In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Në vitin e tretë të mbretërimit të Jehojakimit, mbretit të Judës, Nebukadnetsari, mbreti i Babilonisë, erdhi kundër Jerusalemit dhe e rrethoi atë. Dhe Zoti e dha në dorën e tij Jehojakimin, mbretin e Judës, bashkë me një pjesë të enëve të shtëpisë së Perëndisë; të cilat ai i çoi në vendin e Shinearit, në shtëpinë e perëndisë së tij; dhe enët i solli në shtëpinë e thesarit të perëndisë së tij. Danieli 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Nsɛnhoma a ɛwɔ Daniel ne Adiyisɛm mu no yɛ nhoma koro, na nkɔmhyɛ kwan no ara a wɔde gyina hɔ ma wɔ Daniel nhoma no mu no na wɔsan fa so wɔ Adiyisɛm nhoma no mu. Yesu Kristo Adiyisɛm no gyina hɔ ma nkɔmhyɛsɛm a etwa to no a wɔbue ano wɔ adom bere no awiei ansa na wɔato mu.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Asɛm a wɔate ase yiye afi Adiyisɛm nhoma no mu tete no, nanso amanne ne atetesɛm asɔre wɔn ano no, da so yɛ nokware, na nnɛ Yuda abusuakuw no Gyata no resan rebue ano bio, na saa nokware no afei reda ne pɛpɛɛpɛ mu mmamu adi.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Ni ukuri ko mu bihe byahise kwasobanukiwe neza bivanywe mu gitabo cya Daniyeli, ariko bikaza gufungwa n’umuco n’imigenzo, biracyari ukuri; kandi uyu munsi birimo kongera gufungurwa n’Intare yo mu muryango wa Yuda, kandi ubwo kuri ubu birimo kwerekana isohozwa ryabyo ritunganye.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Daniel ezali kaka buku ya liboso kati na babuku mibale oyo ezali komonisa Emoniseli ya Yesu Klisto.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Yoïaqim est un symbole de la mise en puissance du premier message dans un mouvement de réforme. Il est aussi un symbole de l’alliance, car le changement de nom identifie prophétiquement le commencement d’une relation d’alliance. La relation d’alliance dans laquelle Dieu entre avec un peuple qui auparavant n’avait pas été le peuple de l’alliance de Dieu commence lors de la mise en puissance du premier message.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
En temps passé, vous n’étiez pas un peuple, mais maintenant vous êtes le peuple de Dieu; vous n’aviez pas obtenu miséricorde, mais maintenant vous avez obtenu miséricorde. 1 Pierre 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
A szövetségi kapcsolatot jelképező névváltoztatás szimbóluma megállapíttatik Ábrám nevének Ábrahámra, Sárai nevének Sárára, Jákób nevének Izráelre, valamint Saul nevének Pálra való megváltoztatásával. Vannak a szimbólumnak más tanúbizonyságai is, de Dániel könyvének első fejezetében Dániel neve Baltazárra változtatik, Hananiás neve Sidrákra, Misáelé Mésákra, Azariásé pedig Abednégóra.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Lorsque le Seigneur entre en relation d’alliance avec un peuple, il passe simultanément à côté d’un ancien peuple d’alliance. Jojakim représente le peuple d’alliance qui est ainsi délaissé, et Daniel, Hanania, Mishaël et Azaria représentent le peuple d’alliance qui est alors choisi. Lorsque des hommes entrent dans une relation d’alliance, ils sont ensuite éprouvés quant à savoir s’ils maintiendront les termes de l’alliance. L’épreuve est représentée par l’acte de manger.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
আদম ও হবা ভোজনের কার্য দ্বারা পরীক্ষায় ব্যর্থ হয়েছিল, এবং যখন ঈশ্বর প্রথমবারের মতো এক মনোনীত জাতির সঙ্গে নিয়মে প্রবেশ করলেন, তখন তিনি মান্নার মাধ্যমে সেই সম্পর্কের সূচনাতেই তাদের পরীক্ষা করেছিলেন। প্রাচীন ইস্রায়েল পরিণামে সেই পরীক্ষায় ব্যর্থ হয়েছিল; কিন্তু তদ্দ্বারা তারা এই সত্যের প্রথম উল্লেখ এবং প্রথম সাক্ষ্য প্রদান করেছিল যে, একটি নিয়মের পরীক্ষা কোনো একক পরীক্ষা নয়, বরং তা একটি পরীক্ষণ-প্রক্রিয়া। দশম পরীক্ষায় এসে তাদের উপর এই দণ্ড নির্ধারিত হলো যে, পরবর্তী চল্লিশ বছর তারা প্রান্তরে মৃত্যুবরণ করবে। এরপর ঈশ্বর যিহোশূয় ও কালেবের সঙ্গে নিয়মে প্রবেশ করলেন; এভাবে এই সাক্ষ্যও প্রদান করা হলো যে, যখন প্রভু এক মনোনীত জাতির সঙ্গে নিয়মে প্রবেশ করেন, তখন তিনি একই সঙ্গে এক প্রাক্তন নিয়মজাতিকে অতিক্রম করেও যান। প্রাচীন ইস্রায়েলের অন্তিমকালে, যা আধ্যাত্মিক ইস্রায়েলেরও সূচনা ছিল, প্রাচীন ইস্রায়েলের জন্য শেষ পরীক্ষণ-প্রক্রিয়াই আধ্যাত্মিক ইস্রায়েলের জন্য প্রথম পরীক্ষণ-প্রক্রিয়া ছিল, এবং তা স্বর্গীয় রুটি হিসেবে উপস্থাপিত হয়েছিল। প্রথম নিয়মের পরীক্ষণ-প্রক্রিয়ায় মান্না দ্বারা এর পূর্বছায়া প্রদর্শিত হয়েছিল।
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
वहाँ उस परीक्षा की प्रक्रिया में, जो पहली भी थी और अंतिम भी, यीशु ने स्वर्गीय रोटी की परीक्षा की पहचान तब कराई जब उसने कहा कि जो उसके वाचा-जन हैं, उन्हें उसका मांस खाना और उसका लोहू पीना आवश्यक है। उसने अपनी सेवकाई के किसी भी अन्य समय की अपेक्षा उस प्रस्तुति पर अधिक शिष्यों को खो दिया। उसकी सेवकाई का वह विवाद वाचा की परीक्षा-प्रक्रिया के दृष्टांत का चरम-बिंदु था, और Sister White इस घटना पर The Desire of Ages में विस्तार से टिप्पणी करती हैं, जहाँ अध्याय का शीर्षक “The Crisis in Galilee” है। Galilee नाम का अर्थ “एक कड़ी,” या “एक मोड़-बिंदु” होता है, और उस अध्याय में वह इस बात की रूपरेखा प्रस्तुत करती हैं कि शिष्य उससे क्यों फिर गए। उन्होंने उसके इस साक्ष्य को, कि उसके मांस को खाना और उसके लोहू को पीना आवश्यक है, उचित भविष्यवाणी-संबंधी पद्धति के अनुसार ग्रहण करने से इंकार कर दिया। उसने यह पहचाना कि वे भविष्यवाणी-संबंधी धारणाओं की उन रीतियों और परंपराओं से चिपके हुए थे जिन्हें शैतान ने प्राचीन इस्राएल की बाइबिलीय समझ में भर दिया था। उन भ्रांतियों ने उन्हें वह दिया, जिसे वे एक बहाना समझते थे, ताकि वे उसके वचनों को आत्मिक के स्थान पर शाब्दिक रूप से लागू करें। वह यह भी इंगित करती हैं कि जो लोग यीशु से “फिर” गए (Galilee), जिनकी पहचान यूहन्ना के छठे अध्याय (John 6:66) में की गई है, वे फिर कभी उसके साथ न चले।
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Habang sa una gaya rin sa huling proseso ng pagsubok ng tipan ng sinaunang Israel, nasusumpungan natin na kapag ang Diyos ay pumapasok sa isang kaugnayang tipan sa isang bayang pinili, kasabay nito ay nilalampasan Niya ang dating bayang tipan. Nasusumpungan din natin na sinusubok Niya ang bayang iyon, hindi sa pamamagitan ng iisang pagsubok, kundi sa pamamagitan ng isang proseso ng pagsubok. Nakikita rin natin na ang prosesong iyon ng pagsubok ay inilalarawan sa pamamagitan ng isang bagay na dapat kainin. Nasusumpungan din natin na ang pagkain ay sumasagisag sa Salita ng Diyos, at na ang pagsubok ay kinapapalooban ng isang pagpili sa pagitan ng dalawang uri ng pagkaing kakainin. Kakain ba tayo ng bawat punongkahoy na sinabi ng Diyos na maaari nating kainan, o kakain tayo mula sa punongkahoy na ipinagbawal sa atin na kainan? Nasusumpungan din natin na ang pagpili kung ano ang kakainin ay kinapapalooban ng pagsubok kung paano natin kakainin ang pagkaing inihain.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Na konci duchovního Izraele, v době milleritského hnutí, bylo první poselství zmocněno 11. srpna 1840. Jójakím zde představuje protestanty, kteří jsou tehdy odváděni do Babylóna, aby se stali jejími dcerami. Byli postaveni před zkoušku, když anděl ze Zjevení deset sestoupil a v ruce měl otevřenou knížku. Právě tak jako se Jójakím vzepřel požadavkům Nebúkadnesara a poté byl odveden do zajetí, protestanti odmítli jíst pokrm v andělově ruce na základě tradic a zvyků, které si s sebou přinesli z temného středověku.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Pakasefika pemwaka wa 1844, mchakato wa kupimwa ulikuwa umefikia “mahali pa kugeuka” kwa Yehoyakimu na kwa Waprotestanti, na kama ilivyokuwa katika mchakato wa kwanza wa kupimwa kwa Israeli wa kiroho, wao “waligeuka” wala hawakuendelea tena kutembea pamoja na Yesu. Katika historia hiyo, Danieli, Hanania, Mishaeli na Azaria wanawawakilisha Wamillerite, ambao walichagua kukila kile kitabu kidogo kilichokuwa kitamu vinywani mwao, lakini kikawa kichungu matumboni mwao.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
اگر آدم و حوا را نیز شامل کنیم، چهار شاهد کلاسیک در اختیار داریم که نشان میدهند آزمون با عملِ خوردن نمایش داده میشود. چندین شاهد نبوی نیز داریم که همگی مُهرِ نخست و آخر را بر خود دارند. شاهدِ آزمونِ مَنّا، شاهدی نخستین است، و آزمونِ نانِ آسمان، هم نخستین آزمون برای اسرائیلِ روحانی است و هم در عین حال آخرین شاهد برای اسرائیلِ باستان. آزمونِ کتابِ کوچک هم نخستین است و هم آخرین. این، پایانِ سرگردانیِ اسرائیلِ روحانی بهمنزلهٔ کلیسا در بیابان است، و نیز نخستینِ کسانی است که برگزیده شدند تا قومِ نهاییِ نامدارِ خدا باشند. میلریها آغازِ قومِ نامدارِ خدا بودند؛ قومی که قرار بود بهعنوان شاخِ حقیقیِ پروتستانتیسم شناخته شوند. چندین شاهد دربارهٔ فرایندِ آزمون وجود دارد که از هنگامی آغاز میشود که پیامِ نخست نیرو مییابد.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Na nyɛnbɛla ɲɛgɛsɔgɔ dɔnw bɛ, i bɛ se ka sɛgin yɔrɔ dɔ la, min na kalanbaga caman fɔlɔ-fɔlɔ bɛ tunu. Sanni Yosuwe ni Kalebu ka seere kɛ, Isirayɛli bɛɛ tunu ka ɛgipti la sɛgin de ɲini. Galile tigi kàlanba cɛkɔrɔ la, kalanbaga ka bonya tunu. Bawo Yesu ye Alfa ni Omega ye, “sɛgin yɔrɔ” min bɛ taamasiɲa la ɲɛgɛsɔgɔ laban na, o fana bɛ jira ɲɛgɛsɔgɔ daminɛ la. Waati min mana kɔrɔ Isirayɛli ye fɔlɔ ka di, mɔgɔw dɔw bɛɛrɛ-bɛɛrɛ tunu ka cikanw bila. Kristo ka ko min na batɛmu sɔrɔ, a tunu ka taa tonkɔrɔ la. Nɛmuso White bɛ sɛgin yɔrɔ taamasiɲa baarakɛcogo la, min ka faamuya kosɛbɛ.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
«Il est des périodes qui constituent des tournants dans l’histoire des nations et de l’Église. Dans la providence de Dieu, lorsque surviennent ces diverses crises, la lumière destinée à ce temps-là est donnée. Si elle est reçue, il s’ensuit un progrès spirituel; si elle est rejetée, le déclin spirituel et le naufrage s’ensuivent. Le Seigneur, dans sa parole, a dévoilé l’œuvre offensive de l’Évangile telle qu’elle a été poursuivie dans le passé et telle qu’elle le sera à l’avenir, jusqu’au conflit final, lorsque les puissances sataniques accompliront leur dernier mouvement extraordinaire. Par cette parole, nous comprenons que les forces sont déjà à l’œuvre qui introduiront le dernier grand conflit entre le bien et le mal — entre Satan, le prince des ténèbres, et le Christ, le Prince de la vie. Mais le triomphe à venir pour les hommes qui aiment et craignent Dieu est aussi certain que son trône est établi dans les cieux.» Bible Echo, 26 août 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Sa dihang unang gihatag ang manna sa karaang Israel, gihatag ang kahayag alang niana nga kasaysayan. Sa bunyag ni Cristo, gihatag ang kahayag alang niana nga kasaysayan. Niadtong Agosto 11, 1840, gihatag ang kahayag alang niana nga kasaysayan. Ang matag usa niadtong mga mapihong higayon nagtimaan sa sinugdanan sa usa ka proseso sa pagsulay nga sa katapusan matapos sa laing mapihong higayon, sa dihang ang kanhing katawhan sa tugon motalikod ug dili na maglakaw uban kang Cristo.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Kwa kuwa michakato hii mbalimbali ya kupimwa inawakilisha pamoja mchakato wa kupimwa kwa watu wa agano la zamani na pia kwa watu wa agano jipya, yapo mahitimisho mawili ya mchakato huo wa kupimwa. Hitimisho la mchakato wa kupimwa, na kwa hiyo hatua ya mwisho ya mageuko kwa Waprotestanti katika historia ya Wamilleri, lilikuwa majira ya kuchipua ya mwaka 1844. Hitimisho la mchakato wa kupimwa (katika kipindi cha vuli cha mwaka 1844), au hatua ya mageuko kwa Wamilleri wenyewe, lilikuja baada ya hatua ya mageuko kwa watu wa zamani wa Mungu.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Dans l’histoire du Christ, le processus de mise à l’épreuve est mis en évidence par le fait qu’il purifia le temple à deux reprises, une fois au commencement de son ministère, puis de nouveau à la fin de son ministère.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Quando Gesù iniziò il Suo ministero pubblico, purificò il Tempio dalla sua sacrilega profanazione. Tra gli ultimi atti del Suo ministero vi fu la seconda purificazione del Tempio. Così, nell’opera finale di ammonimento rivolta al mondo, alle chiese vengono indirizzati due appelli distinti. Il messaggio del secondo angelo è: ‘Caduta, caduta è Babilonia, la grande città, perché ha fatto bere a tutte le nazioni del vino dell’ira della sua fornicazione’ (Apocalisse 14:8). E nel gran grido del messaggio del terzo angelo si ode una voce dal cielo che dice: ‘Uscite da essa, o popolo mio, affinché non siate partecipi dei suoi peccati e non riceviate parte delle sue piaghe. Poiché i suoi peccati sono giunti fino al cielo, e Dio si è ricordato delle sue iniquità’ (Apocalisse 18:4, 5).” Selected Messages, libro 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Le processus d’épreuve des deux purifications du temple par le Christ s’aligne sur Malachie, chapitre trois, dans les écrits de l’Esprit de prophétie.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
« En purifiant le temple des acheteurs et des vendeurs du monde, Jésus annonçait sa mission de purifier le cœur de la souillure du péché, — des désirs terrestres, des convoitises égoïstes, des habitudes mauvaises, qui corrompent l’âme. Malachie 3:1–3 cité. » Jésus-Christ, p. 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
L’assainissement du peuple de Dieu représente le processus d’épreuve qui est à maintes reprises identifié à plusieurs lignes de prophétie. Chaque référence, depuis Adam et Ève jusqu’à l’histoire millérite, représente l’assainissement des cent quarante-quatre mille.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
«Уруку арнын тарихиэтин бүтэһик күннэригэр Халлаан ыраахтан көрдөрөр сокуонун тутуһар норуотугар кэпсэтэр кэриэтэ саҥатыыллан иһэр». Review and Herald, February 26, 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
El proceso de purificación de los ciento cuarenta y cuatro mil es la primera referencia en el libro de Daniel, que es el primero de los dos libros que conjuntamente representan la Revelación de Jesucristo, la cual es desellada poco antes de que se cierre el tiempo de prueba de la humanidad. El proceso de purificación de los ciento cuarenta y cuatro mil también se representa como el proceso de sellamiento. Cuando el primer mensaje del proceso de purificación y sellamiento de los ciento cuarenta y cuatro mil comenzó el 11 de septiembre de 2001, fue un punto de inflexión para la iglesia y para el mundo. En el capítulo dieciocho de Apocalipsis, llegó entonces el ángel que alumbra la tierra con su gloria. Sin embargo, en Apocalipsis 18, el ángel no es presentado como teniendo algo que comer en su mano, pero allí está. El librito está allí. Puede ser fácilmente reconocido por quienes escogen comer la metodología representada como “línea sobre línea”, por el profeta Isaías.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
“លើកបន្ទាត់លើបន្ទាត់” យើងយល់ថា នៅពេលព្រះគ្រីស្ទបានយាងចុះមកនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ទ្រង់ក៏មាន “សៀវភៅតូច” មួយផងដែរ ដែលត្រូវបានតំណាងថាជា “ម៉ាណា”, “នំបុ័ងពីស្ថានសួគ៌” និង “សៀវភៅតូច”។ ប៉ុន្តែនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ប្រជាជនដែលបានត្រូវជ្រើសរើសពីមុន ដែលត្រូវបានតំណាងដោយ Jehoiakim បានជ្រើសរើសប្រកាន់ខ្ជាប់នូវទំនៀមទម្លាប់ និងប្រពៃណីនៃ Adventism ហើយបន្ទាប់មកបានចាប់ផ្ដើមដំណើររបស់ពួកគេចូលទៅក្នុងការជាប់ឃុំជាឈ្លើយនៃបាប៊ីឡូន ដែលនឹងពេញលេញនៅពេលច្បាប់ថ្ងៃអាទិត្យមកដល់។
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“هل تَرِدُ الآن الكلمةُ التي أعلنتُ فيها أن نيويورك سيجرفها مدٌّ مائيّ هائل؟ هذا ما لم أقله قط. لقد قلتُ، إذ كنتُ أنظر إلى المباني العظيمة وهي ترتفع هناك، طابقًا فوق طابق: «ما أفظع المشاهد التي ستقع حين يقوم الرب ليزلزل الأرض زلزلةً شديدة! حينئذٍ تتم كلمات رؤيا 18:1–3». إن الأصحاح الثامن عشر كله من سفر الرؤيا هو إنذار بما هو آتٍ على الأرض. ولكن ليست عندي إضاءة خاصة فيما يتعلق بما سيأتي على نيويورك، سوى أنني أعلم أنه سيأتي يوم تُلقى فيه المباني العظيمة هناك إلى أسفل بفعل تقليب قدرة الله وقلبها للأمور. ومن النور المعطى لي، أعلم أن الخراب في العالم. كلمة واحدة من الرب، ولمسة واحدة من قدرته الجبارة، فتسقط هذه البُنى الضخمة. وستقع مشاهد من الرهبة بحيث لا نستطيع أن نتصور مدى هولها.” Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Cuando los «grandes edificios» de «Nueva York» fueron «derribados por la acción de volver y trastornar del poder de Dios», el 11 de septiembre de 2001, la luz del ángel de Apocalipsis dieciocho llenó toda la tierra, porque había llegado un punto de inflexión en la historia de la bestia terrestre de Apocalipsis trece.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
«دورانهایی وجود دارد که نقطهٔ عطفی در تاریخ ملتها و کلیسا هستند. در عنایت خدا، هنگامی که این بحرانهای گوناگون فرا میرسند، نورِ لازم برای آن زمان عطا میشود. اگر پذیرفته شود، پیشرفت روحانی حاصل میگردد؛ و اگر رد شود، انحطاط روحانی و کشتیشکستگی در پی خواهد آمد.» Bible Echo، 26 اوت 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
যখন প্রকাশিত বাক্য অষ্টাদশ অধ্যায়ের দূতের আলো ১১ সেপ্টেম্বর, ২০০১ তারিখে উপস্থিত হলো, তখন যারা সেই আলো গ্রহণ করেছিল তারা আত্মিকভাবে অগ্রসর হলো, আর যারা সেই আলো প্রত্যাখ্যান করেছিল তারা আত্মিকভাবে অধঃপতিত হলো, এবং তাদের বিদ্রোহী যাত্রা অব্যাহত রেখে রোববার-আইনের সেই চূড়ান্ত সন্ধিক্ষণে পৌঁছাতে শুরু করল, যেখানে তারা তৃতীয় দূতের বার্তাবাহক হিসেবে তাদের স্বীকারোক্তিকে চিরতরে ধ্বংসপ্রাপ্ত করে। যোহন ৬:৬৬-এ গালীলের যারা ফিরে গিয়েছিল এবং আর খ্রীষ্টের সঙ্গে চলেনি, তারা সেই আলো থেকেই ফিরে যাচ্ছিল, যা প্রথমে তাঁর বাপ্তিস্মের সময়ে উপস্থিত হয়েছিল, এবং সেখানেই সেই পরীক্ষামূলক ইতিহাসের প্রথম বার্তাটি ক্ষমতাপ্রাপ্ত হয়েছিল। দানিয়েল প্রথম অধ্যায়ে, উপাসকদের দুই শ্রেণি সেই ইতিহাসে চিত্রিত হয়েছে যখন প্রথম বার্তাটি ক্ষমতাপ্রাপ্ত হয়। যিহোয়াকীম তাদের প্রতিনিধিত্ব করে যারা বিশ্বাসে নৌকাডুবি ঘটায়, আর দানিয়েল, হনানিয়, মীশায়েল ও অসরিয় বিশ্বস্তদের প্রতিনিধিত্ব করে।
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Wɔ Yuda hene Yehoiakim ahennie afe a ɛto so abiɛsa mu no, Babilon hene Nebukadnesar baa Yerusalem bɛtow hyɛɛ so. Na Awurade de Yuda hene Yehoiakim hyɛɛ ne nsa, ne Onyankopɔn fie nneɛma no bi kaa ho; na ɔde kɔɔ Sinar asase so, ne nyame fie mu, na ɔde nneɛma no kɔtoo ne nyame akorabea mu. Na ɔhene ka kyerɛɛ ne piamfohene Aspenas sɛ, ɔmfa Israelfo no mu binom, ne ɔhene asefo no mu, ne atitiriw no mu mma mmra; mmabun a wonni dɛm biara, na wɔn ho yɛ fɛ, na wɔn ho akokwaw nyansa nyinaa mu, na wɔwɔ nimdeɛ mu anifere, na wɔte nteaseɛ, na wɔwɔ tumi a ɛma wobetumi agyina ɔhene ahemfi mu, na wɔbɛtumi akyerɛkyerɛ wɔn Kaldeafo nhomasua ne wɔn kasa. Na ɔhene hyɛɛ wɔn da biara da aduan a efi ɔhene pon so ne bobesa a ɔnom no. Saa na wɔhwɛɛ wɔn mfe abiɛsa, na awiei no wobegyina ɔhene anim. Na Yuda mma no mu no na Daniel, Hanania, Misael, ne Asaria ka ho. Na piamfohene no too wɔn din foforo: ɔtoo Daniel din Beltesasar, na Hanania din Sadrak, na Misael din Mesak, na Asaria din Abednego. Nanso Daniel sii ne bo sɛ ɔrenfa ɔhene pon so aduan no anaa bobesa a ɔnom no ngu ne ho fi; enti ɔsrɛɛ piamfohene no sɛ wamma ne ho angu ne ho fi. Daniel 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniel, Hananiah, Mishael i Azariah bili su djeca Judina. Bili su učinjeni eunusima, te tako predstavljaju posljednji naraštaj adventizma. Nabukodonosor je, kao i mnogi drevni kraljevi, dao kastrirati četvoricu judejskih mladića, kako bi otklonio svaku zabrinutost koju bi kralj mogao imati dok su služili kao robovi i dolazili u dodir s kraljevim ženama i inočama.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Kiisharaattiidhaan inni dhaloota dhumaa Adventiizimii bakka bu’a; afran kanneen booda sanyiin Yihudaa deebi’ee hin jiraatu ture. Lakkoofsi afur mallattoo addunyaa maraati; kanaafuu inni dhaloota dhumaa Adventistoota Guyyaa Torbaffaa guutummaa addunyaa irra jiran, kanneen Fulbaana 11, 2001 akka raawwii Dubbii raajii Waaqayyoo beekan, bakka bu’a.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
මෙම සෙවන්ත්-ඩේ ඇඩ්වෙන්ටිස්වරු දෙවියන්වහන්සේගේ අනාවැකිමය වචනයේ විෂයය වෙති, මක්නිසාද ඔවුහු එක්ලක්ෂ හතළිස් හතර දහස ලෙස කැඳවනු ලැබූවෝ වෙති. එහෙත් ඔවුන්ගේ අනාවැකිමය උරුමය ආරම්භ වූයේ 1863 දී ඔවුන්ගේ පියවරුන්ගේ කැරැල්ල සමඟය. ආරම්භක එම කැරැල්ල හඳුනාගැනීම සම්භවයෙන්ම අසීරුය, මක්නිසාද එය පරම්පරා හතරක උත්සන්න වෙමින් ගිය කැරැල්ලේ සම්ප්රදායන් හා චාරිත්රයන්ගෙන් වැසී ගොස් ඇත. එය හඳුනාගැනීම දුෂ්කර වුවද, දානියෙල් නවවන පරිච්ඡේදයේ අවසානයේ දී දානියෙල් කළාක් මෙන්, එය දැක පිළිගත යුතුය. ඔහු එසේ කළේ දෙවියන්වහන්සේගේ අනාවැකිමය වචනය තුළ පිහිටා ඇති සත්යය හඳුනාගැනීමෙනි.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Dembi bɔvɔ kɛ Daniel kɛ nyi bɔ yaa ba lɛɛ ba tɔɔlɔɔ lɔ, yaa ba faa kɛ a yikɛ a tɔɔrɔ a yɛlɛ a kɔnɔɔ mɔɔ ba yɛlɛ yi kɛ heathen yi kɛ ba yɔɔ lɔɔ. Mɔɔ 1863, Laodicean Adventism bɛ bɔɔ lɔɔ mɔɔ biblikal methodology yi apostate Protestantism kɛ Catholicism yi lɔ, ni ba taa Miller yɛ identification yi “seven times” yi Leviticus twenty-six lɔ. Dembi oyi Daniel kɛ nyi bɔ yaa ba lɛɛ ba tɔɔlɔɔ lɔ, bɛ represented yi king Hezekiah.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Kuningas Hiskia anoi Herralta, ettei hänen tarvitsisi kuolla, ja hänen rukoukseensa vastattiin, kun Herra antoi hänelle vielä 15 vuotta. Näin tehdessään hän sitten siitti Manassen, yhden Juudan jumalattomimmista kuninkaista, mutta myös sen kuninkaan, jonka kohdalla alkaa Juudan asteittainen, seitsenvaiheinen valloittaminen ja orjuuttaminen. Vuonna 1856 Tosi Todistaja tuli kolkuttamaan laodikealaisen adventismin ovelle, mutta he valitsivat elää eivätkä kuolla itselleen. Vuoteen 1863 mennessä he olivat rakentaneet uudelleen “Jerikon” ja aloittaneet kiihtyvän kapinan, joka lopulta esti heitä tunnistamasta 11. syyskuuta 2001 heidän kolmivaiheisen matkansa alkuna hengellisen Babylonin orjuuteen, matkan, joka päättyy sunnuntailakiin.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Para el rey Ezequías, 1863 llegó cuando le fue concedida su oración de vivir. El Señor proveyó una señal de que su oración había sido aceptada. Dios confirmó la oración moviendo el sol, y los babilonios vieron la actividad de Dios en los cielos, aunque no sabían lo que significaba. Entonces los babilonios vinieron a Jerusalén para averiguar acerca del Dios que tenía poder para controlar el sol. En lugar de glorificar al Dios del Cielo, el rey Ezequías, en vez de morir al yo, escogió glorificar su templo y su ciudad en lugar del Dios que había escogido poner Su nombre en ese templo y en esa ciudad.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Cette rébellion fit venir la prophétie selon laquelle des enfants issus de sa lignée deviendraient esclaves et eunuques à Babylone. Ces enfants étaient Daniel, Hanania, Mischaël et Azaria, et ils représentent la génération finale spirituelle de ces adventistes du septième jour qui reconnaissent le 11 septembre 2001 comme un tournant dans l’histoire des nations du monde et de l’Église, lorsque est donnée la lumière qui doit éprouver et sceller les cent quarante-quatre mille.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
في تلك الأيام مرض حزقيا مرضًا للموت. فجاء إليه إشعياء النبي ابن آموص وقال له: هكذا يقول الرب: أوصِ بيتك، لأنك تموت ولا تعيش. فحوَّل وجهه إلى الحائط، وصلّى إلى الرب قائلًا: آه يا رب، اذكر الآن كيف سرت أمامك بالأمانة وبقلب كامل، وعملت ما هو صالح في عينيك. وبكى حزقيا بكاءً عظيمًا. وحدث أنه قبل أن يخرج إشعياء إلى الدار الوسطى، كانت كلمة الرب إليه قائلة: ارجع وقل لحزقيا رئيس شعبي: هكذا يقول الرب إله داود أبيك: قد سمعت صلاتك، قد رأيت دموعك. هأنذا أشفيك. في اليوم الثالث تصعد إلى بيت الرب. وأزيد على أيامك خمس عشرة سنة، وأنقذك وهذه المدينة من يد ملك أشور، وأحامي عن هذه المدينة من أجل نفسي ومن أجل داود عبدي. وقال إشعياء: خذوا قرصًا من التين. فأخذوا ووضعوه على الدبل فبرئ. وقال حزقيا لإشعياء: ما العلامة أن الرب يشفيني، فأصعد في اليوم الثالث إلى بيت الرب؟ فقال إشعياء: هذه لك علامة من قِبَل الرب أن الرب يفعل الأمر الذي تكلم به: هل يتقدم الظل عشر درجات أم يرجع عشر درجات؟ فأجاب حزقيا: إنه يسير على الظل أن ينزل عشر درجات. لا، بل ليرجع الظل إلى الوراء عشر درجات. فصرخ إشعياء النبي إلى الرب، فرجع الظل عشر درجات إلى الوراء، بالدرجات التي كان قد نزلها على درجات آحاز. في ذلك الزمان أرسل برودخ بلادان بن بلادان ملك بابل رسائل وهدية إلى حزقيا، لأنه سمع أن حزقيا قد مرض. فسمع لهم حزقيا، وأراهم بيت أمتعته كله: الفضة والذهب والأطياب والدهن الكريم وبيت سلاحه كله، وكل ما وُجد في خزائنه. لم يكن شيء في بيته ولا في كل مملكته إلا وأراه لهم حزقيا. فجاء إشعياء النبي إلى الملك حزقيا وقال له: ماذا قال هؤلاء الرجال؟ ومن أين جاءوا إليك؟ فقال حزقيا: قد جاءوا من أرض بعيدة، من بابل. فقال: ماذا رأوا في بيتك؟ فأجاب حزقيا: قد رأوا كل ما في بيتي. ليس في خزائني شيء لم أُرِهِم إياه. فقال إشعياء لحزقيا: اسمع كلمة الرب. هوذا أيام تأتي يُنقل فيها إلى بابل كل ما في بيتك، وما ادخره آباؤك إلى هذا اليوم. لا يُترك شيء، يقول الرب. ومن بنيك الذين يخرجون منك، الذين تلدهم، يأخذون، فيكونون خصيانًا في قصر ملك بابل. فقال حزقيا لإشعياء: صالحة هي كلمة الرب التي تكلمت بها. ثم قال: أليس إنما إن كان سلام وحق في أيامي؟ وبقية أمور حزقيا وكل جبروته، وكيف صنع البركة والقناة وأدخل الماء إلى المدينة، أما هي مكتوبة في سفر أخبار الأيام لملوك يهوذا؟ ثم اضطجع حزقيا مع آبائه، وملك منسّى ابنه عوضًا عنه. 2 ملوك 20:1–21.
The next verse says:
वट्टेक्कात्तिं काणिक्कुन्नु:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Mînase dema ku dest bi padîşahiyê kir diwanzdeh salî bû, û pênc û pêncî sal li Orşelîmê padîşahî kir. Navê diya wî Hephzibah bû. 2 Padîşahan 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
King Hezekiah hatte besser auf den Willen des Herrn gehört, sein Haus bestellt und sterben sollen. Stattdessen erhielt er fünfzehn weitere Jahre, und drei Jahre später wurde der gottlose Manasse geboren. Was wäre 1856 geschehen, wenn der Adventismus den Übergang von Philadelphia nach Laodizea angenommen, sein Haus in Ordnung gebracht und die grundlegenden Wahrheiten William Millers unversehrt bewahrt hätte? Ich nehme an, wir werden die Antwort auf diese Frage niemals erfahren; was wir jedoch wissen, ist dies: „Daniel nahm sich in seinem Herzen vor, sich nicht mit der Speise des Königs und mit dem Wein, den er trank, zu verunreinigen.“
We will continue Daniel chapter one in the next article.
Nous poursuivrons le chapitre un de Daniel dans le prochain article.