Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

فی باب دہم دانی ایل کو تین مرتبہ چھوا گیا؛ پہلی اور آخری مرتبہ جبرائیل نے، اور درمیان کی بار مسیح نے۔ یہی درمیانی لمس تھا جس میں دانی ایل نے اپنی بدعنوانی کو نہایت شدت سے محسوس کیا، کیونکہ حق کا درمیانی نشانِ راہ بغاوت کی نمائندگی کرتا ہے۔ دانی ایل کو دوسری بار میکائیل نے چھوا، کیونکہ وہ اکیس دنوں کے اختتام پر نازل ہوا تھا۔

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Na nsɔsoɔ nna mmiɛnsa ne fa a ɛyɛ sɛnkyerɛnne no awiei, bere a Adansefoɔ baanu a wɔwɔ Adiyisɛm ti dubaako mu da awu wɔ kwan no so no, nne bi nyan wɔn. Ɛyɛ ɔsɔfo panyin no nne na ɛnyan wɔn. Mikael sian no a ɛwɔ Daniel ti du mu, da a ɛto so aduonu mmienu no, ne Adansefoɔ baanu no wusɔre wɔ afe 2023 mu hyia. Bere a na Adansefoɔ baanu no da awu wɔ kwan no so no, wɔkyerɛɛ Hesekiel wɔn nnompe a wɔahwete no, na wobisaa no sɛ ɔno de, ɔdwene sɛ saa nnompe a awu na ayeyera wɔ obon no mu no betumi anyan bio anaa; na mmuae a Hesekiel mae ne se, “Awurade, Wo na wunim.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Да Езекилму зæгъд цыд уыд, æмæ уый куыд зæгъыд, уæд сæ нымæцтæ æмбырд кæнынц, фæлæ цæуыл ма нæ уыд цард. Езекилæй фыццаг пророчествæ уыд нымæцтæ æмбырд кæнын, фæлæ нымæцтæн арвæйдтой адæмæй æфсæдæй куыд райгас кæнынмæ, уый тыххæй дыккаг пророчествæ хъуыд. Езекилæй дыккаг пророчествæ уыд æртыккаг хъуыдæгæй пророчествæ, куыд æвдисынц цыппар донхъæдтæ, кæцытæ нымæцты цард балæвæрдтой. Фыццаг Адам æртæст уæвгæй арæзт æрцыд, фæстæдæр та фæхатыр кодта æмæ мæлæт йæ фæстагуарзæнæй уагъта. Езекилæй мард нымæцты райгасдзинад æмхуызон у Адамы арæзтадыл йæ æртæст уæвгæй, уымæн æмæ Адам æууæлдай арæзт æрцыд, æмæ уый фæстæ Хуыцау йын цардæй тын уæлæвæрдта.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Ceci ne signifie pas que les deux témoins reçoivent des corps glorifiés lorsqu’ils sont ramenés à la vie, car cela n’a lieu qu’au second avènement; mais leur résurrection est parallèle à la vision de Daniel concernant la vision causative de la « marah », lorsqu’ils sont changés à l’image de ce qu’ils contemplent alors. Ligne après ligne, le processus du scellement est exposé avec un très grand soin par le témoignage prophétique.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Dans le chapitre onze de l’Apocalypse, « après trois jours et demi, un esprit de vie venant de Dieu entra » dans les deux témoins, « et ils » alors « se tinrent sur leurs pieds ; et une grande crainte tomba sur ceux qui les virent », et il y eut alors « une grande voix venant du ciel, leur disant : Montez ici. Et ils montèrent au ciel dans une nuée ; et leurs ennemis les regardèrent. »

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Eerst ging de Geest in hen, daarna gingen zij op hun voeten staan, en toen zij stonden, viel vrees op hun vijanden, die zich tevoren over hun dood hadden verblijd. Vervolgens roept een stem hen omhoog, en hun vijanden zijn getuige van die gebeurtenis. Bij Ezechiël worden zij eerst aangeduid als verstrooid en dood in de vallei, daarna wordt een profetie verkondigd die hen bijeenbrengt, vervolgens doet de tweede profetie hen opstaan als een machtig leger. Bij Daniël ziet hij eerst het grote gezicht dat een scheiding tussen twee klassen teweegbrengt, en daarna wordt hij driemaal aangeraakt.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Անդրանիկ անգամ, երբ նրան հպվեցին, նա ուժ չուներ, խոր քնի մեջ էր, և նրա երեսը դեպի գետին էր։ Քունը խորհրդանշում է մահը։ Սակայն նա լսեց ասված խոսքերը։

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

Nna unu anya n’ihe a: n’ihi na oge ahụ na-abịa, nke ndị niile nọ n’ili ga-anụ olu ya. Jọn 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Puis Gabriel fit tomber Daniel sur ses mains et sur ses genoux, puis lui commanda de se tenir debout, ce qu’il fit, bien qu’il tremblât. Il entendit alors les paroles de Gabriel, mais il demeura muet. Ézéchiel aussi avait vu la vision du Christ, et cela produisit une suite d’événements semblable.

And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

Ro lehodimo le le neng le le godimo ga ditlhogo tsa bone ga bonala tshwano ya sedulo sa bogosi, e kete ke ponalo ya leje la safaere; mme mo godimo ga tshwano ya sedulo sa bogosi ga bonala tshwano, e kete ke ponalo ya motho a le mo godimo ga sone. Mme ka bona e kete ke mmala wa ambera, e kete ke ponalo ya molelo o dikologile mo teng ga gone, go tswa mo ponalong ya dinoka tsa gagwe go ya godimo; mme go tswa mo ponalong ya dinoka tsa gagwe go ya tlase, ka bona e kete ke ponalo ya molelo, mme ga bo go na le phatsimo e e dikologileng. Jaaka ponalo ya motshe wa pula o o mo lerung ka letsatsi la pula, jalo ga bo go ntse ponalo ya phatsimo e e dikologileng. E ne e le ponalo ya tshwano ya kgalalelo ya Morena. Mme e rile fa ke e bona, ka wela ka sefatlhego, mme ka utlwa lentswe la mongwe yo o buang. Mme a nthaya a re, Morwa motho, ema ka dinao tsa gago, mme ke tla bua le wena. Mme Moya wa tsena mo go nna fa a bua le nna, wa ba wa nkemisa ka dinao, gore ka utlwa yo o buang le nna. Hesekiele 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

La vision amena Ézéchiel et Daniel à être tous deux humiliés jusque dans la poussière, où ils furent prosternés sur le sol. Dans cet état, ils entendaient néanmoins tous deux encore la parole du Seigneur, et ils furent l’un et l’autre relevés afin d’entendre les paroles qui leur étaient adressées; et lorsqu’ils entendirent ces paroles, « l’Esprit entra en » eux. L’union avec la divinité s’accomplit par la réception de la Parole de Dieu transmise par le Saint-Esprit. La « Parole » est ce qui transmet la divinité à l’humanité. Cette vérité doit être reconnue afin de comprendre le sérieux et l’importance de l’histoire prophétique que Gabriel communique à Daniel au chapitre onze. L’histoire prophétique présentée au chapitre onze est le canal par lequel l’huile sainte est transmise aux vierges sages.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Na Ezekiel, a pɛlɛ ma a la, w’a bila k’a fɔ ka ɲɛsin cikan laodisean adventisme ma; nka a b’a yira a fɔlɔfɔlɔ la ko laodisean adventisme tɛna a kuma minɛ, sababukɔtɛ i ye so murutalen ye. Ezekiel ka koɲuman ye Isaya ka koɲuman ye sura wolonwula la; o de kosɔn, seere fila kan, ni Ala ye Daniyɛl lakɔli ka bɔ i sunɔgɔ la—min ye saya taamala ye—Daniyɛl bɛ se ka cikan sɔrɔ i ye ka ɲɛsin laodisean adventisme ka so murutalen ma, nka olu tɛna a lamɛn.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

তারপর দানিয়েল দ্বিতীয়বার স্পর্শপ্রাপ্ত হন, স্বয়ং খ্রিষ্টের দ্বারা; তিনি দানিয়েলের ওষ্ঠ স্পর্শ করেন, যেমন তিনি বেদী থেকে নেওয়া অঙ্গার দ্বারা যিশাইয়ের ওষ্ঠ স্পর্শ করেছিলেন। তখন দানিয়েল কথা বলতে সক্ষম হলেন, কিন্তু তবুও তিনি শক্তিহীন ছিলেন, এবং এখনও তাঁর মধ্যে শ্বাস ছিল না। যিহিষ্কেলের মতে, “চার বায়ুর” বার্তার সঙ্গে শ্বাস আসে; আর সেটিই ছিল যিহিষ্কেলের দ্বিতীয় ভাববাণী। চার বায়ু সম্বন্ধে যিহিষ্কেলের ভাববাণী দানিয়েলের তৃতীয় স্পর্শের সঙ্গে সামঞ্জস্যপূর্ণ, কারণ তখনই অস্থিগুলির মধ্যে শ্বাস প্রবেশ করে এবং তারা এক মহাপরাক্রান্ত সৈন্যবাহিনীরূপে দাঁড়ায়। দানিয়েলের তৃতীয় স্পর্শেই তিনি শক্তি লাভ করেন।

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Le 18 juillet 2020, le peuple de Dieu des derniers jours fut dispersé et entra dans le temps d’attente de la parabole. L’histoire du scellement fut illustrée dans l’histoire allant du 22 octobre 1844 jusqu’à la rébellion de 1863. La ligne d’histoire ainsi représentée se superpose à celle allant du 11 septembre 2001 jusqu’à la loi du dimanche, mais elle se superpose aussi à l’histoire allant du 18 juillet 2020 jusqu’à la loi du dimanche. Ce phénomène prophétique repose sur le fait que les symboles ont plus d’une signification, et que leur signification doit être déterminée par le contexte dans lequel ils sont appliqués.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

I te taim yumi tingbaot kam mo wok bilong wanwan long dispela tripela ensel, yumi luksave olsem ol i bihainim wankain sekwens bilong ol hevi. Ol i kamap long dispela poin taim tok-profet i stap wantaim ol i kamap ples klia, i no pas moa. Dispela tok-profet i bin kamapim long tripela step: kamap bilong en, givim strong long en, na pas bilong dua long pinis bilong en. I gat ol arapela mak bilong rot insait long dispela historia, tasol tripela mak bilong traim i makim kamap bilong wanwan long dispela tripela ensel; namba wan mak bilong rot em dispela hap we wanpela tok-profet i kamap ples klia, i no pas moa. Dispela tok i kamap ples klia i kisim strong long rot bilong wanpela strongim; na dispela strongim wantaim dispela givim strong i bihain i traim ol man na ol meri bilong dispela historia. Pinis bilong dispela historia i kamapim wanpela mak bilong skelim tru, we i soim klia sapos ol husat i sanap long namba tri traim em ol waes o ol kranki.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Dans l’histoire allant du 11 septembre 2001 jusqu’à la loi du dimanche, on peut identifier trois anges. Le premier est arrivé le 11 septembre 2001, le second est arrivé le 18 juillet 2020, et le troisième arrive lors de la loi du dimanche, qui approche bientôt (le test décisif). Le 22 octobre 1844 s’aligne sur le 11 septembre 2001, 1856 s’aligne sur le 18 juillet 2020, et 1863 s’aligne sur la loi du dimanche. Cela étant dit, la période du 22 octobre 1844 à 1863 s’aligne également sur celle allant du 18 juillet 2020 jusqu’à la loi du dimanche, car le 18 juillet marqua l’arrivée du second ange dans l’histoire du scellement. L’histoire suivante demeure correctement identifiée comme étant simplement les balises prophétiques de n’importe quel ange.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 មានសេចក្តីពិតមួយត្រូវបានបើកត្រា ដែលត្រូវសាកល្បងជំនាន់នោះ។ ជំហានទីពីរនៅក្នុងប្រវត្តិសាស្ត្រនោះ គឺនៅពេលសាក្សីទាំងពីរត្រូវបានប្រោសឲ្យរស់ឡើងវិញ។ បន្ទាប់មក ពួកគេត្រូវបានសាកល្បងថា តើពួកគេនឹងទទួលយកពន្លឺដែលត្រូវបានបើកសម្ដែងនៅពេលនោះឬទេ ដែលកំពុងតែកើតឡើងឥឡូវនេះ។ បន្ទាប់មក នៅពេលច្បាប់ថ្ងៃអាទិត្យ (ការសាកល្បងសម្រេច) មកដល់ នោះនឹងត្រូវបានបង្ហាញថា អ្នកណាជា និងអ្នកណាមិនមែនជា ព្រហ្មចារីឆ្លាតវៃ។ នៅពេលយើងពិចារណាប្រវត្តិសាស្ត្រនេះថា គ្រាន់តែជារចនាសម្ព័ន្ធនៃទេវតាមួយអង្គតែមួយ ហើយបន្ទាប់មកដាក់ថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 រហូតដល់ការបះបោរនៃឆ្នាំ 1863 ទៅលើប្រវត្តិសាស្ត្រចាប់ពីថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 រហូតដល់ច្បាប់ថ្ងៃអាទិត្យ យើងឃើញថា នៅឆ្នាំ 1849 បងស្រី White បានកំណត់អត្តសញ្ញាណថា ព្រះអម្ចាស់បានលូកព្រះហស្តរបស់ទ្រង់ម្តងទៀត ដើម្បីប្រមូលសំណល់នៃប្រជាជនរបស់ទ្រង់។

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Adakah orang-orang Allah telah tercerai-berai. Pada tahun 1850 mereka menghasilkan yang kedua dari dua bagan Habakuk itu. Pada bulan Januari 1851 mereka mengiklankan bagan yang baru itu dalam Review. Umat Allah tercerai-berai, dan malaikat yang ketiga datang dengan terang. Lalu Allah mulai mengumpulkan mereka kembali, dan kemudian Ia menyediakan suatu gambaran visual dari pekabaran yang harus mereka maklumkan, sebagaimana Ia telah lakukan pada tahun 1842. Terang yang datang pada 22 Oktober 1844 adalah suatu pertambahan pengetahuan, dan itu terus berkembang di bawah arahan-Nya; dan pada tahun 1856 batu penjuru dari terang itu diperkenalkan. Terang itu adalah mengenai “tujuh masa,” yang merupakan terang pertama yang dikenali oleh William Miller, dan yang digambarkan sebagai salah satu nubuatan yang digenapi pada 22 Oktober 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

نورِ «هفت زمان» در سال 1856، هم پایانِ افزایشِ دانشی بود که به میلر، پیام‌آورِ فرشتهٔ نخست، عطا شده بود، و هم نورِ پایانیِ فرشتهٔ سوم بود که در 22 اکتبر 1844 داده شده بود. ردِّ آن نور در 1856، هم ردِّ افزایشِ دانشی بود که در 1798 از مُهر گشوده شد، و نیز افزایشِ دانشی که در 22 اکتبر 1844 از مُهر گشوده شد؛ و این نور از سوی کسانی رد شد که در همان‌جا و در همان زمان از تجربهٔ فیلادلفیا به تجربهٔ لائودیکیه انتقال یافتند. شورشِ 1863، سومین آزمون، و آزمونِ محک، بود که به‌وسیلهٔ جدولی جعلی که نورِ «هفت زمان» را حذف می‌کرد، به نمایش گذاشته شد.

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Дөрөвдүгээр сарын 19, 1844-ний анхны урам хугаралт нь 1843 оны анхдагч хүснэгт дэх зарим тоон үзүүлэлтийн алдаан дээр Бурхан мутраа тавин халхалснаар эхний тэнгэрэлчийн Филадельфийн хөдөлгөөнд тохиолдуулсан юм. 2020 оны долоодугаар сарын 18-ны анхны урам хугаралт нь 1844 оны аравдугаар сарын 22-нд Христ гараа тэнгэр өөд өргөн, цаашид хугацаа үгүй хэмээн тангарагласныг хүмүүс үл хайхарснаар гурав дахь тэнгэрэлчийн Лаодикийн хөдөлгөөнд тохиолдуулсан юм. 2020 оны долоодугаар сарын 18-нд энэ үеийн онгон бүсгүйчүүдийг сорих ёстой байсан нэгэн мэдээний лац тайлагдсан. 1850 онд байсантай адил, Эзэн 2023 онд, 2020 оны долоодугаар сарын 18-наас хойш гудамжинд үхсэн хэвтэж байсан Езекиелийн үхсэн ясыг цуглуулахын тулд Өөрийн мутрыг хоёр дахь удаагаа сунгасан. 1851 он гэхэд, Хабаккук номын хоёрдугаар бүлгийн эш үзүүллэгийн биелэл болсон, мэдээний шинэ дүрслэл бий болсон бөгөөд ингэснээр 2023 оноос хойш Эзэн өргөх нэгэн шинэ амьд тугийг бий болгох бөгөөд тэр нь Хабаккукийн хоёр хавтангаар бэлгэдэгдсэнийг илтгэнэ.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Les deux tables d’Habakuk étaient figurées par les deux tables des Dix Commandements, ainsi que par les deux pains agités de la fête de la Pentecôte. Les cent quarante-quatre mille sont identifiés comme une offrande de prémices, et ce sont eux qui, dans Malachie, représentent l’offrande « comme aux anciens jours, comme aux années d’autrefois ». Ils sont élevés comme une offrande agitée que le monde entier verra.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Le réveil des cent quarante-quatre mille commence par le rassemblement, et ce rassemblement s’accomplit par la Parole de Dieu, car les ossements morts d’Ézéchiel sont rassemblés en entendant la Parole de Dieu, alors qu’ils sont encore morts. Ézéchiel représente l’instrument humain qui proclame le message rassemblant les ossements, lorsque le Seigneur étend sa main une seconde fois pour rassembler son reste. Ésaïe, Jérémie, Daniel, Jean et Ézéchiel identifient tous l’élément humain qui transmet le message divin aux ossements desséchés et morts.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

骨が集められると、主は、恩恵期間が閉じる直前に封印が解かれる知識の増大を明らかにされ、その知識は「終わりの日々に関するダニエルの預言のその部分」によって表されている。エゼキエルの第二の預言において、封印が解かれる光は第三の災いであり、それは骨に命を吹き込み、それらを強大な軍勢として立たせる東風の消息である。ダニエルに示される光は、第十一章において北の王によって表される光である。エゼキエルとダニエルは共に、「終わりの日々に関するダニエルの預言のその部分」、すなわち（東）の風と（北）の王の知らせを表している。

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

Dar et tidings ud af øst og ud af nord skal forurolige ham; derfor skal han drage ud med stor harme for at ødelægge og fuldstændig tilintetgøre mange. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

En 1856, le Seigneur avait dessein d’achever son œuvre de scellement de son peuple, mais ils se rebellèrent. Le message dont Il entendait se servir pour les faire sortir de leur condition laodicéenne était les « sept temps » de Lévitique vingt-six. Lorsque le Seigneur commença à rassembler son peuple en juillet 2023, Il leur présenta une fois encore le message des « sept temps » et, entre autres choses, montra que, lors du Jour antitypique des Expiations, la trompette du Jubilé devait retentir, moment où la septième trompette devait également sonner. La trompette du Jubilé est un symbole des « sept temps », et la septième trompette est le troisième malheur. Lorsque Michel descendit dans Daniel chapitre dix, Daniel représentait ceux qui obtiennent l’expérience de ceux qui prient la prière de Lévitique vingt-six, et ceux qui cherchent à comprendre le secret prophétique de Daniel chapitre deux.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

দানিয়েল তাঁদের প্রতিনিধিত্ব করেন, যাঁরা ঈশ্বরের কণ্ঠে সমবেত হয়েছেন, এবং পরে পূর্ব ও উত্তর দিকের বার্তা ঘোষণা করার জন্য শক্তিবর্ধিত হয়ে নিজেদের পায়ে দাঁড়ান। তাঁরা সেই বার্তা ঘোষণা করতে থাকেন আসন্ন রবিবার-আইন পর্যন্ত। সেই বাহিনীকে উত্থিত করার প্রক্রিয়া ভবিষ্যদ্বাণীর এক অত্যন্ত বিশদ বিষয়; এবং যে সময়ে ঈশ্বরত্ব মানবত্বের সঙ্গে সংযুক্ত হতে শুরু করে, এক লক্ষ চুয়াল্লিশ হাজারের মোহরাঙ্কনের পরিপূর্ণতায়, তার সূচনা হয় সেই ইতিহাসে, যা Daniel eleven-এর এগারোতম পদে উপস্থাপিত হয়েছে। Daniel eleven-এর প্রথম পদ থেকে ষোড়শ পদ পর্যন্ত যে ইতিহাস উপস্থাপিত হয়েছে, তা চল্লিশতম পদের গুপ্ত ইতিহাসকে পূর্ণতা দেয়, অর্থাৎ “that portion of the prophecy of Daniel relating to the last days.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

À mesure que nous commençons à considérer les versets treize à quinze de Daniel onze, dont le premier accomplissement eut lieu à la bataille de Panium en 200 av. J.-C., il est essentiel de comprendre la portée de ces versets. Panium est la troisième de trois guerres par procuration. La première bataille s’est achevée par la victoire de la papauté et de son armée mandataire, les États-Unis, en 1989. La bataille suivante, représentée par les versets onze et douze, qui s’est accomplie par la bataille de Raphia, verra le roi du midi (la Russie) vaincre le roi du nord et son armée mandataire en Ukraine. La troisième bataille sera comme la première, la papauté (le roi du nord) l’emportant sur le communisme (les Nations Unies), avec son armée mandataire (les États-Unis). Mais la troisième guerre par procuration, qui est la bataille de Panium, déclenchera aussi la Troisième Guerre mondiale.

We will continue this study in the next article.

Tutaendelea na uchunguzi huu katika makala inayofuata.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Bíi ti àwọn ìṣòro tí ó dà bí ẹ̀kẹ̀ ṣe wà lábẹ́ ìtọ́sọ́nà ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kérúbù, bẹ́ẹ̀ náà ni eré ìṣòro tí ó díjú ti ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ ìṣàkóso Ọlọ́run. Láàrín ìjà àti rúkèrúdò àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kérúbù ṣì ń darí ọ̀ràn ayé.”

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

«L’histoire des nations qui, l’une après l’autre, ont occupé le temps et la place qui leur étaient assignés, rendant inconsciemment témoignage à la vérité dont elles-mêmes ne comprenaient pas le sens, nous parle. À chaque nation et à chaque individu d’aujourd’hui, Dieu a assigné une place dans son grand dessein. Aujourd’hui, les hommes et les nations sont mesurés au fil à plomb dans la main de Celui qui ne se trompe jamais. Tous décident, par leur propre choix, de leur destinée, et Dieu dirige souverainement toutes choses pour l’accomplissement de ses desseins. »

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Ko e hisitōlia ʻa ia kuo fokotuʻu ʻe he ʻI AM lahi ʻi Heʻene folofola, ʻo fakatahatahaʻi ʻa e mataʻi‑sēini kotoa pē ʻi he filifili fakakikite, mei he taʻengata ʻi he kuohili ki he taʻengata ʻi he kahaʻu, ʻoku ne fakahā mai ʻa e feituʻu ʻoku tau tuʻu ai he ʻaho ni ʻi he hokohoko ʻa e ngaahi kuonga, pea mo ia ʻe ala ʻamanekina ʻi he taimi ka hoko mai. Ko e meʻa kotoa pē kuo tomuʻa tala ʻe he kikite ʻe hoko mai, ʻo aʻu mai ki he taimi lolotonga ni, kuo lava hono hifo ʻi he ngaahi peesi ʻo e hisitōlia, pea te tau lava ʻo fakapapauʻi ʻe fakahoko fakaʻotua pē ʻi hono tuʻunga totonu ʻa e meʻa kotoa pē ʻoku kei toe ke hoko mai.”

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

«Соңғы жердегі барлық патшалықтардың түпкілікті құлатылуы ақиқат сөзінде айқын алдын ала айтылған. Исраилдің соңғы патшасына Құдайдың үкімі жарияланған кезде айтылған пайғамбарлықта мына хабар берілген:

“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

« Ainsi parle le Seigneur, l’Éternel : Ôte la tiare, et enlève la couronne : … élève celui qui est abaissé, et abaisse celui qui est élevé. Je la renverserai, la renverserai, la renverserai ; et elle ne sera plus, jusqu’à ce que vienne celui à qui appartient le droit ; et je la lui donnerai. » Ézéchiel 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

ତେଣୁ ଇସ୍ରାଏଲରୁ ଅପସାରିତ ମୁକୁଟ କ୍ରମେ ବାବିଲୋନ, ମେଦୋ-ପର୍ସିଆ, ଗ୍ରୀସ ଓ ରୋମର ରାଜ୍ୟଗୁଡ଼ିକ ପାଖକୁ ଗଲା। ଈଶ୍ୱର କହନ୍ତି, ‘ଏହା ଆଉ ରହିବ ନାହିଁ, ଯାଏପର୍ଯ୍ୟନ୍ତ ସେ ନ ଆସନ୍ତି ଯାହାଙ୍କର ଏହା ଅଧିକାର; ଏବଂ ମୁଁ ଏହା ତାଙ୍କୁ ଦେବି।’

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“त्या वेळ जवळ आली आहे. आज काळाची चिन्हे जाहीर करीत आहेत की आपण महान आणि गंभीर घटनांच्या उंबरठ्यावर उभे आहोत. आपल्या जगातील सर्व काही खळबळीत आहे. आपल्या डोळ्यांसमोर तारणहाराची, त्याच्या आगमनापूर्वी घडणाऱ्या घटनांविषयीची, भविष्यवाणी पूर्ण होत आहे: ‘तुम्ही युद्धे आणि युद्धांच्या अफवा ऐकाल…. राष्ट्र राष्ट्राविरुद्ध, आणि राज्य राज्याविरुद्ध उठेल; आणि निरनिराळ्या ठिकाणी दुष्काळ, साथीचे रोग, आणि भूकंप होतील.’ मत्तय 24:6, 7.”

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

वर्तमान समय सब जीवित लोगों के लिए अत्यन्त गंभीर रुचि का समय है। शासक और राजनेता, विश्वास और अधिकार के पदों पर आसीन पुरुष, तथा सब वर्गों के विचारशील स्त्री-पुरुष, हमारे चारों ओर घटित हो रही घटनाओं पर अपना ध्यान लगाए हुए हैं। वे राष्ट्रों के बीच विद्यमान तनावपूर्ण और अशांत संबंधों को देख रहे हैं। वे उस तीव्रता को देखते हैं जो पृथ्वी के प्रत्येक तत्व पर अधिकार करती जा रही है, और वे समझते हैं कि कोई महान और निर्णायक घटना घटने ही वाली है—कि संसार एक महाविशाल संकट के कगार पर खड़ा है।

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

«Արեշտակներն այժմ զսպում են կռվի քամիները, որպեսզի նրանք չփչեն, մինչև աշխարհը չզգուշացվի իրեն սպասվող կործանման մասին. բայց մի փոթորիկ է կուտակվում, պատրաստ՝ պայթելու երկրի վրա. և երբ Աստված Իր հրեշտակներին պատվիրի արձակել քամիները, այնպիսի կռվի տեսարան կլինի, որ ոչ մի գրչով հնարավոր չէ պատկերել։

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

“Á Bìlíà, àti Bìlíà nìkan, ni ń fi ojú ìwòye tó pé hàn nípa àwọn nǹkan wọ̀nyí. Níhìn-ín ni a ti ṣí àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú ìtàn ayé wa hàn, àwọn ìṣẹ̀lẹ̀ tí ó ti ń ju òjìji wọn síwájú tẹ́lẹ̀ pẹ̀lú, tí ariwo ìsúnmọ́ wọn sì ń mú kí ilẹ̀ ayé máa wárìrì, tí ó sì ń mú kí ọkàn ènìyàn rẹ̀wẹ̀sì nítorí ìbẹ̀rù.

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

«“Lo, il Signore rende la terra deserta, la devasta, ne sconvolge la faccia e ne disperde gli abitanti…. Hanno trasgredito le leggi, mutato lo statuto, infranto il patto eterno. Perciò la maledizione divora la terra, e i suoi abitanti ne portano la pena…. Cessa l’allegria dei tamburelli, finisce il clamore di quelli che gioiscono, cessa la gioia della cetra”. Isaia 24:1–18.»

“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

«“Hélas, quel jour ! car le jour de l’Éternel est proche, et il vient comme une destruction de la part du Tout-Puissant…. La semence a pourri sous les mottes de terre ; les greniers sont dévastés, les magasins sont en ruines ; car le blé est desséché. Comme les bêtes gémissent ! Les troupeaux de gros bétail sont dans la consternation, parce qu’ils n’ont point de pâturage ; même les troupeaux de brebis sont frappés de désolation.” “La vigne est desséchée, et le figuier languit ; le grenadier, le palmier aussi, et le pommier, tous les arbres des champs sont flétris ; car la joie a disparu d’entre les fils des hommes.” Joël 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

« Mon cœur se tord de douleur au dedans de moi ; … je ne puis garder le silence, car toi, ô mon âme, tu as entendu le son de la trompette, le cri de guerre. Ruine sur ruine est proclamée ; car tout le pays est dévasté. »

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

« Je regardai la terre, et voici, elle était informe et vide ; et les cieux, et ils étaient sans lumière. Je regardai les montagnes, et voici, elles tremblaient, et toutes les collines étaient ébranlées. Je regardai, et voici, il n’y avait point d’homme, et tous les oiseaux des cieux s’étaient enfuis. Je regardai, et voici, le pays fertile était un désert, et toutes ses villes étaient détruites. » Jérémie 4:19, 20, 23–26.

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

“‘Ôi than! Vì ngày ấy là lớn lao, không có ngày nào giống như vậy: ấy chính là thời kỳ hoạn nạn của Gia-cốp; nhưng người sẽ được cứu khỏi đó.’ Giê-rê-mi 30:7.” Giáo dục, 178–181.