In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

En Daniel chapitre dix, Gabriel accomplit l’œuvre consistant à présenter l’interprétation complète du livre de Daniel au peuple de Dieu des derniers jours. Daniel représente le peuple de Dieu des derniers jours, qui, dans le livre de l’Apocalypse, est constitué des cent quarante-quatre mille. À ce titre, les cent quarante-quatre mille s’éveillent à la reconnaissance du fait qu’ils ont été dispersés, comme Daniel le représente au chapitre neuf. Ils s’éveillent aussi à la compréhension que la grande épreuve par laquelle leur destinée éternelle est décidée est l’épreuve de l’image de la bête, laquelle a lieu avant qu’ils soient scellés, et avant que le temps de grâce ne se termine à la loi du dimanche aux États-Unis. Ils pleurent la déception qui les a frappés le 18 juillet 2020, et, dans cet état, il leur est accordé une vision de Christ dans le lieu très saint, comme le représente Ésaïe au chapitre six.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Cette vision, telle qu’elle est présentée tant par Daniel que par Ésaïe, leur permet de voir leur condition corrompue devant le Seigneur de gloire, et tous deux sont humiliés jusqu’à la poussière. Ésaïe entend ensuite la question demandant qui Dieu enverrait vers son peuple, et Ésaïe se porte volontaire, mais il est d’abord purifié.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Kin do sei ik: Wee my! want ik bin ferlern; om’t ik en minske bin mit unreine lippen, en ik wenje midden in en folk mit unreine lippen: want mine ogen hebben de Kening, de HEERE der heirscharen, sjoen. Doe fleach ien fan de serafs nei my ta, en hy hie in gloeiende koal yn syn hân, dy’t er mei in tange fan it alter nommen hie; en hy lei dy op myn mûle en sei: Sjuch, dit hat dyn lippen oandien; en dyn ûngerjuchtichheid is weinommen, en dyn sûnde is suvere. Ek hearde ik de stimme fan de Heare, dy’t sei: Wa sil Ik stjoere, en wa sil foar Us gean? Doe sei ik: Sjuch, hjir bin ik; stjoer my. Jesaja 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Isaya yanasafishwa kwa kaa lililotolewa kutoka madhabahuni, na Danieli alisafishwa kwa kutazama maono ya kioo kinachosababisha mtazamaji kubadilishwa na kufanana na sura aitazamayo. Isaya anaagizwa kuupeleka ujumbe kwa watu ambao wakisikia hawasikii, na wakiona hawaoni.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Et il dit : Va, et dis à ce peuple : Vous entendrez bien, mais vous ne comprendrez point ; et vous verrez bien, mais vous n’apercevrez point. Endurcis le cœur de ce peuple, rends ses oreilles pesantes, et ferme ses yeux ; de peur qu’il ne voie de ses yeux, qu’il n’entende de ses oreilles, qu’il ne comprenne de son cœur, qu’il ne se convertisse, et qu’il ne soit guéri. Ésaïe 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Ésaïe désire savoir combien de temps il devra encore traiter avec le peuple qui ne comprend ni ne perçoit; c’est pourquoi il pose la question: «Jusques à quand?»

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Afei na mekaa sɛ, Awurade, ɛbɛkɔ so akosi da bɛn? Na obuae sɛ, Kosi sɛ nkurow no bɛsɛe a wɔn mu rentena obiara, na afi no nso mu rennya onipa biara, na asase no adan amamfo koraa, Na Awurade atwe nnipa akɔ akyirikyiri, na asase no mfimfini ayɛ kwae kɛse. Yesaia 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

末後における聖書預言の主題となっているその国はアメリカ合衆国であり、日曜法という国家的背教によって国家的破滅がもたらされるとき、それは「ことごとく荒れすたれた」ものとなる。ダニエル書十一章四十一節は、同章十六節によって予型されている。四十一節において、「国の中ほどにおける大いなる離反」は、「多くの者」が倒されることとして示されている。人の間におけるその生涯のうちに、言い争うユダヤ人たちに向かってイエスが言及されたイザヤの使命は、かつての契約の民が通り過ぎられてゆくとき、彼らが理解せず認めもしない耳と目を持つに至ることを明らかにしている。イザヤの使命は、ラオデキヤ的アドベンチズムに対する最後の召しを表しており、それは日曜法において終わるのであって、その時ラオデキヤ的アドベンチズムは主の口から吐き出されるのである。

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Il pénétrera aussi dans le pays glorieux, et beaucoup de pays seront renversés ; mais ceux-ci échapperont à sa main : Édom, Moab, et la principale partie des enfants d’Ammon. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Ésaïe et Daniel reçoivent la responsabilité de présenter le dernier appel à Laodicée, et lors du troisième attouchement de Daniel au chapitre dix, il est fortifié pour cette tâche.

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.

Puis revint celui qui avait l’apparence d’un homme, il me toucha et me fortifia. Et il dit : Homme bien-aimé, ne crains point ; que la paix soit avec toi ; sois fort, oui, sois fort. Et lorsqu’il m’eut parlé, je fus fortifié, et je dis : Que mon seigneur parle, car tu m’as fortifié. Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniel fortigis por doni la mesaĝon, kiun li ekkomprenis, kiam Mikaelo malsupreniris en la deka ĉapitro. Jesaja estis sciigita, ke li devos doni la mesaĝon ĝis la dimanĉa leĝo. Ĉe la dimanĉa leĝo restaĵo estos starigita.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Kab na mi, Señor, hanggang san-o? Kag nagsabat siya, Tubtob nga ang mga banwa mangin guba nga wala sing puluy-an, kag ang mga balay wala sing tawo, kag ang duta mangin bug-os nga binayaan, Kag ang Ginoo magpahilayo sing mga tawo, kag may daku nga pagbiya sa tunga sang duta. Apang may mabilin pa gid didto nga ika napulo nga bahin, kag ini magabalik, kag pagakan-on: subong sang teil nga kahoy, kag subong sang encina, nga ang ila unod yara sa ila bisan kon mapanlagas ang ila mga dahon: amo man ang balaan nga binhi nga mangin unod sini. Isaias 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Þá er „mikil yfirgefning verður í miðju landsins“ (við sunnudagslögin), mun „tíundi hluti“ birtast, og „efni“ hans er „hið heilaga sæði“. Rót hebreska orðsins sem þýtt er „tíundi hluti“ er „tíund“. Drottinn mun hafa „tíund“ sem hefur „snúið aftur“ við sunnudagslögin.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

زمین کی تمام دہ یکی، خواہ زمین کے بیج کی ہو یا درخت کے پھل کی، خداوند ہی کی ہے؛ وہ خداوند کے لیے مقدّس ہے۔ اور اگر کوئی شخص اپنی دہ یکی میں سے کچھ بھی چھڑانا چاہے تو وہ اُس کے ساتھ اُس کا پانچواں حصہ بھی بڑھا دے۔ اور گلہ یا ریوڑ کی دہ یکی کے بارے میں، یعنی جو کچھ لاٹھی کے نیچے سے گزرتا ہے، اُس کا دسواں حصہ خداوند کے لیے مقدّس ہوگا۔ احبار 27:30–32۔

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“十之一”就是那“归回”的部分，是归耶和华为圣的，也是耶和华所得的分。

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Wantoota Gooftaa saba isaa ti; Yaaqoob qooda dhaala isaa ti. Keessa Deebii 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

വാരാന്ത്യനിയമത്തിനു മുമ്പെ മടങ്ങിയെത്തിയവർ, ആദ്യ നിരാശ അനുഭവിച്ച യിരെമ്യാവാൽ പ്രതിനിധീകരിക്കപ്പെടുന്നവരാണ്; അവർ മടങ്ങിവന്നാൽ അവർ യഹോവയുടെ വായായി, അഥവാ അവന്റെ വക്താക്കളായി ഇരിക്കും എന്നു കർത്താവ് വാഗ്ദാനം ചെയ്തിരുന്നവരും ആകുന്നു.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Dzong kha skad alingim.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

یسعیاہ کی گواہی میں جو بقیہ، یا دسواں حصہ، لوٹتا ہے، اسے کھایا جانا تھا، کیونکہ اسے خدا کا پیغام دیا گیا تھا، اور اُس کا کلام کھایا جانا تھا۔ وہ وہ لوگ تھے جو خدا کا منہ ہوتے، اور ایسا کرتے ہوئے وہ خدا کا وہ کلام پیش کرتے جو نجات کے طالبوں کے لیے کھایا جانا تھا۔ یرمیاہ “ٹھٹھا کرنے والوں کی مجلس” میں نہیں بیٹھا، کیونکہ دانی ایل کی مانند، جب اُس نے رویا دیکھی تو “ٹھٹھا کرنے والوں کی مجلس” بھاگ گئی۔ یرمیاہ نے سمجھا تھا کہ خدا نے اُس سے جھوٹ بولا ہے، کیونکہ خدا کے ہاتھ نے ملری تاریخ میں 19 اپریل 1844 کی پہلی مایوسی، اور آخری ایام میں 18 جولائی 2020 کی مایوسی، آنے دی تھی۔ یرمیاہ کے لیے وعدہ یہ تھا کہ اگر وہ “لوٹ آئے،” اور یسعیاہ کے اقتباس میں “دسواں حصہ” “لوٹتا ہے۔”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Si Jérémie « revient », il fait partie du « dixième » d’Ésaïe, qui est saint et constitue la portion du Seigneur, dont la « substance » est en eux. Le mot hébreu traduit par « substance » signifie un pilier, et être fait « pilier » est la promesse donnée aux Philadelphiens.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

À celui qui vaincra, je ferai de lui une colonne dans le temple de mon Dieu, et il n’en sortira plus; et j’écrirai sur lui le nom de mon Dieu, et le nom de la ville de mon Dieu, la nouvelle Jérusalem, qui descend du ciel d’auprès de mon Dieu; et j’écrirai sur lui mon nouveau nom. Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“음,” 곧 그들의 “본질”은 신성과 인성의 결합을 나타낸다. 이는 그리스도께서 성전을 떠받치시는 “기둥”이시기 때문이다.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

«Alors que je me trouvais dans cet état d’abattement, je fis un rêve qui produisit une profonde impression sur mon esprit. Je rêvai que je voyais un temple, vers lequel affluaient de nombreuses personnes. Seuls ceux qui se réfugiaient dans ce temple seraient sauvés lorsque le temps prendrait fin. Tous ceux qui demeureraient au dehors seraient perdus pour toujours. Les multitudes du dehors, allant çà et là dans leurs diverses voies, raillaient et tournaient en ridicule ceux qui entraient dans le temple, et leur disaient que ce plan de salut n’était qu’une tromperie subtile, qu’en réalité il n’y avait absolument aucun danger à éviter. Ils allèrent même jusqu’à saisir quelques-uns pour les empêcher de se hâter à l’intérieur des murs.»

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Etant donné que j’avais peur d’être tournée en ridicule, je jugeai préférable d’attendre que la multitude se dispersât, ou jusqu’à ce que je puisse entrer sans être remarquée d’eux. Mais, au lieu de diminuer, le nombre augmentait; et, craignant d’arriver trop tard, je quittai précipitamment ma demeure et me frayai un passage à travers la foule. Dans mon anxiété d’atteindre le temple, je ne remarquai pas, ou ne tins pas compte, de la multitude qui m’entourait. En entrant dans l’édifice, je vis que le vaste temple était soutenu par une unique et immense colonne, à laquelle était attaché un agneau tout meurtri et sanglant. Nous qui étions présents semblions savoir que cet agneau avait été déchiré et meurtri à cause de nous. Tous ceux qui entraient dans le temple devaient venir devant lui et confesser leurs péchés.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Fofoo la lamb dia nakandra seza avo, izay nipetrahan’ny antokon’olona toa tena faly. Toa namirapiratra teo amin’ny tavany ny fahazavan’ny lanitra, ary nidera an’Andriamanitra izy ireo sady nihira hiran’ny fankasitrahana feno hafaliana, izay toa ny feon-kiran’ny anjely. Ireo no izay efa tonga teo anoloan’ny lamb, niaiky ny fahotany, nahazo famelan-keloka, ary ankehitriny niandry tamim-pifaliana lehibe ny hisehoan-javatra mahafaly iray.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

«Натои ман ба он бино дохил шуда будам, тарсе бар ман ғолиб омад, ва ҳисси шарм, ки бояд худро дар ҳузури ин мардум фурӯтан созам. Аммо гӯё маҷбур будам, ки ба пеш ҳаракат кунам, ва оҳиста-оҳиста роҳи худро гирди сутун тай мекардам, то ки рӯ ба барра оварам, ки ногаҳон карнай садо дод, маъбад ба ларза омад, нидоҳои зафар аз муқаддасони гирдомада бархост, нуре даҳшатнок биноро равшан кард, сипас ҳама чиз ба торикии шадид фурӯ рафт. Он мардумони хушбахт ҳамагӣ бо он равшанӣ нопадид шуданд, ва ман танҳо дар даҳшати хомӯши шаб боқӣ мондам. Ман бо азоби ҷон бедор шудам ва ба сахтӣ метавонистам худро бовар кунонам, ки хоб дида будам. Ба назари ман чунин менамуд, ки ҳукми ҳалокати ман муқаррар гардидааст, ки Рӯҳи Худованд маро тарк кардааст ва дигар ҳаргиз бознахоҳад гашт». Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Dingana,” yani ndani ya sehemu ya kumi inayorudi, ni “nguzo” aitegemezayo hekalu. Danieli aliona maono ya kisababishi ya Mwana-Kondoo aliyening’inizwa juu ya nguzo, naye Mwana-Kondoo alikuwa ndiye “nguzo”. Danieli alipoona maono hayo makuu, alibadilishwa akafanana na sura ya nguzo; na sehemu ya kumi ya Isaya nayo vilevile ina “dingana” (nguzo) ndani yake, na dingana hiyo yapasa “kuliwa” na wote watakaoingia hekaluni. Wale waingiao hekaluni na kula dingana hiyo ni kundi jingine la Mungu waitikio ujumbe wa bendera uliinuliwa wakati wa sheria ya Jumapili, wakati kuwapo kuachwa kukuu katika nchi. “Mbegu takatifu,” ambayo ndiyo dingana ya Isaya, ni Mwana-Kondoo aliyechinjwa tangu kuwekwa msingi wa ulimwengu.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Wa kumi wanaorejea wataokolewa kutoka mkononi mwa waovu, wakati katika sheria ya Jumapili utengano wa Filadelfia na Laodikia utakapowekwa imara kwa umilele, na wengi ndipo wataangushwa. Wale wanaoangushwa wanatambulishwa kuwa ndio waovu wasioelewa. Wataokolewa pia kutoka mkononi mwa mkali, kwa maana hawatapokea alama ya mnyama.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Tako vraví Pán Hospodin: Aj zástup Egypta učiním, aby prestal, rukou Nabuchodonozora, kráľa Babylona. On i jeho ľud s ním, hrozní z národov, budú privedení, aby zničili krajinu; a vytasia svoje meče proti Egyptu a naplnia krajinu pobitými. A vysuším rieky a vydám krajinu do ruky bezbožných; a obrátim krajinu na púšť i všetko, čo je v nej, rukou cudzincov. Ja, Hospodin, som to povedal. Izaiáš 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“भयानक जातियाँ” उत्तर के राजा की प्रतिनिधि सेना हैं। जो ध्वजा रविवार-विधि के समय उठाई जाती है, वे मूर्ख, अर्थात दुष्ट, कुँवारियों के हाथ से छुड़ाए जाते हैं, और भयानक जातियों के हाथ से भी छुड़ाए जाते हैं। यहाँ जिस विषय पर हम विचार कर रहे हैं, वह यह है कि यशायाह, और दानिय्येल, और यिर्मयाह, और यहेजकेल, और यूहन्ना—इन सबका उपयोग उन एक लाख चवालीस हजार के पुनरुत्थान और सामर्थ्य-प्रदान को निरूपित करने के लिए किया गया है, जो 18 जुलाई, 2020 की निराशा से लौटते हैं। दानिय्येल के अंतिम दर्शन में, अर्थात हिद्देकेल नदी के किनारे दिए गए उस दर्शन में, दानिय्येल को परमेश्वर के भविष्यद्वाणीमय वचन के आंतरिक और बाह्य दोनों दर्शनों को समझाया जाता है, और उस सन्देश को प्रस्तुत करने के लिए उसे सामर्थ्य दी जाती है।

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Lêça bê yê navxweyî û derveyî bi pênaseya pêxemberî ya serî, ango “keleh,” di ayeta dehemîn de tê yekxistin; ew jî şerê Ukraynayê nas dike ku niha ji aliyê Putin ve tê meşandin. Ew mifteya nasandina serî, xwedî sepandinek navxweyî û derveyî ye, û destpêka wê şerê demê nîşan dide ku herdu serî dibin mijara pêxemberiyê. Keleh an serî, wek Rûsya, şerê cîgirê duyemîn nas dike; ew şerê ku ber bi şerê cîgirê sêyemîn ve dibe, yê ku destpêka Şerê Cîhanê yê Sêyemîn nîşan dide, wekî ku di ayeta panzdehan de bi şerê Paniumê hatî nîşandan.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ivesi ya khume na khumi na imodzi ndi lamulo la Lamlungu; choncho kuyambira m’chaka cha 2014, pamene nkhondo ya ku Ukraine inayamba, monga momwe yaimiridwa m’mavesi ya khumi ndi chimodzi ndi khumi ndi ziwiri, kufikira ku lamulo la Lamlungu, ntchito yomaliza yokhudza kusindikizidwa kwa anthu a Mulungu imakwaniritsidwa. Kumasulira kwa Gabrieli mu Danieli chaputala 11, kukuimira uthenga umene umayeretsa, kapena kusindikiza anthu a Mulungu. Kulephera kuzindikira mfundo imeneyo ndiko kulephera kuzindikira zonse. Ulosi umene watsegulidwa, umene m’buku la Chivumbulutso umatchedwa Chivumbulutso cha Yesu Khristu, ndiponso umene buku la Chivumbulutso limauzindikiritsa kuti watsegulidwa pang’ono chisanatseke chisomo, ndi ndime yeniyeni yochokera m’buku la Danieli.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

A ni, Kpɔ e mɛ la nyagblɔɖi siwo le agbalẽ sia me o; elabena ɣeyiɣi la te ɖe asi. Ame si nye dzɔdzɔmevɔ̃ la, ne wòanye dzɔdzɔmevɔ̃ kokoko; eye ame si nye makafumakafu la, ne wòanye makafumakafu kokoko; eye ame si nye dzɔdzɔe la, ne wòanye dzɔdzɔe kokoko; eye ame si nye kɔkɔe la, ne wòanye kɔkɔe kokoko. Nyaɖeɖefia 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ukwedluleleni lwezinsuku, kukhona isikhathi esithile lapho isiprofetho sokugcina sivulwa khona, ngoba ivesi lithi “isikhathi siseduze.” Yona kanye le nkulumo etholakala esahlukweni sokugcina seSambulo iyatholakala futhi esahlukweni sokuqala.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

La Révélation de Jésus-Christ, que Dieu lui a donnée pour montrer à ses serviteurs les choses qui doivent arriver bientôt; et il l’a fait connaître, en l’envoyant par son ange à son serviteur Jean, lequel a rendu témoignage à la parole de Dieu, et au témoignage de Jésus-Christ, et à tout ce qu’il a vu. Heureux celui qui lit et ceux qui entendent les paroles de cette prophétie, et qui gardent les choses qui y sont écrites! Car le temps est proche. Apocalypse 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Deux cent vingt, et par conséquent vingt-deux, sont des symboles de la combinaison de la Divinité avec l’humanité, et l’œuvre finale du troisième ange, qui est le scellement des cent quarante-quatre mille, s’accomplit dans le contexte prophétique de la parabole des dix vierges. Les vierges sages des derniers jours ont subi leur première déception le 18 juillet 2020, et elles furent dispersées comme des ossements morts dans la rue d’Apocalypse chapitre onze, jusqu’en juillet 2023, vingt-deux ans après le début du processus de scellement en 2001. Le « temps était alors proche », et le Seigneur suscita alors une « voix dans le désert » qui avait reçu le message de Gabriel, qui l’avait reçu du Christ, qui l’avait reçu du Père.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

នោះសំឡេងបានចាប់ផ្តើមផ្ញើសារទៅកាន់ពួកជំនុំទាំងឡាយ ហើយសារនោះត្រូវបានផ្ញើចេញតាមរបៀបអេឡិចត្រូនិក ដែលអាចអាន និង/ឬ ស្តាប់បាន បច្ចុប្បន្ននេះជាងហុកសិបភាសា។ ផ្នែកនៃព្យាករណ៍ដែលត្រូវបានបើកត្រា នោះគឺសារនោះ ត្រូវបានរកឃើញនៅក្នុងព្រះគម្ពីរដានីយ៉ែល។

“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.

«کتابی که مُهر شده بود، مکاشفه نیست، بلکه آن بخش از نبوت دانیال است که به ایام آخر مربوط می‌شود. فرشته فرمان داد: “اما تو، ای دانیال، کلام را مخفی دار و کتاب را تا زمان آخر مُهر کن.” دانیال ۱۲:۴.» اعمال رسولان، ۵۸۵.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

La « portion de la prophétie de Daniel relative aux derniers jours » est le verset quarante. Il ne s’agit pas simplement du verset quarante, mais de la portion du verset quarante qui est représentée après le temps de la fin en 1989, et avant la loi du dimanche du verset quarante et un. L’histoire du verset quarante qui n’est nullement mentionnée dans le verset lui-même est la portion de la prophétie relative aux derniers jours qui avait été scellée, et qui, depuis juillet 2023, est en train d’être descellée pour ceux qui choisissent de voir et d’entendre.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

እስከ አርባ አንደኛው ቁጥር ያለው የእሑድ ሕግ ድረስ፣ አርባኛው ቁጥር በ1989 የሶቪየት ኅብረት መፍረስን ተከትሎ የመጣውን ታሪክ ምንም አይመዝግብም፤ ነገር ግን ሌሎች የትንቢት መስመሮች የሚቀመጡበትን የትንቢታዊ መድረክ ያቀርባል። “መስመር በመስመር” የሚለው ሥነ-ዘዴ የዘገየው ዝናብ ሥነ-ዘዴ መሆኑን ለማየትና ለመስማት ፈቃደኛ ያልሆኑት፣ የአርባኛውን ቁጥር ውስጥ የተሰወረውን ታሪክ ለማየት ችሎታ የላቸውም፤ ይህም ገብርኤል ለዮሐንስና ለዳንኤል ሊተረጉም የመጣው የኢየሱስ ክርስቶስ ራእይ የሆነው ታሪክ ነው።

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

„ਹਾਲਾਂਕਿ ਬੇਰੀਆ ਵਿੱਚ ਪੌਲੁਸ ਨੇ ਫਿਰ ਆਪਣਾ ਕੰਮ ਇਸ ਤਰ੍ਹਾਂ ਸ਼ੁਰੂ ਕੀਤਾ ਕਿ ਉਹ ਯਹੂਦੀਆਂ ਦੀ ਸਭਾਘਰ ਵਿੱਚ ਗਿਆ ਤਾਂ ਜੋ ਮਸੀਹ ਦੇ ਸੁਸਮਾਚਾਰ ਦਾ ਪ੍ਰਚਾਰ ਕਰੇ। ਉਹ ਉਨ੍ਹਾਂ ਬਾਰੇ ਕਹਿੰਦਾ ਹੈ, ‘ਇਹ ਥੱਸਲੁਨੀਕੇ ਵਾਲਿਆਂ ਨਾਲੋਂ ਜ਼ਿਆਦਾ ਉੱਚ ਕੁਲ ਦੇ ਸਨ, ਕਿਉਂਕਿ ਉਨ੍ਹਾਂ ਨੇ ਬਚਨ ਨੂੰ ਪੂਰੀ ਮਨ-ਤਿਆਰੀ ਨਾਲ ਸਵੀਕਾਰ ਕੀਤਾ ਅਤੇ ਰੋਜ਼ ਧਰਮਗ੍ਰੰਥਾਂ ਦੀ ਜਾਂਚ ਕਰਦੇ ਰਹੇ ਕਿ ਕੀ ਇਹ ਗੱਲਾਂ ਐਸੀਆਂ ਹੀ ਹਨ। ਇਸ ਲਈ ਉਨ੍ਹਾਂ ਵਿੱਚੋਂ ਬਹੁਤਿਆਂ ਨੇ ਵਿਸ਼ਵਾਸ ਕੀਤਾ; ਅਤੇ ਯੂਨਾਨੀ ਮਾਣਯੋਗ ਇਸਤ੍ਰੀਆਂ ਵਿੱਚੋਂ ਵੀ, ਅਤੇ ਪੁਰਸ਼ਾਂ ਵਿੱਚੋਂ ਵੀ, ਥੋੜੇ ਨਹੀਂ।’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Dans la présentation de la vérité, ceux qui désirent sincèrement être dans le vrai seront amenés à un examen assidu des Écritures. Cela produira des résultats semblables à ceux qui accompagnèrent les travaux des apôtres à Bérée. Mais ceux qui prêchent la vérité en ces jours rencontrent beaucoup de personnes qui sont à l’opposé des Béréens. Ils ne peuvent réfuter la doctrine qui leur est présentée, et pourtant ils manifestent la plus grande répugnance à examiner les preuves offertes en sa faveur, et supposent que, même si c’est la vérité, il importe peu qu’ils l’acceptent ou non comme telle. Ils pensent que leur ancienne foi et leurs anciennes coutumes leur suffisent. Mais le Seigneur, qui a envoyé ses ambassadeurs avec un message au monde, tiendra le peuple pour responsable de la manière dont il traite les paroles de ses serviteurs. Dieu jugera tous selon la lumière qui leur a été présentée, qu’elle leur soit claire ou non. Il est de leur devoir d’examiner, comme le firent les Béréens. Le Seigneur dit par le prophète Osée : ‘Mon peuple est détruit faute de connaissance ; parce que tu as rejeté la connaissance, moi aussi je te rejetterai.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

לא הוצרו שכלם של בני בֵּרֵאָה על־ידי דעות קדומות, והם היו נכונים לחקור ולקבל את האמיתות שהטיפו השליחים. אילו היו אנשי זמננו הולכים בעקבות דוגמתם של בני בֵּרֵאָה האצילים, בחוקרם מדי יום ביומו בכתבי־הקודש, ובהשוותם את המסרים המובאים לפניהם אל הכתוב שם, היו אלפים נאמנים לתורת אלוהים במקום שבו יש היום אחד בלבד. אך רבים מן המתיימרים לאהוב את אלוהים אינם חפצים להמיר את הטעות באמת, והם דבקים באגדות הנעימות של אחרית הימים. הטעות מעוורת את השכל ומרחיקה מן האלוהים; אך האמת מאירה את השכל ומעניקה חיים לנפש.” Sketches from the Life of Paul, 87, 88.