saba kahaba wa Roma, na nyingine itainuliwa kuwa bendera.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Maono yanayozalisha mabadiliko haya yote mawili ni historia inayojifunua kati ya Septemba 11, 2001 na sheria ya Jumapili. Aya ya kumi na moja ya Danieli sura ya kumi na moja inatambuliwa mahsusi katika muktadha wa kwamba msipoamini, hamtaimarishwa.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Imithetho yeBhayibhile imele ibe sisikhokelo sobomi bemihla ngemihla. Umnqamlezo kaKristu umele ube ngumxholo, utyhila izifundo ekufuneka sizifundile size sizenze. UKristu umele aziswe kuzo zonke izifundo, ukuze abafundi basisele kulwazi lukaThixo, baze bammelise ngesimilo. Ukugqwesa kwaKhe kumele kube sisifundo sethu ngexesha kwakunye naphakade. Ilizwi likaThixo, elathethwa nguKristu kwiTestamente eNdala nakwiTestamente eNtsha, lisonka esivela ezulwini; kodwa okuninzi okubizwa ngokuba yinzululwazi kufana nezitya eziyimveliso yokuveliswa kwabantu, ukutya okungxengekileyo; akusiyo imana yokwenyaniso.
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Na sa pulong sa Dios matatagpuan ang karunungang hindi mapag-aalinlanganan, hindi nauubos—karunungang nagmula, hindi sa may hangganan, kundi sa walang-hanggang pag-iisip. Ngunit marami sa mga inihayag ng Dios sa Kaniyang salita ay malabo sa mga tao, sapagkat ang mga hiyas ng katotohanan ay nalilibing sa ilalim ng mga kalat ng karunungan at tradisyon ng tao. Sa marami, ang mga kayamanan ng salita ay nananatiling natatago, sapagkat hindi ito hinanap nang may taimtim na pagtitiyaga hanggang sa maunawaan ang mga gintong tuntunin. Ang salita ay dapat saliksikin upang dalisayin at ihanda yaong mga tumatanggap nito upang maging mga kaanib ng maharlikang sambahayan, mga anak ng hari ng langit.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
ការសិក្សាព្រះបន្ទូលរបស់ព្រះគួរតែជំនួសទីកន្លែងនៃការសិក្សាសៀវភៅទាំងនោះ ដែលបាននាំចិត្តគំនិតមនុស្សឲ្យចូលទៅក្នុងអាថ៌កំបាំងនិយម ហើយឲ្យឃ្លាតឆ្ងាយពីសេចក្តីពិត។ គោលការណ៍ដ៏មានជីវិតរបស់ព្រះបន្ទូល ដែលត្រូវបានត្បាញបញ្ចូលក្នុងជីវិតរបស់យើង នឹងក្លាយជាការការពាររបស់យើងក្នុងពេលសាកល្បង និងការល្បួង; ការបង្រៀនដ៏ទេវភាពរបស់វា គឺជាមាគ៌ាតែមួយគត់ទៅកាន់ភាពជោគជ័យ។ នៅពេលការសាកល្បងមកដល់គ្រប់ព្រលឹង នឹងមានការក្បត់ជំនឿ។ មនុស្សខ្លះនឹងបង្ហាញខ្លួនថាជាអ្នកក្បត់ មានចិត្តឆេវឆាវ មានគំនិតខ្ពស់អំពីខ្លួនឯង និងពឹងផ្អែកលើខ្លួនឯង ហើយនឹងបែរចេញពីសេចក្តីពិត ធ្វើឲ្យជំនឿរបស់ខ្លួនលិចលង់បាត់បង់។ ហេតុអ្វី? ពីព្រោះពួកគេមិនបានរស់នៅ «ដោយគ្រប់ព្រះបន្ទូលដែលចេញមកពីព្រះឱស្ឋរបស់ព្រះ» ទេ។ ពួកគេមិនបានជីកឲ្យជ្រៅ ហើយមិនបានធ្វើឲ្យគ្រឹះរបស់ខ្លួនមាំមួនឡើយ។
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
«Lorsque les paroles du Seigneur, transmises par Ses messagers choisis, leur sont adressées, ils murmurent et pensent que la voie est rendue trop étroite. Dans le sixième chapitre de Jean, nous lisons au sujet de certains que l’on tenait pour des disciples de Christ, mais qui, lorsque la vérité simple leur fut présentée, en furent offensés et ne marchèrent plus avec Lui. De même, ces étudiants superficiels se détourneront eux aussi de Christ.» Testimonies, volume 6, 132.