We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.
On acheva le dernier article sur un examen laissé inachevé des prophéties d’Abram et de Paul, lesquelles, ligne sur ligne, produisent une période de 430 ans, composée de 30 ans suivis de 400 ans. Je suppose qu’il y en a, dans le monde de la théologie, qui pourront voir les 30 ans comme une période venant après les 400 ans; mais, lorsqu’on traite généralement la question, les trente ans sont assignés au commencement de la période. S’agit-il de 400 suivis de 30, ou de 30 suivis de 400? Ce sont trente suivis de quatre cents, car il existe de nombreux témoins pour établir une période de trente ans, liée à une seconde période prophétique et suivie par elle.
Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.
Yusuf berumur tiga puluh tahun ketika ia mulai melayani Firaun dalam Kejadian 41:46. Kemudian mulailah tujuh tahun kelimpahan, yang disusul oleh tujuh tahun kelaparan. Yusuf, sebagai lambang Kristus pada usia tiga puluh tahun, diikuti oleh dua masa masing-masing 2520 hari. Ketika Kristus berumur tiga puluh tahun, sesudah itu menyusul dua masa 1260 hari, yang bersama-sama berjumlah 2520; yang pada gilirannya berhubungan dengan tujuh masa atas dua kerajaan.
David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.
Dawid miał trzydzieści lat, gdy został królem, i panował czterdzieści lat, jak zapisano w 2 Samuela 5:4. Dawid jest typem Chrystusa, a gdy Chrystus miał trzydzieści lat, został ochrzczony, a następnie poprowadzony na pustynię na czterdzieści dni; po swoim zmartwychwstaniu, którego typem był Jego chrzest, pozostał i osobiście nauczał uczniów przez czterdzieści dni. Na krzyżu zburzenie Jerozolimy zostało w miłosierdziu odroczone o czterdzieści lat, co odpowiada czterdziestu latom umierania na pustyni u początku ich historii przymierza.
Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”
Ἰεζεκιὴλ ἦν τριάκοντα ἐτῶν ὅτε ἐκλήθη εἰς προφήτην ἐν Ἰεζεκιὴλ 1:1. Οὐ νῦν λήψομαι χρόνον πρὸς ἐξέτασιν τῆς περιόδου τῆς ἐπακολουθησάσης τῷ τριακοστῷ ἔτει τοῦ Ἰεζεκιήλ, ἀλλὰ παρεμβαλῶ σύντομον σύνοψιν διὰ ΤΝ ἐδραιωμένων γεγονότων περὶ τοῦ πόσον χρόνον διήρκεσεν ἡ διακονία αὐτοῦ. «Αἱ προφητεῖαι τοῦ Ἰεζεκιὴλ συγκαταλέγονται μεταξὺ τῶν ἀκριβεστάτως χρονολογημένων ἐν τῇ Παλαιᾷ Διαθήκῃ, καθότι δεκατρεῖς συγκεκριμέναι χρονολογίαι παρέχονται καθ’ ὅλον τὸ βιβλίον. Αὗται πᾶσαι λογίζονται ἀπὸ τοῦ ἔτους τῆς αἰχμαλωσίας τοῦ Ἰεχονίου (597 π.Χ. ὡς ἔτος 1), παρέχουσαι σαφὲς χρονολογικὸν πλαίσιον ἐκτεινόμενον ἐπὶ περὶ εἴκοσι δύο ἔτη.»
Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.
Jesús tenía treinta años cuando fue bautizado, y entonces confirmó el pacto con muchos, por una semana.
Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.
l’antéchrist est régi prophétiquement par le modèle du Christ, et, de même que le Christ fut préparé durant trente années avant d’assumer son œuvre de Souverain Sacrificateur céleste, ainsi la période prophétique de trente années de préparation attribuée à l’antéchrist s’étendait depuis la suppression du « continuel » en 508 jusqu’à 538, lorsque la papauté reçut sa puissance comme un souverain sacrificateur contrefait ; de même que le Christ fut oint de puissance lors de son baptême, car les 1260 années de ténèbres papales correspondraient aux 1260 jours de pure lumière du Christ depuis son baptême jusqu’à la croix, ce qui s’accorde avec la blessure mortelle de la papauté en 1798.
None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.
Auccun de ces précédents doubles périodes qui commencent par une période de trente ans ne précède le premier pas d’Abram dans son processus d’alliance en trois étapes. C’est pourquoi celle d’Abram est la première mentionnée, bien qu’il ne pût en être ainsi qu’après sa confirmation par le second témoignage de Paul. Lorsque Paul écrivit ses paroles, la prophétie de 400 ans devint une prophétie de 430 ans, dont les 30 premières années sont mises à part de la dernière période de temps.
I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.
A ndzi sivikela, hi ku ya hi ximilo xa Kriste, hilaha xi yimeleriwaka hakona tanihi Alfa na Omega, leswaku eka maendlelo ya ntwanano ya lava va dzana na makume mune-mune wa magidi, lava nga omega eka vuprofeta bya Abram na Pawulo bya swiphemu swimbirhi swa malembe ya makume nharhu—leswi landzeriwaka hi malembe ya mune wa madzana—swi fanele ku va na xipfumeriso xa swona eka omega ya matimu ya ntwanano, lawa ku nga matimu ya ku funghiwa ka lava va dzana na makume mune-mune wa magidi. Nkarhi wa malembe ya makume nharhu, lowu landzeriwaka hi nkarhi wun’wana lowu hambaneke, wu fanele ku hetiseka hi ndlela leyi yi nga tirhisi nkarhi, kambe yi hetisisa vuprofeta bya masungulo bya Abram bya malembe ya 430. A swi ta va swinene loko wo tlhela u hlaya xivulwa lexi hundzeke, kutani u tlhela eka mhaka leyi u ya emahlweni.
Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.
Jésù, Jósẹfu, Dáfídì, àti Ésíkíẹ́lì gbogbo wọn wà ní ìmúràsílẹ̀ fún ọdún mẹ́tàlélọ́gbọ̀n sí iṣẹ́ kan tí yóò jẹ́ àpẹẹrẹ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ésíkíẹ́lì wòlíì, Jósẹfu gẹ́gẹ́ bí àpẹẹrẹ Kristi àlùfáà, àti Dáfídì ọba. Àwọn àmì mẹ́rin, ṣùgbọ́n ọ̀kan nínú àwọn àmì tí ń ṣojú Olórí Àlùfáà Ọ̀run ní aṣojú ènìyàn àti ti Ọlọ́run. Àwọn ẹlẹ́rìí mẹ́rin wọ̀nyí gbogbo wọn fara mọ́ ọdún mẹ́tàlélọ́gbọ̀n Ábúrámù tí ó tẹ̀lé e pẹ̀lú àkókò àsọtẹ́lẹ̀ kan.
Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.
L’antichrist fut trente ans en préparation, puis reçut la puissance pendant 1260 ans, jusqu’à ce qu’elle reçoive sa première mort en 1798. Elle est le symbole de la seconde mort, car elle meurt de nouveau lorsque le temps de grâce prend fin. La seconde mort est la mort éternelle. Nous servons un Sauveur ressuscité, car le Christ n’est pas mort pour l’éternité ; Il n’a pas subi la seconde mort. Lorsque la blessure mortelle des papautés sera guérie, Apocalypse treize indique qu’elle régnera de nouveau pendant 42 mois, ce qui représente une période prophétique, sans élément de temps.
When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.
عندما تُقام عند صدور قانون الأحد، فإن الجيش الذي يعارض عملها هم أولئك الذين أُقيموا في نهاية الأيام الثلاثة والنصف المذكورة في رؤيا إصحاح أحد عشر. قوتان مُقامتان، كلتاهما راية، إحداهما لسبت اليوم السابع والأخرى للشمس، تصيران نقطةَ المرجع للعالم أجمع، فيما يصنع البشر اختيارهم النهائي للحياة أو للموت.
At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.
Na sheria ya Jumapili, mpinga-kristo, ambaye pia ndiye mnyama, atawakilisha muungano wa namna tatu wa joka, yeye mwenyewe (mnyama), na nabii wa uongo. Hayo mamlaka matatu yataungana dhidi ya kanisa la Mungu, ambalo litainuliwa juu ya milima yote. Kanisa la Mungu lililo mshindi liko katika matayarisho ya miaka thelathini, si miaka thelathini halisi, bali kipindi cha kinabii kilichoimarishwa ambacho kimefungamanishwa na thelathini, na bado kinaendelea kutumika kama unabii baada ya amri ya mwaka 1844, kikitambulisha kwamba matumizi ya wakati wa kinabii hayakuwa tena halali. Ni rahisi kuona kwamba hiyo miaka thelathini inawakilisha kipindi cha matayarisho kwa nabii, kuhani, na mfalme ambao, kama kanisa lililo mshindi, watauwakilisha ufalme wa utukufu. Mashahidi wanne wa Ezekieli, Kristo, Yusufu, na Daudi wanawakilisha mamlaka ya ufalme wa Mungu katika kipindi hicho hicho cha wakati ambacho upapa na muungano wa namna tatu wanaiongoza dunia kuelekea Har–Magedoni.
The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.
Je! ni lugha gani unayomaanisha kwa “ff”?
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 2:5.
Vous aussi, comme des pierres vivantes, êtes édifiés pour former une maison spirituelle, un saint sacerdoce, afin d’offrir des sacrifices spirituels, agréables à Dieu par Jésus-Christ. 1 Pierre 2:5.
The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.
ਜਦੋਂ ਯਾਜਕ ਮੰਦਰ ਵਿੱਚ ਸੇਵਾ ਆਰੰਭ ਕਰਦੇ ਸਨ, ਤਦ ਉਹ ਤੀਹ ਸਾਲ ਦੇ ਹੋਣੇ ਸੀ; ਇਸ ਲਈ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੋਂ ਪਹਿਲਾਂ ਇੱਕ ਅਜਿਹਾ ਸਮਾਂ-ਅੰਤਰਾਲ ਹੈ ਜਿਸ ਵਿੱਚ ਪਹਿਲੇ ਫਲਾਂ ਦੀ ਲਹਿਰਾਈ ਭੇਟ ਵਜੋਂ ਸੇਵਾ ਕਰਨ ਲਈ ਇੱਕ ਯਾਜਕੀ ਵਰਗ ਤਿਆਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। ਯਾਜਕ, ਜੋ ਇੱਕ ਲੱਖ ਚੁਆਲੀਹ ਹਜ਼ਾਰ ਹਨ, ਉਹ ਵਾਅਦੇ ਦੇ ਦੂਤ ਦੁਆਰਾ ਸੰਪੰਨ ਕੀਤੀ ਗਈ ਸ਼ੁੱਧੀਕਰਨ ਦੀ ਪ੍ਰਕਿਰਿਆ ਵਿੱਚ ਲੇਵੀਆਂ ਵਜੋਂ ਦਰਸਾਏ ਗਏ ਹਨ। ਇੱਕ ਭਵਿੱਖਬਾਣੀਕਾਲੀਨ ਅਵਧੀ ਹੈ ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੱਕ ਲੈ ਜਾਂਦੀ ਹੈ, ਜਿਸ ਵਿੱਚ ਇੱਕ ਸ਼ੁੱਧੀਕਰਨ ਦੀ ਪ੍ਰਕਿਰਿਆ ਪਿਛਲੀ ਵਰਖਾ ਦੇ ਸਮੇਂ ਲਈ ਇੱਕ ਪਵਿੱਤਰ ਕੀਤੀ ਹੋਈ ਸੇਵਕਾਈ ਨੂੰ ਤਿਆਰ ਕਰਦੀ ਹੈ। ਇਹ ਤਿਆਰੀ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਉੱਤੇ ਸਮਾਪਤ ਹੁੰਦੀ ਹੈ; ਇਸ ਲਈ ਤੀਹ ਦਾ ਅਰਥ ਯਾਜਕਾਂ ਦੀ ਤਿਆਰੀ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ, ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਇਹ ਯਾਜਕ ਲਈ ਲੋੜੀਂਦੀ ਉਮਰ ਨਾਲ ਮੇਲ ਖਾਂਦਾ ਹੈ। ਮਸੀਹ ਨੇ, ਮਹਾਂਯਾਜਕ ਵਜੋਂ, ਆਪਣੀ ਸੇਵਕਾਈ ਤੀਹ ਸਾਲ ਦੀ ਉਮਰ ਵਿੱਚ ਆਰੰਭ ਕੀਤੀ, ਅਤੇ ਕਿਉਂਕਿ ਯੂਸਫ਼ ਮਸੀਹ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਉਸ ਨੇ ਵੀ ਆਪਣੀ ਸੇਵਾ ਤੀਹ ਸਾਲ ਦੀ ਉਮਰ ਵਿੱਚ ਆਰੰਭ ਕੀਤੀ। ਜਾਲਸਾਜ਼ ਮਸੀਹ ਵੀ ਤੀਹ ਸਾਲ ਤਿਆਰੀ ਵਿੱਚ ਰਿਹਾ; ਇਸ ਲਈ ਸਾਡੇ ਕੋਲ ਤਿੰਨ ਗਵਾਹ ਹਨ ਕਿ ਤੀਹ ਸਾਲਾਂ ਦੀ ਅਵਧੀ ਇੱਕ ਯਾਜਕੀ ਵਰਗ ਦੀ ਤਿਆਰੀ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ।
“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.
« L’enjeu majeur, désormais tout proche, écartera ceux que Dieu n’a pas désignés, et Il aura un ministère pur, véritable et sanctifié, préparé pour la pluie de l’arrière-saison. » Messages choisis, livre 3, p. 385.
Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.
ਸਿਸਟਰ ਵਾਈਟ ਸਿੱਧੇ ਤੌਰ ਤੇ ਸਿਖਾਉਂਦੀ ਹੈ ਕਿ ਜਦੋਂ ਵੀ ਕਲੀਸਿਆ ਸ਼ੁੱਧ ਹੁੰਦੀ ਹੈ, ਭਵਿੱਖਬਾਣੀ ਦੀ ਆਤਮਾ ਕਿਰਿਆਸ਼ੀਲ ਹੁੰਦੀ ਹੈ। ਜਦੋਂ ਉਹ ਮਹਾਨ ਮਸਲਾ ਜੰਗਲੀ ਘਾਹ ਨੂੰ ਛਾਣ ਕੇ ਵੱਖ ਕਰ ਦੇਵੇਗਾ, ਤਦ ਤੁਹਾਡੇ ਕੋਲ ਇੱਕ ਪਵਿੱਤਰ ਕੀਤੀ ਹੋਈ ਸੇਵਕਾਈ ਹੋਵੇਗੀ ਜੋ ਯਿਸੂ ਅਤੇ ਯੂਸੁਫ਼ ਯਾਜਕ ਤੋਂ ਬਣੀ ਹੋਈ ਹੋਵੇਗੀ, ਜੋ ਦਿਵਯ ਅਤੇ ਮਨੁੱਖੀ ਦੋਵੇਂ ਹੈ; ਯਿਸੂ ਅਤੇ ਹਿਜ਼ਕੀਏਲ ਨਬੀ; ਯਿਸੂ ਅਤੇ ਦਾਊਦ ਰਾਜਾ। ਜਿਹੜੇ ਤੀਹ ਸਾਲਾਂ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਇੱਕ ਅਰਸੇ ਵਿੱਚ ਤਿਆਰ ਕੀਤੇ ਜਾਂਦੇ ਹਨ, ਉਹ ਇੱਕ ਲੱਖ ਚੁੰਵਾਲੀ ਹਜ਼ਾਰਾਂ ਵਿੱਚ ਹੋਣੇ ਹਨ ਅਤੇ ਨਬੀਆਂ, ਯਾਜਕਾਂ ਅਤੇ ਰਾਜਿਆਂ ਵਜੋਂ ਦਰਸਾਏ ਗਏ ਹਨ। ਇਹ ਤਿੰਨੇ ਮਨੁੱਖ ਮਸੀਹ ਦੇ ਨਬੀ, ਯਾਜਕ ਅਤੇ ਰਾਜਾ ਦੇ ਰੂਪ ਵਿੱਚ ਕੀਤੇ ਜਾਣ ਵਾਲੇ ਕੰਮ ਦੇ ਬਾਈਬਲੀ ਪ੍ਰਤੀਕ ਹਨ; ਇਸ ਲਈ ਸੰਖਿਆ ਤੀਹ ਸਾਨੂੰ ਇਹ ਨਿਸਕਰਸ਼ ਕੱਢਣ ਦੀ ਆਗਿਆ ਦਿੰਦੀ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਤਿੰਨਾਂ ਹੀ ਵਰਗਾਂ ਵਿੱਚ, ਜੋ ਬਾਈਬਲੀ ਪ੍ਰਤੀਕਾਂ ਦੁਆਰਾ ਉਤਪੰਨ ਕੀਤੇ ਜਾਂਦੇ ਹਨ ਅਤੇ ਜੋ ਤੀਹ ਸਾਲਾਂ ਲਈ ਤਿਆਰ ਕੀਤੇ ਗਏ ਸਨ, ਜਦੋਂ ਮਸੀਹ ਨਾਲ ਇਕੱਠੇ ਕੀਤੇ ਜਾਂਦੇ ਹਨ, ਉਹ ਦਿਵਯਤਾ ਅਤੇ ਮਨੁੱਖਤਾ ਦੇ ਸੰਯੋਗ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦੇ ਹਨ। ਇਸ ਤਰ੍ਹਾਂ, ਉਹ ਯਾਜਕ ਜੋ ਪ੍ਰਤੀਕਾਤਮਕ ਤੀਹ ਸਾਲਾਂ ਦੇ ਅਰਸੇ ਦੌਰਾਨ ਤਿਆਰ ਕੀਤੇ ਜਾਂਦੇ ਹਨ, ਦਿਵਯਤਾ ਅਤੇ ਮਨੁੱਖਤਾ ਦੇ ਮਿਲਾਪ ਦੇ ਝੰਡੇ ਵਜੋਂ ਦਰਸਾਏ ਗਏ ਹਨ।
The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.
Nam 42 bulan pertumpahan darah kepausan yang terakhir berlangsung sementara Kristus berjalan di tengah-tengah manusia selama 42 bulan dalam pribadi murid-murid-Nya. Empat puluh dua bulan perhambaan dan penindasan yang berakhir dengan kelepasan, sebagaimana dilambangkan oleh 430 tahun dalam nubuat Abram yang bersifat rangkap dua. Empat ratus tahun Abram berakhir pada kelepasan di Laut Merah, yang merupakan ilustrasi Alkitabiah yang klasik tentang berakhirnya masa kasihan, pada akhir 42 bulan simbolis paus.
The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.
Les quarante-deux mois représentent le temps d’épreuve qui s’étend de la loi dominicale aux États-Unis jusqu’à la clôture du temps de grâce de l’humanité. Pourtant, durant ces 42 mois, à la suite d’une période de préparation de trente ans, Christ confirme l’alliance dans la personne du reste. Le prêtre contrefait de l’antichrist parvient à sa fin définitive, précisément là où Christ est mort dans sa ligne, ce qui est précisément là où Pharaon, roi d’Égypte, est mort dans sa ligne. Au mont Carmel, les prophètes de Baal furent mis à mort, identifiant ainsi la mort du faux prophète au moment de la loi dominicale. À la loi dominicale, vous avez un faux prophète qui est alors mis à mort, le dragon représenté par Pharaon, et la bête représentée par la papauté. Tous sont représentés à la loi dominicale en conflit avec les prêtres, les rois et les prophètes de Dieu. L’Église est purifiée juste avant la loi dominicale, et le don de prophétie est rétabli — précisément là où le faux prophète meurt. Dès lors, le combat porte sur le vrai ou le faux message prophétique.
The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.
Simbolin yeriɗe duuɓi 30 ɗi ɗii ko yeriɗe ɗe njooɗi yeeso dooka Alahadi. Ndeen yeriɗe ko yeriɗe siryinde e ngol woni e ngam cakkitiiɓe, ngam Almasiihu woni misaalu maɓɓe e huunde fuu, ngam ɓeeyi ɗii ko waɗiiko Tokkugol Baali. Nder duuɓi 30 ɗi arandii ɗi annabaaku Abrama, alkawal ngal waɗaama, ndee ko hollata wonde kala ko yeriɗe siryinde e ngam cakkitiiɓe ɗen ngol woni yeriɗe nde Joomiraaɗo hesɗitinirta alkawal Mako e yimɓe 144,000, no ɗum misaaliɗaa e tariiha alfa Abrama. Ndeen yeriɗe ko wakati siryinde e ngam cakkitiiɓe ɓe puɗɗata golleede e dooka Alahadi, e duuɓi sappo e tati, nde ɓe nebbinaama Ruuhu Ceniiɗo no Almasiihu nebbinirtaa e baptisma Mako. Goonga gooto kadi ko waawi heɓdeede daga tariiha alfa Abrama, woni wonde kala ko yeriɗe ɗen cimi e ko ɗen njoofna dooka Alahadi, ɗum foti waɗde huunde mawnde sanne, ngam omega ɗum sahaa fuu ɓurii alfa sembe. Dooka Alahadi woni omega on, ɗum misaaliɗaa e 22 Oktoober 1844, leggal palaangal, Fasika e Misra, e goɗɗe ɗuuɗe kadi.
The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?
La loi du dimanche représente la fin de la période symbolisée par les trente années. Elle a été préfigurée par pratiquement chaque grand récit du salut, et elle marque aussi la fin de l’histoire de l’alliance d’un peuple choisi, commencée avec Abram. Étant donné un tel poids de preuves prophétiques concernant la fin de cette période, ainsi que le but solennel de la période elle-même, quel en serait le point de départ ?
There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.
Il existe une période prophétique représentée par trente années qui, sur la foi d’une multitude de témoins, s’achève à la loi du dimanche. À ce point, il y a une période qui suit, représentée par diverses valeurs numériques, et chacune de ces périodes présente le témoignage d’une ligne d’histoire prophétique qui suit la loi du dimanche. Certaines de ces périodes représentent la ligne interne de l’histoire de l’Église, et d’autres la ligne externe du monde marchant vers Harmaguédon.
It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.
I mooarrey dy vel eh mie ec y traa shoh dy chooinaghtyn orrin hene dy vel shin jiooldey cur er bun prophecies erbee jeh earroo traa ayns ny laghyn s'jerree myr shirveish da dateyn erbee oddys ve enmyssit, derrey vees yn laa as yn oor er ny ockley ec jerrey ny plaaighyn. Nee'm ymmyd jeh Daniel cabbyl jeig gys daa yeig dy hoilshaghey my phoynt nagh vel traa phadeyraghtagh er ny chur er bun arragh. Ayns cabbyl jeig gys daa yeig ta three versyn ta goaill enney jeh traa phadeyraghtagh.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Na ka ji mutumin nan sanye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya rantse da Wanda yake rayayye har abada cewa zai kasance na ɗan lokaci, lokatai, da rabin lokaci; kuma sa’ad da ya gama tarwatsa ikon tsarkakan mutanen nan, dukan waɗannan abubuwa za su cika. Daniyel 12:7.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Et depuis le temps où le sacrifice perpétuel sera supprimé, et où l’abomination de la désolation sera dressée, il y aura mille deux cent quatre-vingt-dix jours. Daniel 12:11.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.
Malaga është ai që pret dhe arrin deri në një mijë e treqind e tridhjetë e pesë ditë. Danieli 12:12.
The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.
मिलेरवादीहरूले यी तीनवटै पदहरूको सहि समझ राखेका थिए। यी तीन भविष्यवाणीहरू ती सत्यहरूको अंश हुन् जसले आधारशिलाहरूलाई प्रतिनिधित्व गर्छन्। तथापि, यी पदहरूप्रतिको मिलेरवादी समझ दिनलाई एक वर्ष मानिने सिद्धान्तको प्रयोगमा आधारित थियो। “समय अब रहँदैन” भएकाले, यी पदहरूमा अर्को अनुप्रयोग अवश्य हुनुपर्छ, किनकि सबै भविष्यवाणीहरू पछिल्लो वर्षाको समयावधिबारे बोलिरहेका छन्। यी पदहरूको पछिल्लो वर्षासम्बन्धी यस्तो समझ हुनुपर्छ जसले सन्देश निर्माण गर्न समयको प्रयोग गर्दैन, र यी पदहरूप्रतिको मिलेरवादी समझसँग असहमत पनि हुँदैन। यी तीन पदहरूमध्ये मध्यको पद, (पद एघार), प्रति सही मिलेरवादी दृष्टिकोण यो हो कि यसले दुई तहको अवधिलाई प्रतिनिधित्व गर्छ, जुन तीस वर्षको अवधिबाट आरम्भ हुन्छ, र त्यसपछि 1260 वर्ष आउँछन्। पद एघारले आइतबारको व्यवस्थाभन्दा अघि आउने तीस-वर्षीय अवधिलाई पहिचान गरिरहेको छ, जसलाई उजाड पार्ने घृणित कुराको स्थापना द्वारा प्रतिनिधित्व गरिएको छ।
Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.
ಡಾನಿಯೇಲನ ಹನ್ನೆರಡನೇ ಅಧ್ಯಾಯವು ದೇವರ ವಾಕ್ಯದಲ್ಲಿರುವ ಆ ಅಧ್ಯಾಯವಾಗಿದ್ದು, ಅಂತ್ಯಕಾಲದಲ್ಲಿ, ದಾನಿಯೇಲನ ಪುಸ್ತಕದಲ್ಲಿರುವ ಒಂದು ಭವಿಷ್ಯವಾಣಿಯ ಮುದ್ರೆ ತೆರೆಯಲ್ಪಡುವ ಸಂದರ್ಭದಲ್ಲಿ, ದೇವರ ಜನರ ಪರಿಶುದ್ಧೀಕರಣದ ಪ್ರಕ್ರಿಯೆಯನ್ನು ಪ್ರತಿಪಾದಿಸುತ್ತದೆ. ಹನ್ನೊಂದನೇ ವಚನದಲ್ಲಿ, ಮುಂಚೂಣಿಗಾರರು ಸರಿಯಾಗಿ ಅರ್ಥಮಾಡಿಕೊಂಡಂತೆ, 1260 ವರ್ಷದ ಅವಧಿಗೆ ಮುನ್ನಡೆಸುವ ಮೂವತ್ತು ವರ್ಷದ ಅವಧಿಯೊಂದರ ಭವಿಷ್ಯವಾಣಿಯನ್ನು ನಾವು ಕಾಣುತ್ತೇವೆ. ಹನ್ನೆರಡನೇ ಅಧ್ಯಾಯದಲ್ಲಿ, ಏಳನೇ, ಹನ್ನೊಂದನೇ ಮತ್ತು ಹನ್ನೆರಡನೇ ವಚನಗಳಲ್ಲಿರುವ ಮೂರು ಭವಿಷ್ಯವಾಣಿಗಳೂ ಅಂತ್ಯಕಾಲದವರೆಗೆ ಮುದ್ರಿಸಲ್ಪಟ್ಟಿವೆ. ಅಂತ್ಯಕಾಲದಲ್ಲಿ ಆ ಮೂರು ಭವಿಷ್ಯವಾಣಿಗಳ ಮುದ್ರೆ ತೆರೆಯಲ್ಪಡಲೇಬೇಕು, ಏಕೆಂದರೆ ದೇವರ ವಾಕ್ಯವು ಎಂದಿಗೂ ವಿಫಲವಾಗುವುದಿಲ್ಲ. ಅದೇ ಅಧ್ಯಾಯದಲ್ಲೇ, ಮಾನವರ ಅನುಗ್ರಹಾವಕಾಶದ ಅಂತ್ಯದ ಬಗ್ಗೆ ಬೈಬಲಿನಲ್ಲಿ ಅತ್ಯಂತ ಸ್ಪಷ್ಟವಾದ ನಿರೂಪಣೆ ನೀಡಲ್ಪಟ್ಟಿದೆ; ಆದ್ದರಿಂದ ಹನ್ನೆರಡನೇ ಅಧ್ಯಾಯವು, ಅಡ್ವೆಂಟಿಸಂನ ಆರಂಭವನ್ನು ಗುರುತಿಸುವುದಕ್ಕಿಂತಲೂ, ಅತ್ಯಂತ ನಿಶ್ಚಯವಾಗಿ ಮತ್ತು ಇನ್ನಷ್ಟು ನಿರ್ದಿಷ್ಟವಾಗಿ ಅಡ್ವೆಂಟಿಸಂನ ಅಂತ್ಯವನ್ನೇ ಗುರುತಿಸುತ್ತದೆ.
Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.
दानिय्येल अध्याय बारह की तीन भविष्यवाणियाँ उसी पवित्रशास्त्रीय अंश में मुद्रित कर दी गई थीं, जहाँ मुद्रांकन और अमुद्रांकन को उनकी मुख्य भविष्यसूचक परिभाषा प्राप्त होती है। वे तीनों भविष्यवाणियाँ एक लाख चवालीस हजारों के इतिहास में अमुद्रित होती हैं, क्योंकि अल्फा और ओमेगा सदा किसी वस्तु के अंत को उसकी शुरुआत के साथ चित्रित करते हैं। अध्याय बारह की उन तीन भविष्यसूचक अवधियों में जो कुछ अमुद्रित होता है, वह परमेश्वर के भविष्यसूचक वचन के अंतिम अमुद्रांकन का प्रतिनिधित्व करता है। वह अमुद्रांकन प्रकाशितवाक्य अध्याय एक में प्रस्तुत किया गया है, जब यीशु मसीह का प्रकाशन, अनुग्रह-अवधि के समाप्त होने से ठीक पहले, अमुद्रित किया जाता है। दानिय्येल बारह का पद ग्यारह, अब्राम और पौलुस द्वारा एक तीस-वर्षीय अवधि से आरम्भ हुई दोहरी भविष्यवाणी की प्रथम अभिव्यक्ति का समतुल्य है।
The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.
Idanieli khumi elinesibini ineziprofeto ezintathu eziziixesha ezifanekiselayo ezityhilwayo ngexesha lokugqibela kanye lesiphelo, yaye oko kutyhilwa kukhokelela ekucocweni kokugqibela kwabantu bakaThixo. Esokuqala kwezo ziprofeto zintathu sinikwa nguKristu ngokwaKhe, yaye xa ebeka loo siprofeto umi phezu kwamanzi enxibe ilinen, ebonakalisa isiphelo sexesha lesiprofeto esimelwe njengeminyaka eli-1260, yaye echaza isiphelo selo xesha njengokuphela kokuchithachithwa kwamandla abantu bakaThixo. Abantu bakaThixo ngemihla yokugqibela ngabo abalikhulu elinamashumi amane anesine amawaka, yaye baye bachithachithwa.
Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”
No sólo está Cristo de pie sobre las aguas respondiendo a una pregunta, sino que la pregunta comienza con las palabras: «¿Hasta cuándo?». «¿Hasta cuándo?» es un símbolo profético que también se le plantea a Jesús cuando, en el versículo trece de Daniel ocho, se formula la pregunta: «¿Hasta cuándo?».
And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Et l’un dit à l’homme vêtu de lin, qui se tenait au-dessus des eaux du fleuve : « Combien de temps faudra-t-il encore jusqu’à la fin de ces prodiges ? »
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.
Ja nikuihe omulume oyo yali ayambadde ebigoye eby’olugoye olulungi, eyali waggulu ku mazzi g’omugga, bwe yayimusa omukono gwe ogwa ddyo n’omukono gwe ogwa kkono eri eggulu, n’alayira oyo omulamu emirembe gyonna, nti kiribaawo okumala ekiseera, n’ebiseera, n’ekitundu ky’ekiseera; era bw’alimala okusaasaanya amaanyi g’abantu abatukuvu, bino byonna birituukirira. Danieli 12:6, 7.
The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
प्रश्न जो हिद्देकेल नदी के दर्शन में यीशु के सम्मुख, जो सन के वस्त्र पहने हुए पुरुष के रूप में प्रकट किए गए हैं, प्रस्तुत किया गया है, यह है: “इन आश्चर्यकर्मों के अन्त तक कितना समय होगा?”; और उलै नदी के दर्शन में यीशु से, जो पलमोनी (वह एक निश्चित पवित्र जन) के रूप में प्रकट किए गए हैं, यह पूछा जाता है: “दैनिक बलिदान के विषय में, और उजाड़ने वाले अपराध के विषय में—कि पवित्रस्थान और सेना दोनों को पैरों तले रौंदा जाए—यह दर्शन कब तक रहेगा?”
Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.
Tungkol sa ff. ang isasalin na teksto ay hindi ibinigay. Pakiipadala ang tekstong isasalin sa ff upang maibigay ko ang saling wasto, likás, at angkop sa publikasyong teolohikal.
The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.
La visión del río Hiddekel en los tres últimos capítulos de Daniel y la visión del río Ulai en los capítulos siete al nueve son identificadas por la Hermana White como los «grandes ríos de Sinar». Todos los eruditos en historia y estudios bíblicos reconocen que solo hay dos ríos, y ambos son grandes ríos, asociados con Sinar. Esos dos ríos son el Tigris (Hiddekel) y el Éufrates. El río Ulai no es el Éufrates de Sinar; es un pequeño canal artificial en Persia, no en Sinar. El río Ulai en la visión que contiene el fundamento y la columna central del adventismo no está situado en Sinar; sin embargo, la profetisa identifica al Ulai como el Éufrates, uno de los grandes ríos de Sinar.
The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.
دیدِ هِدِّکل، تاریخِ خارجیِ اژدها، وحش و نبیِ کاذب را که جهان را به سوی آرماگدون رهبری میکنند، ارائه میدارد؛ و دیدِ اولای، کارِ مسیح را در متحد ساختنِ الوهیتِ او با انسانیتِ بشر نمایان میسازد. در بیانِ نبوی، الهام از نهرِ اولای بهعنوانِ شاهدی دوم، همراه با نهرِ فرات، استفاده میکند تا آن عملی را که بهوسیلهٔ مسیح در پیوند دادنِ الوهیتِ خویش با انسانیت انجام میپذیرد، مشخص سازد.
The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.
Fratul și Tigrul își au amândouă începutul în Eden și străbat întreaga istorie a legământului. Când se varsă în stâlpul central al adventismului la 22 octombrie 1844, Eufratul este unit cu canalul Ulai, făcut de mâna omului, pentru a reprezenta unirea Dumnezeirii cu omenirea, care este înfăptuită prin exercitarea credinței în aceia care sunt reprezentați ca fiind cei o sută patruzeci și patru de mii. Ulaiul reprezintă o probă cu privire la autoritatea Cuvântului profetic al lui Dumnezeu, căci așază autoritatea lui Ellen White, care identifică râul persan Ulai ca fiind unul dintre marile râuri ale Șinearului, în contradicție cu experții lumii.
The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?
Simból ffonn Ulaï-fhn a ffepresenta a testh ovffer mhan’s worrd orr God’s Worrd. Ahr mhehn corrrecth, orr ahr thhe worrds seth fforth by Sistehr White, corrrecth? Dhoes thhe Ulaï-fhn ffiver ffepresenth a single ffiver in Persia, orr dhoes ith ffepresenth a prophhetich ffiver which consistsh ovf waterrs ffom Eden mhihngled with waterrs ffom mhehn?
There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.
Może istnieć wiele możliwych odpowiedzi na ten dylemat, który poruszyłem, lecz przedstawię kilka myśli, abyście dostrzegli, do czego zmierzam. Czy świeccy historycy i teologowie mają rację, a Siostra White się myli? Nikt nie kwestionuje, że „wielkie rzeki Szinearu” to Tygrys i Eufrat. Czy zatem, gdy Siostra White określa rzekę Ulaj w Persji jako wielką rzekę Szinearu, jest fałszywą prorokinią? Albo czy jest prawdziwą prorokinią, która popełniła błąd? Ile błędów może popełnić prawdziwy prorok, zanim przekroczy granicę i stanie się fałszywym prorokiem? A może to historycy się mylą? A może ona rzeczywiście ma rację? Albo czy zarówno historycy, jak i Siostra White mają rację? Podniosłem ten dylemat w tym celu, aby użyć wyjaśnienia tego dylematu jako dodatkowego argumentu odnoszącego się do męża odzianego w lniane szaty, stojącego nad rzeką, którego pytano: „Jak długo?” w obu widzeniach rzek Hiddekel i Ulaj.
In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.
Dans le chapitre huit de Daniel, Daniel se trouve à Suse, en Perse, et Suse est située sur le fleuve Ulaï, qui, en raison de l’activité agricole, comprend le cours d’eau naturel ainsi qu’une série d’aqueducs artificiels. Alors que l’Ulaï poursuit son cours sur quelque cent cinquante milles supplémentaires, il se relie au confluent du Tigre et de l’Euphrate. Le Tigre et l’Euphrate, qui prirent leur source en Éden, finissent par se rejoindre, et lorsqu’ils se réunissent, le fleuve Ulaï venant de Perse se rattache au même point. Lorsque l’Ulaï rencontre le système marécageux du Tigre au confluent du Tigre et de l’Euphrate, l’Ulaï devient partie des eaux qui constituent les grands fleuves de Shinar. Les historiens ont raison, et Sister White aussi.
When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.
Lorsque Sœur White identifie la vision de l’Ulaï au chapitre huit, elle désigne un fleuve connu pour son système d’aqueducs artificiels qui relie le Tigre et l’Euphrate, lesquels représentent deux périodes de 2520 ans, arrivées à leur terme en 1798 et en 1844.
An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.
Un ancien nom du Tigre est le Hiddékel, et, par rapport à l’Euphrate, ces deux fleuves ont été situés prophétiquement de manière précise comme étant associés à l’Assyrie et à Babylone, lesquelles sont aussi désignées comme deux lions qui devaient châtier les brebis de Dieu. Ces deux puissances dévastatrices préfiguraient les deux puissances dévastatrices de la Rome païenne et de la Rome papale, qui sont les symboles d’un homme et d’une femme, ou d’une Église et d’un État. La Rome païenne était l’homme représentant l’art de gouverner, et la Rome papale est la femme impure représentant l’organisation ecclésiastique. L’Assyrie était l’homme et Babylone la femme dans leur relation prophétique, identifiant ainsi le Tigre comme l’homme et l’Euphrate comme la femme.
The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.
Le fleuve du Tigre est le fleuve de l’art politique, qui s’étendit jusqu’en 1798, et l’Euphrate, celui de l’art ecclésiastique, s’étendit jusqu’en 1844. L’Euphrate devait atteindre 1844, car le message de 1844 portait sur Babylone (l’Euphrate), qui tomba de nouveau en 1844. Comme l’Euphrate produisit une chute d’eau en 1844, le fleuve Ulaï, qui s’était également joint au confluent comme symbole des œuvres humaines, mêla ses eaux à celles de l’autre fleuve. Le fleuve de l’art politique fut endigué en 1798, lorsque l’autorité civile fut ôtée à la puissance papale. Cette même année, les États-Unis commencent à régner en tant que bête de la terre et sixième royaume de la prophétie biblique. Le fleuve du Tigre est endigué en 1798, précisément à l’endroit où l’État forcera finalement le monde entier à abattre la digue, qui retient maintenant les flots de la persécution papale prêts à déferler sur le monde comme un déluge impétueux. Cette muraille, ou digue, est la muraille de séparation entre l’Église et l’État.
In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.
Trong năm 1844, cả Ơ-phơ-rát lẫn U-lai đều xác định sứ điệp của năm 1844 là sự sụp đổ của Ba-by-lôn, đồng thời cũng là chính công việc mà Đấng Christ đã khởi sự trong năm 1844, khi, với tư cách là Sứ Giả của Giao Ước, Ngài thanh tẩy khỏi các dân sự là những người sẽ đi vào đền thánh của Ngài các dòng nước của Ba-by-lôn và các công việc loài người—một dân sự cần được làm sạch trước khi họ bước vào Nơi Chí Thánh. Sự thanh tẩy cuối cùng của dân sự ấy đã được hoàn tất bởi cơn mưa tuôn đổ dưới sứ điệp của Tiếng Kêu Lúc Nửa Đêm, và những giọt mưa của sứ điệp Tiếng Kêu Lúc Nửa Đêm ấy đã được chưng cất từ các dòng nước của sông Ti-grơ, đúng như những người Millerite đã nhận diện La Mã giáo hoàng và năm 1798, cũng như họ đã nhận diện sự sụp đổ của Ba-by-lôn và đã được thanh tẩy trước cánh cửa đóng lại bởi chính sứ điệp ấy, hay có thể nói—được thanh tẩy bởi cơn mưa đến từ các dòng nước đã được chưng cất của các sông U-lai, Ti-grơ và Ơ-phơ-rát, khi họ trình bày sứ điệp của Đa-ni-ên 8:14, và làm trọn sứ điệp của Tiếng Kêu Lúc Nửa Đêm trước khi Ngày Chuộc Tội tiêu biểu ứng nghiệm khai mở.
When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”
Wɔ Daniel ti 12 nkyekyɛm 7 no mu no, bere a Kristo gyina Hiddekel nsuwansuwa no so no, ogyina Tigris nsuwansuwa no so, aban amanne kwan no nsuwansuwa a ɛwɔ anisoadehu a ɛda nnipa aban amanne kwan a etwa to a ɛde adom bere no awiei ba no adi mu. Ogyina hɔ rema mmuae ama asɛmmisa a ɛwɔ nkyekyɛm a edi kan no mu no, sɛnea ɛte wɔ Ulai Asubɔnten no anisoadehu mu no, ɔbarima a ofura nwera no, a ɔno ne Palmoni wɔ hɔ, Nkonimdi Nkanfo a Ɔyɛ Nkontaafo no, de mmuae ma, ma asɛmmisa a ɛwɔ nkyekyɛm a edi kan no mu. Wɔ abien no nyinaa mu no, nkɔmmɔ no yɛ ɔsoro nkɔmmɔ a ɛkɔ so wɔ abɔfo ne Kristo ntam, na wɔ abien no nyinaa mu no, asɛmmisa no ne sɛ, “Ɛbɛkyɛ dɛn?”
The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?
پاسخ «تا دو هزار و سیصد روز» است؛ در باب هشتم و باب دوازدهم، «یک زمان و زمانها و نصفِ زمان» است. این پاسخ بهصورت ۲۳۰۰ سال و ۱۲۶۰ سال فهمیده میشود، اما در سال ۱۸۴۴ خدا بر بهکارگیری زمان در درون پیام نبوی منع نهاد، زیرا دیگر زمانی در کار نیست. پاسخِ پالمونی، آن مردِ ملبّس به کتان، برای نسلِ نهاییِ او چیست؟ پرسشِ «تا به کی؟» بر شهادتهای بسیار چنین نشان داده شده است که قانونِ یکشنبه پاسخِ آن پرسش است؛ پس آیا مقدّس در قانونِ یکشنبه تطهیر میشود، و آیا «همهٔ این عجایب» در قانونِ یکشنبه به انجام میرسند؟ آن «عجایب»ی که در قانونِ یکشنبه به انجام میرسند کداماند، و آن «عجایب» از چه زمانی آغاز شدند؟
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Alors moi, Daniel, je regardai, et voici, deux autres se tenaient là, l’un sur cette rive du fleuve, et l’autre sur l’autre rive du fleuve. Et l’un dit à l’homme vêtu de lin, qui se tenait au-dessus des eaux du fleuve : Combien de temps y aura-t-il jusqu’à la fin de ces prodiges ?
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.
Ich hörte den in Leinen gekleideten Mann, der über den Wassern des Stromes war, als er seine rechte Hand und seine linke Hand zum Himmel erhob und bei dem schwor, der ewig lebt, dass es eine Zeit, Zeiten und eine halbe Zeit währen werde; und wenn er vollendet haben wird, die Macht des heiligen Volkes zu zerschmettern, dann werden alle diese Dinge vollendet sein. Daniel 12:5–7.
The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.
La question symbolique de « Combien de temps ? » désigne la loi du dimanche, et l’ange n’a pas demandé quand surviendrait la loi du dimanche, mais quand viendrait la fin des prodiges. Les « prodiges » prennent fin à la loi du dimanche ; quels sont donc les prodiges qui conduisent à la loi du dimanche ? Ou, plus précisément, quels sont les « prodiges » représentés dans la vision donnée près du Hiddékel, telle qu’elle est présentée aux chapitres dix à douze ? Si nous pouvons déterminer quels sont les « prodiges », nous pourrons peut-être découvrir quand les « prodiges » commencent. Dans Daniel dix, Gabriel précise expressément quel était le but de son intervention auprès de Daniel durant la vision.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Maintenant je suis venu pour te faire comprendre ce qui arrivera à ton peuple dans les derniers jours ; car la vision concerne encore des jours lointains. Daniel 10:14.
Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.
Gabriel kom om Gods volk te doen verstaan wat hun in de laatste dagen zal overkomen. Te veronderstellen dat de profetieën in Daniël twaalf door de Millerieten juist werden begrepen, maar die erkenning vervolgens te gebruiken om de toepassing van het hoofdstuk op de laatste dagen te ontkennen, is Gabriëls uitgesproken doel tenietdoen. Zodra Gabriël in vers één van hoofdstuk elf het profetische relaas begint en dit voortzet tot en met het derde vers van hoofdstuk twaalf, is de voorgestelde geschiedenis de uiterlijke profetische bijzonderheden van de wijze waarop de draak, het beest en de valse profeet de wereld naar Armageddon voeren. Binnen het hoofdstuk zijn er passages die beschrijven dat Gods volk wordt vervolgd, maar de geschiedenis van hoofdstuk elf is in de eerste plaats een uiterlijke openbaring. Dit betekent dat hoofdstuk tien en hoofdstuk twaalf een alfa en een omega vertegenwoordigen binnen Daniëls laatste visioen, want in tegenstelling tot hoofdstuk elf beschrijven zij beide een innerlijke boodschap die de verzegeling van de honderd vierenveertigduizend aanduidt. Het middelste hoofdstuk is de opstand van de mensheid zoals voorgesteld door de koning van het noorden, de paus van Rome, en het alfa-hoofdstuk tien, samen met het omega-hoofdstuk twaalf, duiden de innerlijke ervaring aan van de honderd vierenveertigduizend in de laatste dagen. Alle drie hoofdstukken voeren naar het einde van de genadetijd; het alfa-hoofdstuk begint met de vreze Gods, die twee klassen van aanbidders scheidt, en tegen het einde van het hoofdstuk wordt Daniël een verdubbeling van kracht gegeven, waarmee aldus de boodschap van de eerste en de tweede engel wordt aangeduid. Hoofdstuk twaalf is het omega-hoofdstuk en het duidt de oordeelsboodschap van de derde engel aan.
Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.
Le chapitre onze expose en détail la rébellion de l’humanité depuis la destruction de Jérusalem jusqu’à la clôture du temps de grâce, laquelle, selon Sister White, est une illustration de la clôture du temps de grâce à la fin du monde. Daniel onze commence à la destruction de Jérusalem, car Daniel fut de ceux qui furent emmenés à Babylone lors de la triple destruction de Jérusalem, laquelle préfigurait la destruction de cette même ville en l’an 70 apr. J.-C., puis de nouveau dans les derniers jours, telle qu’elle est représentée par le monde.
Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.
Due distruzioni letterali di Gerusalemme che ebbero luogo nello stesso giorno dell’anno, a distanza di seicentosessantacinque anni l’una dall’altra. Quelle due distruzioni riguardarono la città nella quale si supponeva fosse collocata l’Arca. Scilo possedeva le stesse caratteristiche profetiche e rappresenta la prima distruzione di una città nella quale era presente la presenza di Dio, o nella quale si supponeva che fosse presente. Quando Sorella White impiega la distruzione di Gerusalemme come simbolo della distruzione degli ultimi giorni, ella sta commentando il sermone di Cristo sulla distruzione di Gerusalemme.
Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.
Shilo, la destruction de Jérusalem sous Nebucadnetsar et Titus, sont trois témoins des derniers jours, représentés par la destruction de la ville de Dieu. Shilo est le message du premier ange, qui enseigne à craindre Dieu, ce qu’Éli ne fit pas, et à lui rendre gloire, ce qu’Éli ne fit pas, car l’heure de son jugement est venue. Le message du deuxième ange est celui où nous trouvons un dédoublement, représenté par Nebucadnetsar et Titus. La troisième destruction de Jérusalem, dans les derniers jours, a lieu à la clôture du temps de grâce, qui est la clôture du jugement.
Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.
Le chapitre onze présente l’histoire extérieure des messages des trois anges. Il est encadré par la vision de séparation du chapitre dix et par trois attouchements qui donnent de la puissance, lesquels ont lieu au vingt-deuxième jour de la vision de Daniel. Cela signifie que le chapitre douze traitera lui aussi de l’histoire intérieure de ce qui advient au peuple de Dieu dans les derniers jours. Cela signifie également que la lumière contenue dans le chapitre douze est vingt-deux fois plus éclatante que la lumière du chapitre dix.
In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.
އުލައިގެ ދެކުންތެރިޔާގައި، ކުރިސްޓުސް އަށް ވެސް “ކިހިނެއް ދުވަސް ވަނީ؟” މިހެން ސުވާލު ކުރެވިއެވެ. ތޭރަވަނަ އާޔަތުގައި އެ ސުވާލަށް ގެނެސްދެވޭ ކުރިޔަށް ހުރި ބާރަ އާޔަތް، ބައިބަލުގެ ނަބީކަމުގެ ބާރުތަކާ ގުޅޭ މުހިންމު ތަފްޞީލުތައް ތަމްސީލުކުރާ ބޭރުގެ ނަބީކަމުގެ ތާރީޚު ހޯދުމުގައި ވަނީ ހިމެނިފައެވެ. އެ ބާރަ އާޔަތަކީ ހަމަ ހަތްވަނަ ބާބުގައި ތަމްސީލުކޮށްފައިވާ ތާރީޚު އަލުން ދެންނެވި، އަދި އެއަށް އިތުރަށް ވިޔާކޮށްދިނުމެވެ. އެ އާޔަތަކުން ފާޅުކުރެވޭ ނަބީކަމުގެ ތާރީޚު، މީދުންނާއި ޕާރުސީންގެ ޒަމާނުން ފެށިގެން، އެގާރަވަނަ ބާބުގައި ވެސް އަލުން ބުނެވި، އަދި އިތުރަށް ވިޔާކުރެވެއެވެ. އަށްވަނަ ބާބުގެ ފަހު އާދެހަމަ އަދި ނުވަވަނަ ބާބު މުޅިން، ނަބިއްޔު ދާނިޔޭލުގެ ތެރެއިން އާޚިރު ޒަމާނުގެ އެކަމެތި ބައިމީހުންގެ ތަމްސީލެވެ. އުލައި ކޯރުތަކުގެ ދެކުންތެރިޔާގައި ލިބޭ ނަބީކަމުގެ ތާރީޚުގެ ދެކުންތެރިކަން މި ތިން ބާބާއެކު، އަދި ޖިބްރީލާއި ދާނިޔޭލުގެ މުޢާމަލާތުގެ މަގުން މި ބާބުތަކުގައި އަންނަ ގޮތުގައި އެއީ ދިހަވަނަ ބާބުން ފެށިގެން ބާރަވަނަ ބާބުގެ ނިމުމާދެމެދުގެ އަލްފާއިން އޮމެގާއަށެވެ.
Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.
Kwa kuwa Hidekeli ni omega na Ulai ni alfa, nguvu inayowakilishwa na nuru inayofunuliwa katika sura ya kumi na mbili, wakati wa mwisho ufikiapo, ni yenye kung’aa mara ishirini na mbili kuliko maono yaliyo nguzo kuu na msingi wa Uadventista. Hali ikiwa hivyo; nuru ya maono ya mwisho ya Danieli inatambulishwa moja kwa moja kuwa ni nuru inayohusishwa na watu wa Mungu katika siku za mwisho. Malaika anapomwuliza yule mtu aliyevikwa kitani, “Hata lini?” mpaka mwisho wa maajabu haya, maajabu hayo ni wale wanaong’aa kama nyota milele na milele, kama historia ya agano la Abramu inavyorudia mwangwi wa amri kwa Abramu aziangalie nyota. Maajabu katika Danieli kumi na mbili ni kugeuzwa kwa wanadamu kuwa bendera ya wale mia moja arobaini na nne elfu.
In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.
Nan yon pwen anvan, nou te idantifye ke vèsè onz nan Danyèl douz idantifye yon peryòd pwofetik ki gen ladan de peryòd, premye ladan yo se trant ane. Pou mete anfaz ki apwopriye sou vèsè onz, mwen te ale nan vèsè sèt, pou montre patisipasyon dirèk Kris la nan mèvèy Li akonpli pami pèp Li a nan dènye jou yo.
In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.
En revenant au verset onze, je souhaite vous rappeler que le chapitre douze est expressément appelé par Gabriel les « derniers jours ». Aux jours des cent quarante-quatre mille, aux jours où ils sont scellés et entrent en alliance avec Dieu, selon le livre de Daniel, il y aura un message descellé qui s’amplifiera jusqu’à devenir un grand cri. Ce message est représenté, au chapitre douze, par trois périodes prophétiques distinctes, qui ont déjà été définies par les Millerites, puis confirmées par l’Esprit de Prophétie. Ces trois périodes ne représentent pas le temps, car l’ange même qui lève les deux mains vers le ciel au chapitre douze avait levé une main vers le ciel dans Apocalypse dix, et juré qu’il n’y aurait plus de temps. Cette déclaration en 1844 signifie que les trois périodes prophétiques de Daniel douze sont des périodes symboliques qui n’ont pas pour but de représenter le temps.
Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.
لہٰذا، جب دانی ایل بارہ میں درمیانی علامتی نبوتی مدت ایک دوہری مدت ہے جو عین اسی باب میں تیس برس سے شروع ہوتی ہے جس میں میکائیل اٹھ کھڑا ہوتا ہے، تو تم جان لیتے ہو کہ تیس برس سے شروع ہونے والی وہ دوہری مدت ابرام کی الفا نبوت کی کامل تکمیل ہے۔ زمانی نبوت کا اومیگا، جو ایک برگزیدہ قوم کے حوالے سے عہد کی تاریخ کا آغاز کرتا ہے، اسی باب میں اپنی کامل تکمیل کو پہنچتا ہے، اور یہی باب دانی ایل کی اُس گواہی کا نقطۂ عروج ہے کہ آخری ایام میں خدا کے لوگوں پر کیا گزرے گی۔
At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.
শেষকালে দানিয়েলের পুস্তক মোহর-মুক্ত হয়, এবং যে আলো উৎপন্ন হয় তা ঈশ্বরের প্রজাদের মোহরাঙ্কিত করে। শেষকালে দানিয়েলের পুস্তক মোহর-মুক্ত হয়, এবং যে আলো উৎপন্ন হয় তা দানিয়েলের শেষ অধ্যায়ের অন্তর্গত তিনটি ভাববাণীমূলক সময়পর্ব দ্বারা উপস্থাপিত। সেই অধ্যায়টি হিদ্দেকেল-দর্শন গঠিত তিন অধ্যায়ের ওমেগা, এবং হিদ্দেকেল-দর্শনটি দানিয়েলের নদী-দর্শনসমূহের আলফা-রূপী তিন অধ্যায়ের প্রতি ওমেগা। যে নদীগুলি এদেনে সূচিত হয়েছিল, সেগুলি পরিশেষে দানিয়েলের নিকট এসে উপনীত হয়; পরে ঈশ্বরের ভাববাণীমূলক বাক্য সেগুলিকে প্রথম ও দ্বিতীয় স্বর্গদূতের মিলেরাইট আন্দোলনে নিয়ে আসে, যা তিন স্বর্গদূতের দুই আন্দোলনের আলফা-আন্দোলন। একাদশ পদের ১২৯০ বছর অব্রাম ও পৌলের ৪৩০ বছরের ভাববাণীর প্রতি ওমেগা।
Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.
Avant de poursuivre dans Daniel douze et son lien avec la prophétie d’Abram, il est bon de se rappeler qui était Paul. Paul n’était pas seulement l’apôtre des Gentils, mais, tout aussi important, il présentait son message au moyen de la Parole prophétique de Dieu. Plus important encore, Paul était un prophète dispensationnel. Un prophète dispensationnel est un prophète suscité pour guider le peuple de Dieu d’une dispensation à une autre, à l’exemple de Moïse, du culte à l’autel au culte du sanctuaire, et de Jean-Baptiste, du sanctuaire terrestre au Sanctuaire céleste. Paul a consigné, de loin, plus d’informations et de règles concernant l’application du littéral au spirituel que tous les autres auteurs de la Bible réunis ! Il a été suscité pour expliquer la transition du littéral au spirituel dans le cadre du peuple de l’alliance de Dieu.
Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.
Paul est le lien de raccordement entre les promesses de l’alliance faites au peuple élu d’Abraham, lorsque ce peuple élu passa du littéral au spirituel. Si vous n’êtes pas affermi dans la compréhension du rôle qu’occupa Paul dans l’histoire de l’alliance, vous pourriez alors ne pas discerner combien il est divinement approprié que la première prophétie temporelle concernant le peuple de l’alliance de Dieu soit une prophétie temporelle à double aspect qui commence par une période de 30 ans. Une prophétie établie par le père du peuple élu, et, lorsqu’ils passèrent à un peuple élu spirituel, un prophète dispensationnel fut suscité pour identifier et expliquer cette transition, et aussi pour ratifier la prophétie temporelle d’Abram par un second témoin tiré du Nouveau Testament, en harmonie avec le premier témoin de l’Ancien Testament. Abram au commencement, puis Paul à la fin, typifient la signification du 1290 des derniers jours.
We will continue in the next article.
Wɔbɛtoa so wɔ asɛmti a edi hɔ no mu.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.
“Johane n’Ingelosi rikumwe byeretswe Zekariya bifite imbaraga zidasanzwe ku byerekeye ibyabaye ku bwoko bw’Imana mu bihe bya nyuma by’umunsi ukomeye w’impongano. Icyo gisigaye cy’Itorero kizagezwa icyo gihe mu bigeragezo bikomeye no mu makuba. Abitondera amategeko y’Imana kandi bakagira kwizera kwa Yesu bazumva uburakari bwa cya kiyoka n’ingabo zacyo. Satani abarura isi nk’abayoboke be; yageze no ku kuganza benshi biyita Abakristo. Ariko hano hari itsinda rito rirwanya ubutware bwe. Iyo aza kubahanagura ku isi, intsinzi ye yaba yuzuye. Nk’uko yayoboye amahanga y’abapagani kugira ngo arimbure Isirayeli, ni ko no mu gihe kiri bugufi azakangurira imbaraga mbi zo mu isi kurimbura ubwoko bw’Imana. Abantu bazasabwa kumvira amateka y’abantu anyuranyije n’amategeko y’Imana.”
“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.
“Wale walio waaminifu kwa Mungu watatishwa, watashutumiwa, watapigwa marufuku. ‘Nao mtasalitiwa na wazazi, na ndugu, na jamaa, na rafiki,’ hata kufa. Luka 21:16. Tumaini lao pekee limo katika rehema ya Mungu; ulinzi wao pekee utakuwa sala. Kama vile Yoshua alivyosihi mbele ya Malaika, ndivyo kanisa la masalio, kwa kuvunjika moyo na kwa imani isiyoyumba, litakavyosihi msamaha na ukombozi kwa njia ya Yesu, Mtetezi wao. Wanatambua kikamilifu udhambi wa maisha yao, wanaona udhaifu wao na kutostahili kwao; nao wako tayari kukata tamaa.”
“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.
"Жәлбүктөөчү аларды айыптоо үчүн жанында турат, Жашыяга каршы турууга тургандай. Ал алардын булганган кийимдерин, кемчил мүнөздөрүн көрсөтөт. Ал алардын алсыздыгын жана акылсыздыгын, ыраазычылыксыздык күнөөлөрүн, Куткаруучусун маскара кылган Машаякка окшош эместигин алдыга тартат. Ал алардын абалы үмүтсүз деген ой менен, алардын булганыч тагы эч качан жуулбайт деген ой менен аларды коркутууга аракет кылат. Ал ушинтип алардын ишенимин кыйратууга, аларды өзүнүн азгырыктарына баш ийдирүүгө жана Кудайга болгон берилгендигинен бурууга үмүттөнөт."
“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’
സാത്താനു ദൈവത്തിന്റെ ജനത്തെ താൻ പ്രലോഭിപ്പിച്ച് ചെയ്യിച്ച പാപങ്ങളെക്കുറിച്ച് കൃത്യമായ അറിവുണ്ട്; അവർക്കെതിരായ തന്റെ കുറ്റാരോപണങ്ങൾ അവൻ ശക്തമായി ഉന്നയിക്കുന്നു. അവരുടെ പാപങ്ങളാൽ അവർ ദൈവിക സംരക്ഷണം നഷ്ടപ്പെടുത്തിയിരിക്കുന്നു എന്നു അവൻ പ്രഖ്യാപിക്കുന്നു; അവരെ നശിപ്പിക്കാനുള്ള അവകാശം തനിക്കുണ്ടെന്നും അവകാശപ്പെടുന്നു. ദൈവകൃപയിൽനിന്നു പുറത്താക്കപ്പെടുവാൻ അവർ തന്നെയെപ്പോലെ തന്നെ അർഹരാണെന്നും അവൻ പ്രസ്താവിക്കുന്നു. “ഇവരാണോ,” അവൻ പറയുന്നു, “സ്വർഗ്ഗത്തിൽ എന്റെ സ്ഥാനവും എന്നോടുകൂടെ ചേർന്നിരുന്ന ദൂതന്മാരുടെ സ്ഥാനവും കൈക്കൊള്ളേണ്ട ജനങ്ങൾ? അവർ ദൈവത്തിന്റെ ന്യായപ്രമാണം അനുസരിക്കുന്നു എന്നു അവകാശപ്പെടുന്നു; എന്നാൽ അതിന്റെ കല്പനകൾ അവർ പാലിച്ചിട്ടുണ്ടോ? അവർ ദൈവത്തെ സ്നേഹിച്ചതിലും അധികം സ്വയം സ്നേഹിച്ചവരായിരുന്നില്ലയോ? അവന്റെ ശുശ്രൂഷയെക്കാൾ തങ്ങളുടെ സ്വാർത്ഥഹിതങ്ങൾക്കു മുൻഗണന നൽകിയിട്ടില്ലയോ? അവർ ലോകത്തിലെ വസ്തുക്കളെ സ്നേഹിച്ചിട്ടില്ലയോ? അവരുടെ ജീവിതത്തിൽ മുദ്രകുത്തിയിരിക്കുന്ന പാപങ്ങളെ നോക്കുക. അവരുടെ സ്വാർത്ഥതയും ദ്വേഷഭാവവും പരസ്പരവൈരവും കാണുക. എന്നെയും എന്റെ ദൂതന്മാരെയും ദൈവം തന്റെ സന്നിധിയിൽനിന്നു നീക്കിക്കളയുകയും, അതേ പാപങ്ങൾക്ക് കുറ്റക്കാരായിരുന്ന ഇവരെ പ്രതിഫലിപ്പിക്കുകയും ചെയ്യുമോ? നീതിയുടെ അടിസ്ഥാനത്തിൽ ഇതു ചെയ്യാൻ നിനക്കു സാധിക്കയില്ല, കർത്താവേ. അവർക്കെതിരായി വിധി പ്രസ്താവിക്കപ്പെടേണ്ടതുണ്ടെന്നു നീതി ആവശ്യപ്പെടുന്നു.”
“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’
«Արդ, թեև Քրիստոսի հետևորդները մեղանչել են, նրանք իրենց չեն մատնել սատանայական զորությունների վերահսկողությանը։ Նրանք ապաշխարել են իրենց մեղքերից և խոնարհությամբ ու սրտի կսկծմամբ փնտրել են Տիրոջը, և աստվածային Բարեխոսը նրանց օգտին միջնորդում է։ Նա, Ով ամենից ավելի վիրավորվել է նրանց անշնորհակալությունից, Ով գիտի նրանց մեղքը և նաև նրանց ապաշխարությունը, հայտարարում է. «Տերը քեզ սաստի, ո՛վ Սատանա։ Ես Իմ կյանքը տվեցի այս հոգիների համար։ Նրանք փորագրված են Իմ ձեռքերի ափերի վրա։ Նրանք կարող են ունենալ բնավորության անկատարություններ. նրանք կարող են ձախողված լինել իրենց ջանքերում. բայց նրանք ապաշխարել են, և Ես ներել ու ընդունել եմ նրանց»։»
“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.
«تېخىمۇ كۈچلۈك بولسىمۇ شەيتاننىڭ ھۇجۇملىرى، ئۇنىڭ ئالداشلىرى نازۇك ۋە ماھىر بولسىمۇ، پەرۋەردىگارنىڭ كۆزى ئۆز خەلقى ئۈستىدىدۇر. ئۇلارنىڭ مۇسىبىتى ئېغىردۇر، ئوتلۇق تونۇرنىڭ يالقۇنى ئۇلارنى يۇتۇۋېتىدىغاندەك كۆرۈنىدۇ؛ لېكىن ئەيسا ئۇلارنى ئوتتا سىنالغان ئالتۇندەك چىقىرىپ كېلىدۇ. ئۇلارنىڭ دۇنياۋىلىقى يوقىتىلىدۇ، شۇنىڭ بىلەن ئۇلار ئارقىلىق مەسىھنىڭ سۈرىتى مۇكەممەل ھالدا ئايان بولىدۇ. »
“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.
“Kadang-kadang Tuhan mungkin tampak seolah-olah telah melupakan bahaya-bahaya yang mengancam gereja-Nya dan kerugian yang ditimpakan kepadanya oleh musuh-musuhnya. Namun Allah tidak lupa. Tidak ada sesuatu pun di dunia ini yang begitu berharga bagi hati Allah seperti gereja-Nya. Bukanlah kehendak-Nya bahwa kebijakan duniawi akan mencemarkan catatannya. Ia tidak membiarkan umat-Nya dikalahkan oleh pencobaan-pencobaan Setan. Ia akan menghukum mereka yang menyalahgambarkan Dia, tetapi Ia akan bermurah hati kepada semua orang yang dengan tulus bertobat. Kepada mereka yang berseru kepada-Nya memohon kekuatan bagi perkembangan tabiat Kristen, Ia akan memberikan segala pertolongan yang diperlukan.
“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.
“Na yene awieeɛ mu no, Onyankopɔn nkurɔfoɔ bɛsi apinisi na wɔasu esiane akyiwadeɛ a wɔreyɛ wɔ asase no so no nti. Wɔde nisuo bɛbɔ amumuyɛfoɔ kɔkɔ wɔ asiane a ɛwɔ so sɛ wɔretiatia Onyankopɔn mmara so no ho, na wɔde awerɛhosɛm a wɔrentumi nka no nyinaa bɛbrɛ wɔn ho ase wɔ Awurade anim wɔ adwensakyera mu. Amumuyɛfoɔ no bɛdi wɔn awerɛhosɛm ho fɛw na wɔadi wɔn nkotodwefrɛ a emu yɛ aniberesɛm no ho yaw. Nanso Onyankopɔn nkurɔfoɔ no ahokyere ne wɔn hobrɛaseɛ no yɛ adanseɛ a emu da hɔ pefee sɛ wɔresan anya ahoɔden ne suban pa a bɔne nti wɔhweree no no. Esiane sɛ wɔrebɛn Kristo kɛseɛ nti, esiane sɛ wɔn ani asi Ne kronn pɛpɛɛpɛ so nti, enti na wɔhu bɔne bɔneyɛ kɛseɛ no mu pefee saa. Odwo ne ahobrɛaseɛ ne nkonimdie ne nkunimdie ho nsɛm a ɛsɛ sɛ wɔnya no. Anuonyam ahenkyɛw retwɛn wɔn a wɔkotow wɔ asɛnnua no ase no.
“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.
«Wale waaminifu wa Mungu, wanaodumu katika sala, kana kwamba wamefungiwa pamoja naye. Wao wenyewe hawajui jinsi walivyolindwa kwa usalama mkuu. Wakichochewa na Shetani, watawala wa ulimwengu huu wanatafuta kuwaangamiza; lakini kama macho ya watoto wa Mungu yangefunguliwa kama yalivyofunguliwa macho ya mtumishi wa Elisha huko Dothani, wangeona malaika wa Mungu wamepiga kambi kuzunguka pande zote kuwahusu, wakiwazuia majeshi ya giza.»
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“ख़ुदा के लोग जब उसके सामने अपनी जानों को दुख देते हुए, दिल की पाकीज़गी के लिए इल्तिज़ा करते हैं, तब हुक्म दिया जाता है, ‘मैले कपड़े उतार दो,’ और हौसला-अफ़ज़ा अल्फ़ाज़ कहे जाते हैं, ‘देख, मैंने तेरी बदकारी तुझ से दूर कर दी है, और मैं तुझे बदले हुए लिबास पहनाऊँगा।’ ज़कर्याह 3:4. मसीह की रास्तबाज़ी का बेदाग़ चोग़ा ख़ुदा के आज़माए हुए, आज़माइश में पड़े हुए, वफ़ादार फ़र्ज़ंदों पर डाला जाता है। ठुकराया हुआ बाक़ी-निशान पुर-जलाल पोशाक से मलबूस किया जाता है, ताकि वह फिर कभी दुनिया की बिगाड़ों से नापाक न किया जाए। उनके नाम बर्रे की किताब-ए-हयात में बरक़रार रखे जाते हैं, और सब ज़मानों के वफ़ादारों के दरमियान दर्ज किए जाते हैं। उन्होंने फ़रेब देने वाले की मक्कारियों का मुक़ाबला किया है; अजदहे की गरज से उनकी वफ़ादारी नहीं हटाई गई। अब वे आज़माने वाले के हथकंडों से हमेशा के लिए महफ़ूज़ हैं। उनके गुनाह गुनाह के बानी की तरफ़ मुन्तक़िल कर दिए जाते हैं। और उनके सिरों पर एक ‘ख़ूबसूरत अमामा’ रखा जाता है।”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“जब शैतान अपनी दोषारोपणों को बढ़ावा दे रहा था, तब पवित्र स्वर्गदूत, अदृश्य रहकर, इधर-उधर जा रहे थे, और विश्वासयोग्य जनों पर जीवित परमेश्वर की मुहर लगा रहे थे। ये वही हैं जो मेम्ने के साथ सिय्योन पर्वत पर खड़े हैं, जिनके माथों पर पिता का नाम लिखा हुआ है। वे सिंहासन के सामने नया गीत गाते हैं, वह गीत जिसे कोई मनुष्य नहीं सीख सकता, सिवाय उन एक लाख चवालीस हज़ार के, जो पृथ्वी पर से छुड़ाए गए थे। ‘ये वे हैं जो मेम्ने के पीछे-पीछे चलते हैं, जहाँ कहीं वह जाता है। ये मनुष्यों में से छुड़ाए गए हैं, कि परमेश्वर और मेम्ने के लिये प्रथम फल ठहरें। और इनके मुँह में कोई छल न पाया गया; क्योंकि ये परमेश्वर के सिंहासन के सामने निर्दोष हैं।’ प्रकाशितवाक्य 14:4, 5।”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.
«اب اکنون تحقق کاملِ سخنانِ فرشته فرا رسیده است: “پس اکنون بشنو، ای یوشَعِ کاهنِ اعظم، تو و یارانت که پیش روی تو مینشینند؛ زیرا ایشان مردانی شگفتانگیزند؛ زیرا اینک من بندهٔ خود، شاخه را خواهم آورد.” زکریا ۳:۸. مسیح بهعنوان فدیهدهنده و رهانندهٔ قومِ خود آشکار میگردد. اکنون بهراستی آن باقیماندگان “مردانی شگفتانگیزند”، زیرا اشکها و خواریِ غربتِ ایشان جای خود را به شادی و حرمت در حضورِ خدا و برّه داده است. “در آن روز شاخهٔ یهوه نیکو و جلالمند خواهد بود، و ثمرهٔ زمین برای نجاتیافتگانِ اسرائیل ممتاز و زیبا خواهد بود. و واقع خواهد شد که هر که در صَهیون باقی مانده باشد و هر که در اورشلیم مانده باشد، مقدّس خوانده خواهد شد، یعنی هر که در میانِ زندگان در اورشلیم مکتوب است.” اشعیا ۴:۲، ۳.» انبیا و پادشاهان، ۵۸۷–۵۹۲.