Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.
Daniel kapitolë njëmbëdhjetë, vargu gjashtëmbëdhjetë dhe vargu njëzet e dy, të dyja përputhen me ligjin e së dielës që së shpejti po vjen. Përmbushja e vargut dhjetë në vitin 1989 çoi në Luftën e Ukrainës në vitin 2014, ashtu siç përfaqësohet nga përmbushja e betejës së Rafias në vargun njëmbëdhjetë në vitin 217 p.e.s. Vargu njëmbëdhjetë deri te vargu gjashtëmbëdhjetë është gjithashtu vargu njëmbëdhjetë deri te vargu njëzet e dy; prandaj, historia e fshehur e vargut dyzet, siç përfaqësohet në vargjet njëmbëdhjetë deri në gjashtëmbëdhjetë, përfaqësohet gjithashtu si historia e vargut njëmbëdhjetë deri te njëzet e dy. Historia e fshehur e vargut dyzet përfaqësohet nga vargjet njëmbëdhjetë deri te njëzet e dy.
Chapters Eleven through Twenty-two
Chapitres onze à vingt-deux
That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.
Cette histoire cachée est également représentée dans les chapitres onze à vingt-deux de la Genèse, de Matthieu, de l’Apocalypse et de Jésus-Christ. Ces quatre témoins des chapitres « onze à vingt-deux » s’alignent sur l’histoire cachée, car l’histoire cachée correspond aux versets onze à vingt-deux de Daniel onze. Le centre des quatre témoins identifie toujours le signe de l’alliance, en commençant par l’alliance de la mort représentée par Nimrod au chapitre onze de la Genèse, et en s’achevant avec la prostituée de Rome au chapitre dix-sept de l’Apocalypse.
Seventeen
Dezessete
With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.
Eccetto Matteo, i quattro testimoni identificano il capitolo diciassette come il punto centrale del periodo che essi illustrano. Il numero diciassette ricorre anche tre volte nelle tre profezie di duecentocinquanta anni che ebbero inizio nel 457 a.C., nel 64 e nel 1776. Due di quelle linee, (la prima e l’ultima), individuano un punto mediano quando la prima linea del 457 a.C. terminò nel 207 a.C. e l’ultima linea del 1776 termina nel 2026. Il 207 a.C. si collocava tra le battaglie di Rafia e di Panio, e il 2026 è il giro di boa del mandato dell’ultimo presidente degli Stati Uniti.
Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.
Ndani ya mistari mitatu ya miaka mia mbili na hamsini, Ptolemy alitawala kwa muda wa miaka kumi na saba. Kuna miaka kumi na saba kati ya 313 na 330 katika mstari wa Nero, na kulikuwa na miaka kumi na saba kati ya vita vya Raphia mwaka 217 KK na vita vya Panium mwaka 200 KK. Mashahidi watatu kati ya wale wanne wa sura ya kumi na moja hadi ya ishirini na mbili huiweka katikati yao halisi kuwa sura ya kumi na saba. Kwa hiyo, historia iliyofichwa ya aya ya arobaini inawakilishwa katika aya za kumi na moja hadi ishirini na mbili za sura iyo hiyo, na mashahidi wanne wa sura ya kumi na moja hadi ya ishirini na mbili hulingana na aya hizo hizo hasa. Utimilifu wa kila mmoja wa unabii hizo tatu za miaka 250 hulingana na historia iyo hiyo hasa. Katikati hiyo inasisitizwa kama alama ya njia, na hasa hutambuliwa kuwa ishara ya agano na muhuri wa watu wa Mungu.
Daniel Twelve
Daniel Doce
Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.
Danieli kapituluko hamabigarreneko zazpi, hamaika eta hamabigarren bertsoek ehun eta berrogeita lau mila horien zigilatzearen azken aldia identifikatzen dute. Zazpigarren bertsoak 2023ko abenduaren 31 identifikatzen du; hamabigarren bertsoak, berriz, 2020ko uztailaren 18a. 2020ko uztailaren 18an hasi eta 2023ko abenduaren 31n amaitu zen zazpigarren bertsoaren sakabanatzea alfa eta omega gisa irudikatu zen Daniel 12an kokatzen diren denbora profetikoko hiru bertsoetan. 1.290 urteen erdiko bertsoak 1989tik laster etorriko den igandeko legeraino doan historia 30 gisa identifikatzen du, eta ondoren 1.260 giza probazioaren amaieraraino. Hogeita hamar urtek ehun eta berrogeita lau mila horien apaizgoaren adina irudikatzen dute, eta 1.260 urtek Apokalipsia 13ko berrogeita bi hilabete sinbolikoak tipifikatzen dituzte.
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.
Ubuhanuzi bw’impande ebyiri bw’imyaka 30 bukurikiwe n’imyaka igihumbi na magana abiri na mirongo itandatu ni ikimenyetso cy’ubuhanuzi bw’amasezerano y’impande ebyiri bwa Aburahamu na Pawulo bw’imyaka 400 n’imyaka 430. Umwanya wo hagati w’imirongo itatu y’igihe yo muri Daniyeli 12 ugereranya ubugome bw’inyuguti ya cumi n’eshatu, kandi ugashimangira amasezerano no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Iyi mirongo itatu na yo ihura n’amateka ahishwe, kandi ikongeraho undi mugabo wo guhamya ushimangira ko umwanya wo hagati ari ikimenyetso cy’amasezerano.
Spring and Fall
Orisun omi ati Igba Irẹdanu Ewe
With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.
Na lain olgeta dispela lain, yumi mas bungim tu ol tripela witnes bilong ol bikpela lotu bilong spring na fall i stap long Leviticus 23, we ol i stret wantaim na bung wantaim taim bilong Pentikos long histori bilong diwai kros. Long hap, sapta em 23, na dispela em wanpela mak bilong wok bilong Krais long mekim atonmen. Dispela sapta i gat 44 ves olgeta, na long mak bilong tok profet em i makim Oktoba 22, 1844. Oktoba 22 i makim 22 de insait long mun Oktoba, stat long namba wan de na pinis long namba 22 de; olsem na em i karim ol mak tru bilong alfabet Hibru. Na Oktoba em i namba 10 mun, na taim yu wokim 10 i taim 22 de, em i kamap 220.
In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.
हिब्रू पात्रोमा सातौँ महिनाको दशौँ दिन प्रायश्चित्तको दिन थियो, र सातको दस गुणा सत्तरी हुन्छ, जो परिवीक्षाको समयको प्रतीक हो। तेइस सय वर्ष 1844 मा अन्त्य भयो, जब तेस्रो स्वर्गदूत आइपुग्यो, जसको प्रतिरूप अवधि आरम्भ गराउने तेस्रो आदेशद्वारा दिइएको थियो। त्यहाँ सत्तरी हप्ताहरू परिवीक्षाको समयको रूपमा निर्धारित गरिएका थिए, जुन 2,300 दिनको आरम्भमा प्राचीन वास्तविक इस्राएललाई तोकिएका थिए; र ती दिनहरूको अन्त्यमा आधुनिक आत्मिक इस्राएलका लागि परिवीक्षाको अवधि सातौँ महिनाको दशौँ दिनद्वारा प्रतिनिधित्व गरिएको थियो, जुन सत्तरीसँग समतुल्य हुन्छ। अक्टोबर 22, 1844 ले चाँडै आउन लागेको आइतबारको व्यवस्थाको प्रतिरूप दिन्छ, र त्यहीँ सातौँ-दिन एडभेन्टवादका लागि परिवीक्षाको प्रतीकात्मक सत्तरी वर्षको समय समाप्त हुन्छ, जसरी स्तिफनुसलाई ढुंगाले हानेर मारिँदा यहूदीहरूका लागि भएको थियो।
1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.
1844 représente une période où deux anges arrivèrent, le second lors de la première déception et le troisième lors de la grande déception. « 44 » représente un double message, comme l’indique le verset quarante-quatre de Daniel onze, avec les nouvelles venant de l’orient et du nord. Le Lévitique vingt-trois se compose de quarante-quatre versets qui répartissent les fêtes sacrées entre le printemps et l’automne. Ces quarante-quatre versets représentent un double message. Les deux saisons sont représentées par vingt-deux versets chacune, de sorte que les fêtes du printemps aussi bien que celles de l’automne représentent les vingt-deux lettres du calendrier hébreu. Lorsque ces deux témoins de vingt-deux versets sont réunis, avec la saison pentecostale, ils produisent un cadre en trois étapes.
The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.
La première étape est un repère composé de trois parties suivies de cinq jours, comme le dernier des trois repères. Le repère du milieu correspond aux trente jours d’instruction face à face par le Christ avec ceux qui sont oints comme prêtres pour le service dans l’Église triomphante. Lévitique vingt-trois s’aligne sur l’histoire cachée du verset quarante.
Midpoints
Points médians
The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:
Le point médian de la ligne allant du chapitre onze au chapitre vingt-deux de la Genèse est le chapitre dix-sept, où fut établie la deuxième étape de l’alliance d’Abraham en trois étapes, ainsi que le signe de la circoncision. Le centre exact de tous les versets compris entre le chapitre onze et le chapitre vingt-deux est Genèse 17:22 :
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.
Lakini agano langu nitalithibitisha pamoja na Isaka, ambaye Sara atakuzalia wakati huu uliowekwa mwaka ujao. Akaacha kusema naye, naye Mungu akakwea juu kutoka kwa Ibrahimu. Mwanzo 17:22.
God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.
የብርሃምን እግዚአብሔር በቁጥር አንድ መናገር ጀመረ፥ ውይይቱንም በቁጥር ሃያ ሁለት ፈጸመ፤ ስለዚህ የግርዛት ቃል ኪዳን ያለበት ውይይት ሁሉ በዕብራይስጥ ፊደላት ሃያ ሁለቱ የትንቢታዊ አውድ ውስጥ ተቀምጦ ነበር፤ የእነዚያም ሃያ ሁለት ቁጥሮች ርእስ ጉዳይ በስምንተኛው ቀን ሊፈጸም የሚገባው የግርዛት ሥርዓት ነበር። የዘፍጥረት ይህ ክፍል ማዕከል ወይም መካከለኛ ነጥብ በአብርሃም የግርዛት ቃል ኪዳን የተወከለው ከአንድ መቶ አርባ አራት ሺህ ጋር ያለው የእግዚአብሔር የቃል ኪዳን ግንኙነት ነው። ከዘፍጥረት ምዕራፍ አሥራ አንድ እስከ ሃያ ሁለት ድረስ ያለው የምዕራፎች መስመር መካከለኛ ነጥብ ምዕራፍ አሥራ ሰባት ነው፤ የዚያም ምዕራፍ ፍጹም መካከለኛ ነጥብ እግዚአብሔር ስለ ቃል ኪዳኑ ከአብርሃም ጋር ያደረገውን ውይይት የሚያቆምበት ቁጥር ሃያ ሁለት ነው፤ በዚህም መካከለኛ ነጥቡ በዕብራይስጥ ሃያ ሁለት ፊደላት አውድ ውስጥ ይቀመጣል። የእነዚያ ሃያ ሁለት ቁጥሮች መካከለኛ ነጥብም እርግጥ ቁጥር አሥራ አንድ ነው።
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Et vous circoncirez la chair de votre prépuce ; et cela sera un signe de l’alliance entre moi et vous. Genèse 17:11.
The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.
Les points médians des quatre passages des chapitres onze à vingt-deux de la Bible comportent trois versets afin d’achever la pensée du point médian.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
นี่คือพันธสัญญาของเราซึ่งเจ้าทั้งหลายจะต้องรักษาไว้ ระหว่างเรากับพวกเจ้า และเชื้อสายของเจ้าภายหลังเจ้า คือว่าผู้ชายทุกคนในหมู่พวกเจ้าจะต้องเข้าสุหนัต และเจ้าทั้งหลายจะต้องเข้าสุหนัตที่หนังหุ้มปลายอวัยวะของตน และนั่นจะเป็นเครื่องหมายแห่งพันธสัญญาระหว่างเรากับพวกเจ้า และเด็กชายทุกคนที่มีอายุได้แปดวันจะต้องเข้าสุหนัตในหมู่พวกเจ้า ทุกคนตลอดชั่วอายุของพวกเจ้า ทั้งผู้ที่เกิดในเรือน และผู้ที่ซื้อมาด้วยเงินจากคนต่างด้าวใด ๆ ซึ่งมิใช่เชื้อสายของเจ้า ปฐมกาล 17:10–12
A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”
Un signe est un emblème, qui représente une bannière. Le passage concerne la bannière, lesquels sont les cent quarante-quatre mille. L’enfant mâle devait être circoncis à l’âge de huit jours, tout comme l’alliance de Noé concernait les huit âmes dans l’arche, employant ainsi le nombre huit pour relier l’alliance noachique à l’alliance abrahamique. Ils doivent être des Philadelphiens, car ils doivent être circoncis, ce que Paul identifie comme le symbole de la crucifixion de la chair. Lorsque la chair est crucifiée, la Divinité de Christ est au-dedans, et cette combinaison constitue la bannière; car, comme l’affirme Sœur White: « Lorsque le caractère de Christ sera parfaitement reproduit dans Ses enfants, Il reviendra pour eux. »
“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.
“Natura umană este depravată și este pe drept condamnată de un Dumnezeu sfânt. Dar s-a făcut o cale de izbăvire pentru păcătosul pocăit, astfel încât, prin credința în ispășirea adusă de singurul Fiu născut al lui Dumnezeu, el poate primi iertarea păcatului, poate găsi îndreptățirea, poate primi înfierea în familia cerească și poate deveni moștenitor al împărăției lui Dumnezeu. Transformarea caracterului este săvârșită prin lucrarea Duhului Sfânt, care lucrează asupra ființei omenești, sădind în ea, potrivit dorinței și consimțământului ei ca aceasta să se facă, o natură nouă. Chipul lui Dumnezeu este restaurat în suflet, iar zi de zi el este întărit și înnoit prin har și este făcut în stare să reflecte tot mai desăvârșit caracterul lui Hristos în neprihănire și adevărată sfințenie.”
“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.
“O óleo de que tanto necessitam aqueles que são representados como virgens néscias não é algo que se deva pôr no exterior. Eles precisam levar a verdade ao santuário da alma, para que ela purifique, refine e santifique. Não é de teoria que necessitam; é dos sagrados ensinos da Bíblia, que não são doutrinas incertas e desconexas, mas verdades vivas, que envolvem interesses eternos e se centralizam em Cristo. Nele se acha o sistema completo da verdade divina. A salvação da alma, mediante a fé em Cristo, é a base e coluna da verdade. Os que exercem verdadeira fé em Cristo tornam isso manifesto pela santidade de caráter, pela obediência à lei de Deus. Compreendem que a verdade, tal como é em Jesus, alcança o céu e abrange a eternidade. Entendem que o caráter do cristão deve representar o caráter de Cristo e estar cheio de graça e de verdade. A eles é comunicado o óleo da graça, o qual sustém uma luz que nunca falha. O Espírito Santo no coração do crente o torna completo em Cristo. Não constitui prova decisiva de que um homem ou uma mulher seja cristão o fato de manifestar profunda emoção sob circunstâncias excitantes. Aquele que é semelhante a Cristo possui na alma um elemento profundo, firme e perseverante; e, contudo, tem senso de sua própria fraqueza, e não é enganado nem iludido pelo Diabo, nem levado a confiar em si mesmo. Tem conhecimento da palavra de Deus e sabe que está seguro somente ao pôr a mão na mão de Jesus Cristo e ao conservar firme apego a Ele.”
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
«Характер виявляється під час кризи. Коли щирий голос опівночі проголосив: “Ось, жених іде; виходьте йому назустріч”, — сплячі діви підвелися зі свого сну, і стало видно, хто приготувався до цієї події. Обидві сторони були захоплені зненацька, але одна була готова до надзвичайної потреби, а інша виявилася неприготованою. Характер виявляється обставинами. Надзвичайні події виявляють справжню пробу характеру. Якесь раптове й неочікуване лихо, втрата близьких чи криза, якась несподівана хвороба або страждання, щось, що ставить душу віч-на-віч зі смертю, — усе це виявить справжню внутрішню сутність характеру. Стане очевидним, чи є справжня віра в обітниці слова Божого. Стане очевидним, чи підтримується душа благодаттю, чи є олива в посудині з світильником.»
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’
«Las pruebas vienen a todos. ¿Cómo nos conducimos bajo la prueba y el examen de Dios? ¿Se apagan nuestras lámparas? ¿O todavía las mantenemos ardiendo? ¿Estamos preparados para toda emergencia por nuestra unión con Aquel que es lleno de gracia y de verdad? Las cinco vírgenes prudentes no pudieron impartir su carácter a las cinco vírgenes insensatas. El carácter debe ser formado por nosotros como individuos. No puede ser transferido a otro, aun cuando su poseedor estuviese dispuesto a hacer el sacrificio. Hay mucho que podemos hacer unos por otros mientras la misericordia aún permanece. Podemos representar el carácter de Cristo. Podemos dar advertencias fieles a los que yerran. Podemos reprender, censurar, con toda longanimidad y doctrina, aplicando al corazón las doctrinas de la Santa Escritura. Podemos dar simpatía sincera. Podemos orar unos con otros y unos por otros. Viviendo una vida circunspecta, manteniendo una santa manera de vivir, podemos dar un ejemplo de lo que debe ser un cristiano; pero ninguna persona puede dar a otra su propio molde de carácter. Consideremos debidamente el hecho de que hemos de ser salvos, no como grupos, sino como individuos. Seremos juzgados de acuerdo con el carácter que hayamos formado. Es peligroso descuidar la preparación del alma para la eternidad, y aplazar el hacer las paces con Dios hasta estar en el lecho de muerte. Es por las transacciones diarias de la vida, por el espíritu que manifestamos, como determinamos nuestro destino eterno. El que es fiel en lo muy poco, también en lo mucho es fiel. Si hemos hecho de Cristo nuestro modelo, si hemos andado y obrado como él nos ha dado ejemplo en su propia vida, podremos afrontar las solemnes sorpresas que vendrán sobre nosotros en nuestra experiencia, y decir de corazón: “No se haga mi voluntad, sino la tuya.”»
“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.
“Ni katika wakati wa rehema, wakati tunaouishi, ndipo inatupasa kutafakari kwa utulivu masharti ya wokovu, na kuishi kulingana na masharti yaliyowekwa katika neno la Mungu. Inatupasa kujielimisha na kujizoeza, saa baada ya saa na siku baada ya siku, kwa nidhamu ya uangalifu, ili kutekeleza kila wajibu. Inatupasa kumjua Mungu na Yesu Kristo ambaye amemtuma. Katika kila jaribu ni fursa yetu kumtegemea yeye aliyesema, ‘Na ashike sana nguvu zangu, apate kufanya amani nami; naam, atafanya amani nami.’ Bwana asema ya kwamba yu tayari zaidi kutupa Roho Mtakatifu kuliko wazazi walivyo tayari kuwapa watoto wao mkate. Basi na tuwe na mafuta ya neema katika vyombo vyetu pamoja na taa zetu, tusije tukapatikana miongoni mwa wale wanaowakilishwa kama wanawali wapumbavu, ambao hawakuwa tayari kwenda nje kumlaki bwana arusi.” Review and Herald, September 17, 1895.
The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.
Alama ya wale mia moja na arobaini na nne elfu, waliokuwa wamefananishwa kwa tohara ya Ibrahimu na kwa wale roho nane waliokuwa juu ya safina, ni wale wanawali wenye hekima katika mfano, wanaoakisi kwa ukamilifu tabia ya Kristo katika zahama inayokuja upesi. Inafaa kabisa kwamba Dada White alihitimisha kifungu hicho kwa kunukuu Isaya, kwa maana ni kifungu kinachorejelea moja kwa moja wakati wa kutiwa muhuri wa wale mia moja na arobaini na nne elfu.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.
Mu musi anofanira kuimbwa pamusoro paro, muchiti, Munda wemizambiringa wewaini tsvuku. Ini Jehovha ndinochengeta iwo; ndichaundiridza nguva dzose; kuti urege kukuvadzwa nomunhu upi noupi, ndichauchengeta usiku namasikati. Hasha hadzisi mandiri; ndianiko angandiisira mhinzwa nemirangazuva pakurwa neni? Ndingaapfuura nepakati pawo, ndingaapisa pamwe chete. Kana kuti ngaabate simba rangu, kuti ayananiswe neni; zvirokwazvo achayananiswa neni. Achaita kuti vanobva kuna Jakobho vadzike midzi; Israeri ichatumbuka ichibukira, uye ichazadza chiso chenyika nezvibereko. Wakamurova here sezvawakarova avo vakamurova? Kana kuti akaurawa maererano nokuurawa kwavakaurawa nako avo vakaurawa naye here? Pachiyero, kana ichitungira mberi, muchaitirana nharo naro; anomisa mhepo yake yakaomarara pazuva remhepo yokumabvazuva. Naizvozvo uipi hwaJakobho huchanatswa neizvi; uye ichi ndicho chibereko chose chokubvisa chivi chake; kana aita matombo ose eatari akaita sematombo echoko akapwanyika-pwanyika, matanda matsvene nezvifananidzo hazvizomiri. Asi guta rakakomberedzwa richava dongo, nenzvimbo yokugara ichasiyiwa, ichiregererwa segwenga; ipapo mhuru ichafura, ipapo ichavata pasi, ichapedza matavi aro. Kana mapazi aro aoma, achavhuniwa; vakadzi vanouya, vagoakidza moto; nokuti vanhu vasina kunzwisisa; naizvozvo iye akavasika haangavanzwiri tsitsi, uye iye akavaumba haangavaratidzi nyasha. Isaya 27:2–11.
The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.
“កាលនៃខ្យល់បូព៌ា” នៅពេលដែលអំពើទុច្ចរិតរបស់យ៉ាកុបកំពុងត្រូវបានជម្រះចេញ ហើយក្រុមមនុស្សមួយផ្សេងទៀតដែលជា «ប្រជាជនឥតយល់ដឹង» កំពុងត្រូវបានប្រមូលផ្តុំ ហើយដុតបំផ្លាញ នោះគឺជាពេលវេលាបោះត្រារបស់មួយសែនសែសិបបួនពាន់នាក់។ ក្នុងរយៈពេលនោះ អ្នកណាដែលប្រាថ្នាចង់ធ្វើសន្តិភាពជាមួយព្រះគ្រីស្ទ អាចធ្វើបាន ប៉ុន្តែចលនាចុងក្រោយៗនោះកើតឡើងយ៉ាងឆាប់រហ័ស។
The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.
୨୧୩୦ ବର୍ଷ ବୟସ୍କ ହେଲେ ପରେ ଯାଜକମାନେ ସେବା ଆରମ୍ଭ କରିବାକୁ ଥିଲେ, ଏବଂ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାର ହେଉଛନ୍ତି ପିତରଙ୍କ “ରାଜ୍ୟର ଯାଜକମାନେ”, ଯେମାନେ ଶେଷ ଦିନଗୁଡ଼ିକରେ ଈଶ୍ୱରଙ୍କ ସହିତ ନିୟମକୁ ପୁନର୍ନବୀକରଣ କରନ୍ତି।
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.
ನೀವು ಸಹ ಜೀವಂತ ಕಲ್ಲುಗಳಾಗಿ ಆತ್ಮಿಕ ಗೃಹವಾಗಿಯೂ, ಪರಿಶುದ್ಧ ಯಾಜಕವರ್ಗವಾಗಿಯೂ ಕಟ್ಟಲ್ಪಡುತ್ತಿದ್ದೀರಿ; ಯೇಸು ಕ್ರಿಸ್ತನ ಮೂಲಕ ದೇವರಿಗೆ ಗ್ರಹಣೀಯವಾದ ಆತ್ಮಿಕ ಬಲಿಗಳನ್ನು ಅರ್ಪಿಸುವದಕ್ಕಾಗಿ. 1 ಪೇತ್ರ 1:5.
The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.
把祭司分别出来，是要经过八天的膏立礼；因此，数字八乃是在约柜里面之受膏祭司职分的象征。
Aaron’s Rod
La Verge d’Aaron
The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.
Lasädan que reverdan e inennan nte l'escabina de l'aliensa i se preséntan come i cen e cuaranta e cuatro mil, e son efatadëina coesà come sa vara de Arón que florió. Cando la vara de Arón florió, a dat una desxintión entre Arón e las otras varas de las tribus de Israél, que no florien. Nte las Escrituras, ye la plluvia la que faz brotar las plantas.
All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.
Moporofeta ka moka ba lebane le matšatši a bofelo, ka gona lepara la boperisita la Arone le emela tlotšo ya ba dikete tše lekgolo le masomenne-nne maemong ao a sepelelanago le Eliya kua Karamele le ba-Millerite ka 1844. Le lebane le ntlha ya ge go e-ba le phapano e hlakilego magareng ga melaetša ya nnete le ya maaka ya pula ya moragorago. Phapano yeo e dirwa ke Joele ge a hlaola gore “beine e mpsha” e kgaotšwe go tšwa go sehlopha se sengwe. Sehlopha seo beine e mpsha e kgaotšwego melomong ya sona ke matagwa a Efuraime a Jesaya. Le bona gape ke bona bao ba ilego ba bea barutiwa molato wa gore ba tagilwe ka Pentekoste, gomme ke marabele a 1888, ao a ilego a latela borakgolokhukhu ba wona, bao e bego e le marabele a 1863. Methaladi yeo ka moka ya boporofeta e sepelelana le mothalo woo Kgaetšedi White a o hlaolago e le wo o diregago ge lefase le lemoga gore Bo-Adventist bo tsebile ka dibolo tša mollo tša Nashville nywaga e ka bago lekgolo le masomepedi-hlano, gomme ga se bja bolela selo.
8, Eighty and 81
8, ოთხმოცი და 81
The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.
નંબર ત્રીસ અને નંબર આઠ એ એક લાખ ચુમ્માલીસ હજારના યાજકપદના પ્રતીકો છે, જે અંતિમ દિવસોના ધ્વજરૂપ છે અને જે દિવ્યતા અને માનવતાના સંયોજનનું પ્રતિનિધિત્વ કરે છે. નંબર આઠ, નંબર એંસીનો દશાંશ ભાગ છે; અને એંસી તે એંસી પરાક્રમી યાજકોની સંખ્યા છે, જેઓ મહાયાજક સાથે મળી રાજા ઉઝ્ઝિયાને રોકી ઊભા રહ્યા હતા, જ્યારે તેણે પવિત્ર સ્થાને ધૂપ અર્પણ કરવાનો પ્રયત્ન કર્યો હતો. એક્યાસી, વિજયી કલીશિયાના યાજકપદના સંદર્ભમાં, દિવ્યતા અને માનવતાના સંયોજનનું પ્રતિનિધિત્વ કરે છે. ઉઝ્ઝિયાના બળવાના ઇતિહાસથી એ એક્યાસીના યાજકપદનો સંબંધ એ જ સંકટમાં જોડાય છે, જે રાફિયાના યુદ્ધ પછી તરત જ થયેલા ટોલેમીના બળવા સાથે સુસંગત છે. બધા ભવિષ્યવક્તાઓ અંતિમ દિવસોની ઓળખ આપે છે; તેથી, દિવ્યતા અને માનવતાના સંયોજનવાળું યાજકપદ—અર્થાત્ વિજયી કલીશિયાનું યાજકપદ, જે એંસી માનવીય યાજકો અને એક દિવ્ય મહાયાજકથી બનેલું છે—તે ઇતિહાસમાં ઓળખાય છે, જે 2014માં યુક્રેનિયન યુદ્ધ આરંભાયું ત્યારે શરૂ થયો હતો.
The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.
लेनिन्जेसिसका बाह्र-अध्यायीय शृंखलाको मध्य अध्याय अध्याय सत्रह हो। यस बाह्र-अध्यायीय शृंखलाको मध्य पद पद बाइस हो। पद बाइसले पद एकबाट आरम्भ भएको परमेश्वर र अब्राहामबीचको संवादको स्पष्ट समाप्ति जनाउँछ, यसरी पद बाइसलाई भविष्यवाणीपरक शृंखलाको अन्त्यका रूपमा चिन्हित गर्दै, जसले हिब्रू वर्णमालाका बाइस अक्षरहरूको छाप वहन गर्दछ। बाइस पदहरूको यस शृंखलाको मध्य पद पद एघार हो, र पद एघार, आफ्नो पालोमा, ती तीन पदहरूको मध्य पद हो जसले एक लाख चवालीस हजारको ध्वजचिह्नलाई पहिचान गर्दछ। यसकारण पद एघार तीन पृथक् पदहरूको मध्य हो, र पद एघारले केवल ती बाइस पदहरूको मात्र होइन, तर आफूभित्र रहेको ती तीन पदहरूको पनि मुख्य सत्य व्यक्त गर्दछ; यसरी पद एघार र बाइसलाई मुख्य विचारको आरम्भ र समाप्तिका रूपमा चिन्हित गर्दछ। यसैले, अध्याय सत्रहका पद एघारदेखि बाइससम्म अध्याय एघारदेखि बाइससम्मको मुख्य विषयवस्तु हो।
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Wɔtwerɛ Mateo nwoma no ti du baako de kosi ti aduonu abien no, emu mfinimfini ne ti dunsia.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Tun a amra nga akyidifo no se wɔnka nkyerɛ obiara sɛ ɔno ne Yesu Kristo no. Mateo 16:20.
As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.
लल सागोमोननि गेजेरावबो, बाख्रि बिसि थांखि आरो मावनाय गोसोखांनायनि जोबोननि जोबोदों, जाय बाख्रि थांथामनि बाख्रि सोरिनि मावदों, जखन ख्रिस्ट आरो शिष्यासो कैसरिया फिलिप्पीत आवगासिनो।
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
যখন যীশু কৈসরিয়া ফিলিপ্পির অঞ্চলে এলেন, তখন তিনি তাঁর শিষ্যদের জিজ্ঞাসা করে বললেন, “মানুষ আমাকে, মনুষ্যপুত্রকে, কে বলে?” তারা বলল, “কেউ কেউ বলে, আপনি যোহন বাপ্তিস্মদাতা; কেউ এলিয়াহ; আর অন্যেরা যিরমিয়াহ, কিংবা ভাববাদীদের একজন।” তিনি তাদের বললেন, “কিন্তু তোমরা আমাকে কে বল?” তখন শিমোন পিতর উত্তরে বললেন, “আপনি সেই খ্রীষ্ট, জীবন্ত ঈশ্বরের পুত্র।” যীশু উত্তর করে তাকে বললেন, “ধন্য তুমি, শিমোন বার-যোনা; কারণ মাংস ও রক্ত তোমার নিকটে এটি প্রকাশ করেনি, কিন্তু আমার পিতা, যিনি স্বর্গে আছেন। আর আমিও তোমাকে বলছি, তুমি পিতর, এবং এই শিলার উপরে আমি আমার মণ্ডলী নির্মাণ করব; আর পাতালের দ্বারসমূহ এর বিরুদ্ধে পরাক্রমী হতে পারবে না। আর আমি তোমাকে স্বর্গরাজ্যের চাবিগুলি দেব; এবং তুমি পৃথিবীতে যা কিছু বাঁধবে, তা স্বর্গে বাঁধা থাকবে; আর তুমি পৃথিবীতে যা কিছু খুলে দেবে, তা স্বর্গে খুলে দেওয়া থাকবে।” তারপর তিনি তাঁর শিষ্যদের কঠোরভাবে আদেশ দিলেন, যেন তারা কাউকেও না বলে যে তিনিই যীশু খ্রীষ্ট। মথি 16:13–20.
Raphia and Panium
رافیہ اور پانیوم
Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.
非但马太所记中间那一段明显构成一场独立的对话与主题，而且正如《创世记》之见证中的圣约象征与拉菲亚之战彼此对应，马太的那场对话也发生在凯撒利亚·腓立比，即帕尼乌姆。〈但以理书〉十一章十五节中的帕尼乌姆，乃是马太十二章线之中点；而〈但以理书〉十一章十一节中的拉菲亚，则是《创世记》十二章线之中点。
The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.
Lilemo tse 250 tse qalileng ka 457 BC li ile tsa fela ka 207 BC, e leng bohareng ba sebaka se pakeng tsa Raphia ea temaneng ea leshome le motso o mong le Panium ea temaneng ea leshome le metso e mehlano, moo pontšo ea lebollo la Abrahama le boipolelo ba Petrose ba Mesia li kopanang teng. Molaong oa buka ea Mattheu, Petrose o fana ka bopaki ba ho amohela ha hae Kreste, Mora oa Molimo, kolobetsong ea Hae.
Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.
Simon signifie « celui qui entend », et Barjona signifie « fils de la colombe ». Simon était de ceux qui entendirent le message du baptême du Christ, lorsque le Saint-Esprit descendit sous la forme d’une colombe. Le baptême du Christ préfigurait le 11 août 1840, lorsque l’ange puissant d’Apocalypse dix descendit. Le même ange descendit le 11 septembre. Pierre représente ceux qui reconnaissent le 11 septembre comme le message d’épreuve de la génération des cent quarante-quatre mille.
Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.
Pierre représente ceux qui emploient la méthodologie de ligne sur ligne. Il est le « fils » de la colombe ; ainsi, en tant que fils, il représente symboliquement la dernière génération. Pierre est un symbole de la dernière génération, et, par la numérotation symbolique de son nom, il représente les cent quarante-quatre mille. Pierre représente la génération finale qui entend le message de la puissance lorsque Christ apparaît dans la ligne prophétique. Pierre a reconnu le message associé au baptême de Christ, et ainsi Pierre pouvait identifier Jésus comme l’Oint, c’est-à-dire le Messie en hébreu et le Christ en grec. Pierre représente ceux qui comprennent que l’ange d’Apocalypse dix-huit, qui est descendu le 11 septembre, était aussi descendu le 11 août 1840. Pierre représente ceux qui comprennent le 11 septembre comme un jalon qui n’est établi que par le témoignage de deux ou de trois lignes.
Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.
La confession de Pierre, c’est que le 11 septembre identifie l’arrivée du troisième malheur, lequel est le message d’épreuve pour la dernière génération. C’est à cette confession que le nom est changé. Abraham est à Raphia et Pierre est à Panium, juste avant la croix. Entre Panium et la croix, Pierre va visiter la montagne de la Transfiguration. C’est à Panium que Simon est changé en Pierre lorsqu’il donna sa confession du message d’épreuve pour sa génération. Pour les cent quarante-quatre mille, ce message d’épreuve est l’islam du troisième malheur, qui arriva dans l’histoire prophétique le 11 septembre.
The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.
Mwanzo wa kujaribiwa kwa Uadventista ulianza tarehe 9/11, na mwishoni mwa kujaribiwa kwa Uadventista ujumbe wa Uislamu wa ole ya tatu hutambulisha ni lini na wapi jina la Simoni linabadilishwa. Ujumbe ambao Petro anauelewa mwishoni, ambao uliwakilishwa kwa mfano na ujumbe wa 9/11 hapo mwanzo, ndio ujumbe uliosahihishwa wa mipira ya moto ya Nashville. Hapo Sikukuu ya Baragumu hufika sambamba na kupaa kwa bendera na kufungwa kwa mlango wa Siku ya Upatanisho.
We will continue these things in the next article.
V následujícím článku budeme v těchto věcech pokračovat.