We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Nous considérons l’alliance d’Abram, et nous n’avons pas encore abordé l’élément de la prophétie d’Abram qui a un lien direct avec les versets d’ouverture du livre de Joël. La prophétie d’Abram concernant 400 années de servitude, jointe aux 430 années de Paul, produit la structure prophétique qui s’aligne sur les 1290 années de Daniel 12:11. La prophétie des 1290 années du verset onze est la période prophétique oméga de la ligne des 430 années d’Abram et de Paul. Cette vérité est un élément de ce qui est descellé dans les derniers jours et qui sépare les sages d’avec les méchants.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
Johwaṇḍik ñan omega ankap in 430 yiio ko, ej bar walok nan kamaḷọk in “kajjitōk juon ānein,” im kwalok juon ien kajimwe ak probation nan aelōñ eo ej dettal armej ro an Kot ilo jikuuḷ. Nan Moses ej Äjipt, im nan ro 144,000, ro rej al in Moses, ej bwebwenato in United States jen 1798 tōprāk ñan kakien Sunday. United States, eo kar kāālōt einwot “manit in jikin tā” ilo Revelation juon jilu, ej jino einwot juon lamb im ej jemḷọk ilo an kōnono einwot juon dragon. Joseph, juon kamaḷọk in Lamb, ej kwaḷọk ien jemāḷok im jāmōnōn eo ilo Äjipt, tōprāk ien kar walok juon Pharaoh ekāāl im jikuuḷ eo ej jino. Ekkā, aelōñ eo emaron in bok kajojo añ ibben kajjitōk eo kar walok ilo kajjitōk juon ānein, eo kar Äjipt nan Moses, ej United States. Remnant eo ej bok kajojo añ ilo Sunday law, einwot kar kamaḷọk kin plagues ko, ro kar jemḷọk nan Hebrew ro kin bōtōktōk bōrōj ilo posts ko an wōtā ko aer, im murin men in, kin aelōñ in Äjipt ilo Red Sea. Joseph im Moses rej kwaḷọk juon Pharaoh emman im juon Pharaoh enana, eo nan United States ej mokta juon lamb, im murin men in juon dragon.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
अबराम की चौथी पीढ़ी में न्याय की भविष्यवाणी में यह तथ्य सम्मिलित था कि अनुग्रह-अवधि का समापन क्रमिक होता है; क्योंकि मूसा के द्वारा अबराम की भविष्यवाणी की पूर्ति में न केवल मिस्र के लिए अनुग्रह-अवधि समाप्त हुई, बल्कि मिस्र के अपनी अनुग्रह-अवधि का प्याला भर लेने के पश्चात् भी एमोरियों के लिए अपनी अनुग्रह-अवधि का प्याला भरने हेतु कुछ समय शेष था। मिस्र के लिए लाल समुद्र वही था जो संयुक्त राज्य अमेरिका के लिए रविवार का कानून होगा, और तब “संपूर्ण पृथ्वी पर स्थित प्रत्येक अन्य देश” संयुक्त राज्य अमेरिका के “उदाहरण का अनुसरण” करेगा, जैसा कि मिस्र की अनुग्रह-अवधि के समापन के पश्चात् एमोरियों द्वारा निरूपित किया गया है।
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Les Amoréens sont l’une des dix tribus qui, dans l’alliance conclue avec Abram, désignent le monde depuis le fleuve d’Égypte jusqu’au fleuve de Babylone; les Amoréens représentent donc les nations du monde, lesquelles parviennent à la clôture de leur temps de grâce individuel en tant que nations, après la loi du dimanche aux États-Unis. Les Amoréens sont le symbole biblique du jugement se refermant sur le monde, et cela se produit à la troisième et à la quatrième génération. La mer Rouge est le symbole de la clôture du temps de grâce pour les États-Unis, et les Amoréens représentent les nations fermant progressivement leur temps de grâce jusqu’à la clôture du temps de grâce de l’humanité. Par conséquent, les Amoréens sont le symbole de la période de la crise de la loi du dimanche, depuis la mer Rouge jusqu’à la délivrance par le vent d’orient, lorsque le chemin de la délivrance est ouvert au peuple de Dieu.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Ka propheta bilong Abram i no toktok tasol long namba foa lain tumbuna long sait bilong Yunaetet Stets olsem Isip, na bilong graun olsem ol Amorait; moa yet, em i makim lain tumbuna bilong ol manmeri bilong God husat i brukim Ret Si olsem wanpela “namba foa lain tumbuna.” Taim yumi kisim aut, long wanem yumi inap kisim aut, long save bilong “foa lain tumbuna” long namba wan wokabaut bilong Abram insait long tripela wokabaut, bai yumi skelim namba tu na namba tri wokabaut bilong kontrak bilong Abraham. Namba tu wokabaut em sapta sebitin, na namba tri wokabaut em, tru tumas—sapta twenti-tu.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Номаи Дониёл боби дувоздаҳ се давраи нубувватӣ муайян карда мешаванд, ва ҳамаи онҳо вақти нубувватиро ифода мекунанд, ки дар соли 1844 ба поён расид. Он се давра дар айёми охир кушода мешаванд, ва он се давра афзоиши донишеро ифода мекунанд, ки бар сари қавми Худо дар айёми охир меояд. Масеҳ ҳамчун Он Марди либоси катонӣ, нахустини он се давраи нубувватиро дар ояти ҳафт баён мекунад, ва бо ин кор Худро бо фариштаи Ваҳй боби даҳ ҳамоҳанг месозад, ки на бар об, балки бар замин ва баҳр истодааст.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
At ang anghel na aking nakitang nakatayo sa ibabaw ng dagat at sa ibabaw ng lupa ay itinaas ang kaniyang kamay sa langit, At sumumpa sa pamamagitan niyaong nabubuhay magpakailanman, na lumalang ng langit, at ng mga bagay na naroon, at ng lupa, at ng mga bagay na naroon, at ng dagat, at ng mga bagay na naroon, na ang panahon ay wala nang magiging higit. Apocalipsis 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
ଆଧ୍ୟାୟ ବାରର ସପ୍ତମ ପଦ୍ୟରେ ସୂକ୍ଷ୍ମ ପଟବସ୍ତ୍ର ପରିଧାନ କରିଥିବା ସେହି ପୁରୁଷ ମଧ୍ୟ ଚିରଜୀବୀଙ୍କ ନାମରେ ଶପଥ କରେ।
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 forever 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.
A ndipo ndinamva munthu wovalidwa mwinjiro wa nsalu yabwino, amene anali pamwamba pa madzi a mtsinje, pamene anakweza dzanja lake lamanja ndi dzanja lake lamanzere kumwamba, nalumbira pa Iye amene ali ndi moyo mpaka kalekale, kuti zidzakhala kwa nthawi, ndi nthawi ziwiri, ndi theka la nthawi; ndipo pamene adzamaliza kumwaza mphamvu ya anthu oyera, zinthu zonsezi zidzatha. Danieli 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
Nous sommes instruits par l’inspiration que la même ligne prophétique située dans le livre de Daniel est reprise dans le livre de l’Apocalypse, et la compréhension millérite est que ces deux descriptions sont des passages parallèles concernant Christ. Christ comme l’Ange au petit livre, désignant dans le livre de l’Apocalypse la fin de l’application du temps prophétique en 1844, et Christ comme l’Homme vêtu de lin dans le livre de Daniel, indiquant que, lorsque la loi du dimanche surviendra aux États-Unis, toutes les merveilles de la vision finale de Daniel seraient achevées. Au sein de cette histoire sacrée, qui précède la loi du dimanche et s’y achève, le peuple de Dieu devait être dispersé pendant une période représentée par le symbole de 1260. La période de dispersion qui précède la loi du dimanche est exposée dans le chapitre onze de l’Apocalypse, où Moïse et Élie sont mis à mort et demeurent morts dans la rue pendant trois jours et demi, ce qui est un symbole de 1260.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “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.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
នៅក្នុងខទីប្រាំពីរ បុរសដែលស្លៀកពាក់ក្រណាត់ទេសឯកបានបញ្ជាក់ថា នៅពេលការខ្ចាត់ខ្ចាយនៃអំណាចរបស់ប្រជាជនបរិសុទ្ធបានបញ្ចប់រយៈពេលបីថ្ងៃកន្លះរបស់វា នោះ “អស្ចារ្យការណ៍” ដែលកើតមានលើប្រជាជនរបស់ព្រះក្នុងថ្ងៃចុងក្រោយ នឹងត្រូវបានបញ្ចប់។ យើងបានបិទអត្ថបទមុនដោយសេចក្ដីអធិប្បាយរបស់បងស្រីវ៉ៃត៍លើសាការី ជំពូកទីបី។ ប្រយោគដំបូងបានថ្លែងថា “និមិត្តរបស់សាការីអំពីយ៉ូស្វេ និងទេវតា អនុវត្តដោយកម្លាំងពិសេសចំពោះបទពិសោធន៍របស់ប្រជាជនរបស់ព្រះ នៅក្នុងឆាកបិទបញ្ចប់នៃថ្ងៃដ៏អស្ចារ្យនៃការធួនបាប។” នៅក្នុងជំពូកនោះ ហើយនៅក្នុងសេចក្ដីអធិប្បាយដ៏បំផុសគំនិតរបស់បងស្រីវ៉ៃត៍លើជំពូកនោះ មួយសែនបួនម៉ឺនបួនពាន់ គឺជា “បុរសដែលគេឆ្ងល់អស្ចារ្យចំពោះ”។ “អស្ចារ្យការណ៍” ក្នុងនិមិត្តចុងក្រោយរបស់ដានីយ៉ែល ដែលត្រូវបានបញ្ចប់ដោយច្បាប់ថ្ងៃអាទិត្យ គឺជា “អស្ចារ្យការណ៍” ដែលទាក់ទងនឹងការបោះត្រាលើប្រជាជនរបស់ព្រះ។
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Daniel sura ya kumi na mbili hutoa nuru inayowatia muhuri wale mia moja na arobaini na nne elfu katika siku za mwisho. Nuru hiyo inawakilishwa na vipindi vitatu vya kinabii, ambavyo vyote vilitambuliwa na kuthibitishwa kuwa kweli katika historia ya Wamillerite. Vipindi hivyo vitatu vinawasilishwa katika aya tatu na ni nguzo tatu zinazoshikilia juu muundo wa kweli. Muundo wa kweli hushikiliwa kwa mchakato wa hatua tatu. Mchakato huo wa hatua tatu unawakilishwa, ndani ya kifungu cha aya tisa (4–12), na zile aya tatu zinazowasilisha wakati wa kinabii. Vipindi hivyo vitatu vya kinabii, vinaposhughulikiwa kutoka katika ufahamu wa msingi wa Wamillerite, huzaa vipindi vitatu vya kiishara vinavyofafanuliwa kwa upatano na ufahamu wa Wamillerite, lakini havitumii kipengele cha wakati.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Ihe omumu oge ato ahu di n’ime otu akwukwo nsọ ahu n’onwe ya nke na-akọwa “usoro nke amụma isi ikechie—ma emesịa meghee ya,” tinyere nkọwa Akwụkwọ Nsọ a ma ama banyere usoro ule ugboro atọ. Amaokwu itoolu ahụ nke na-amalite mgbe a gwara Daniel ka o kechie akwụkwọ ya, bụ kpọmkwem amaokwu ndị e depụtara oge atọ ahụ n’ime ha; ma n’ime amaokwu itoolu ahụ, a na-egosipụta usoro ime ka mmadụ dị ọcha nke a na-arụzu mgbe a meghere eziokwu dị ka “a sachara ha, mee ka ha dị ọcha, ma nwalee ha.” Oge atọ ahụ n’ime amaokwu atọ ahụ bụ mmụba nke ihe ọmụma, n’oge ọgwụgwụ, n’ụbọchị ikpeazụ, nke na-anọchi anya usoro ikpeazụ nke ule na nke ịkachi akara nke ndị Chineke nke ọgbụgba ndụ Ya. Akụkọ ihe mere eme ahụ bụ ebe e depụtara “ihe ịtụnanya” ihe nnọchianya ndị na-adakwasị ndị Chineke n’ụbọchị ikpeazụ. Biko gụọ paragraf a ọzọ.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
Le tre periodi, nei tre versetti del passo di nove versetti, rappresentano il culmine del libro di Daniele, e il culmine ivi rappresentato è il culmine della linea profetica interna; esso è il racconto di come una pietra venga «tagliata» da un monte, senza mano d’uomo, che è il racconto del rimanente. Quella linea interna è rappresentata nei capitoli dieci e dodici, e il culmine della linea esterna della profezia si trova nei versetti conclusivi del capitolo undici e nei primi versetti di Daniele dodici.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Ces trois périodes constituent aussi le point culminant des visions du témoignage des fleuves Ulaï et Hiddékel, et les trois versets comprennent une période prophétique qui représente l’accomplissement culminant de la prophétie temporelle de l’alliance, laquelle donne à la fois Abram et Paul comme témoins. Jésus, en tant qu’Homme vêtu de lin, se trouve au verset sept, marchant sur les eaux. Au verset onze, deux voix, qui sont aussi la voix du Christ, Abram et Paul, se tiennent là pour rendre témoignage. Au verset douze, l’histoire du scellement du peuple de Dieu est représentée, car les cent quarante-quatre mille sont des vierges, et les vierges font l’expérience de la parabole des dix vierges, et la bénédiction du verset douze repose sur ceux qui attendent. Ceux qui attendent dans la parabole, et qui sont « bénis », sont ceux qui reçoivent le vêtement qui leur permet d’entrer dans les noces, lorsque la porte est fermée.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
آیت ہفتم میں یسوع پانی پر چل رہے ہیں، جو خوف پیدا کرتا ہے؛ لیکن پطرس ایمان لانے کا ارادہ کرتا ہے اور چلنا شروع کرتا ہے اور خدا کو جلال دیتا ہے۔ تاہم پطرس اکثر دونوں طبقات کی علامت ہوتا ہے، اور جب اُس کی عدالت کا وقت آن پہنچا تو وہ جلال پھر خوف میں بدل گیا۔ آیت ہفتم میں واقع پہلا دور، پہلے فرشتے کے پیغام کی نمائندگی کرتا ہے۔ یسوع پانیوں پر ہیں، جو خوف اور پہلے فرشتے کی ایک علامت ہے۔ پھر یسوع ایک ایسے دور کی نشان دہی کرتے ہیں جس میں وہ اتوار کے قانون کی عدالت سے پہلے ہی اپنے لوگوں کو جلال بخشیں گے۔ تینوں فرشتوں کے تمام عناصر آیت ہفتم کے اندر موجود ہیں، کیونکہ آیت ہفتم اُن تین آیات میں پہلی ہے جو تین فرشتوں کی نمائندگی کرتی ہیں۔
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
این آیهٔ یازدهم با شهادتِ اُمگاییِ خود نسبت به صداهای آلفاییِ اَبرام و پولُس، نوعی «دوبرابرشدگی» را فراهم میآورد. صداهای «دوبرابرشده»ی آنان درهم میآمیزد تا نبوتِ زمانیِ عهد را عرضه کند، و آیهٔ یازدهم بهعنوان اُمگا آن نبوت را تحقق میبخشد، از آنرو که دورهٔ نبویای را مشخص میسازد که با سقوط بابل در 1798 به پایان میرسد، و بدینسان سقوط بابل را در هنگامی که میکائیل در ایام آخر برمیخیزد، بهگونهای نمادین بازمینمایاند. در آیهٔ یازدهم، ما با دوبرابرشدگیِ انبیا و نیز با دورهای روبهرو هستیم که نمایانگر دو سقوطِ بابل است؛ و از اینرو پیام فرشتهٔ دوم را بازنمایی میکند که اعلام داشت: «بابل سقوط کرده است، سقوط کرده است.»
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Ayat tujuh adalah pekabaran malaikat yang pertama, dan ayat sebelas adalah pekabaran malaikat yang kedua, dan ayat dua belas, yaitu Daniel 12*12 atau Daniel 144, berbicara tentang perbedaan antara orang bijaksana dan orang bodoh, yang digenapi dalam proses penghakiman yang berakhir dengan pernyataan tabiat pada krisis penghakiman. Ayat dua belas adalah pekabaran malaikat yang ketiga yang menunjukkan bagaimana dunia dibagi menjadi dua golongan, dan pasangan dari penggambaran lahiriah malaikat ketiga mengenai pembagian itu sendiri adalah pembagian batiniah dari malaikat ketiga yang diwakili dalam ayat dua belas. Ayat tujuh, sebelas, dan dua belas adalah pekabaran ketiga malaikat, dan ayat-ayat itu adalah terang yang dimeteraibukakan pada zaman akhir. Tersingkapnya ketiga ayat ini pada zaman akhir selaras dengan Wahyu pasal sepuluh.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
Christ comme l’ange puissant, ainsi que le Lion de la tribu de Juda au chapitre dix, cria comme un « lion », et son rugissement produisit sept tonnerres qui furent scellés, comme le fut Daniel chapitre dix. Ce sont des passages parallèles. Pour cette raison, les trois périodes du chapitre douze sont aussi les sept tonnerres d’Apocalypse dix.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
“एटारि बायफोर” आरो एकखान बेलेग बिबुंथि नङा, ख्रिष्टाक’ “अल्फा” आरो “ओमेगा” बिनि माखासे; बिदिनो “एटारि बायफोर”नि गाहायनि चिन्हावखान्थि इयै जे, 1798 निफ्राय 1844 सानदेर गेजेराव जाय “घटनाफोरनि रेखाङाखान्थि” जादों, बिनि मबाखौ “आगांनि घटनाफोर”आव फिनाव दाहायखांदों, जाय “बिसोरनि हारिमुजाथाय माफोराव फोसावगोन,” आरो बेखौ सयसि‑चारि हजारनि जिबन‑बुरबाथायाव नुजानांगोन। बिदिनो “एटारि बायफोर” अल्फा आरो ओमेगानि एखान चिन्ह; बैनि बानि‑सोमो, गोजौ आरो जोबथा; गिबि आरो जोबनाय; गाहायखान्थि आरो मन्दिर; खामानि‑सुङ्ख्रि आरो जोबनाय‑सुङ्ख्रि—एटारि बायफोर।
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
ড্যানিয়েল বারোর প্রতীকী তিন কালপর্বের আলোক অবশ্যই সাত বজ্রধ্বনির আলোকের সঙ্গে সঙ্গতিপূর্ণ হতে হবে, কারণ উভয়ই একই ভবিষ্যদ্বাণীমূলক রেখা। প্রথম কালপর্বে খ্রিষ্ট উভয় হাত স্বর্গের দিকে উত্তোলন করেন, যেমন তিনি প্রকাশিত বাক্য দশ অধ্যায়ে এক হাত উত্তোলন করেন। প্রকাশিত বাক্য দশ অধ্যায়ে তাঁর হাত ভবিষ্যদ্বাণীমূলক সময়ের প্রয়োগের সমাপ্তির প্রতীক হয়ে ওঠে, যা ভবিষ্যদ্বাণীমূলক সময়কাল থেকে কেবল ভবিষ্যদ্বাণীমূলক কালপর্বে রূপান্তরকে চিহ্নিত করে। মিলারীয়দের দ্বারা ব্যবহৃত প্রধান ভবিষ্যদ্বাণীমূলক নীতির সেই রূপান্তরটি, খ্রিষ্টের সময়ে আক্ষরিক থেকে আত্মিকের দিকে যে প্রধান রূপান্তর ঘটেছিল, তার দ্বারা প্রতিরূপিত হয়েছিল।
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
L’apôtre Paul a été suscité pour établir la règle prophétique majeure liée à la lignée prophétique d’un peuple élu. Dès le commencement même de l’Israël spirituel, une règle prophétique majeure est établie, qui redéfinit l’alliance elle-même. Dès lors, être un enfant d’Abraham, c’était être un enfant d’Abraham par la foi, et non par le sang. Ce principe prophétique a été mis en place principalement par la plume de Paul, qui, à cet égard, préfigurait le Christ dans Apocalypse chapitre dix, en modifiant et en mettant fin à l’application prophétique du temps en 1844.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Muundo pamoja na wanadamu unawakilishwa na upinde wa mvua, nayo Safina ya Nuhu inawakilisha kipindi cha wakati, kabla na baada ya gharika, ambapo hakukuwa na watu teule waliotambulishwa waziwazi. Wito wa Ibrahimu uliwakilisha badiliko kuu na la maana katika uhusiano wa kinabii wa Mungu na wanadamu. Muundo uliofanywa na Ibrahimu uliwakilisha mgeuko mkuu katika mkondo wa historia ya maagano, na kwa kufanya hivyo uliashiria mgeuko mkuu kutoka halisi kwenda kiroho katika siku za Paulo, na kutoka matumizi ya wakati kwenda kutokuwepo kwa matumizi ya wakati katika mwaka wa 1844.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
La première transition dans l’alliance de Dieu avec l’humanité fut le Jardin, et le changement manifeste fut les restrictions imposées à l’arbre de vie; elle produisit aussi un changement de vêtement, de la lumière spirituelle à une véritable peau d’agneau. La transition majeure suivante dans l’histoire de l’alliance est le déluge, que Noé représente, comme Adam lors de la première grande transition de l’alliance. Vient ensuite la transition vers un peuple choisi avec Abram, laquelle conduisit à Moïse, qui introduit les principes prophétiques selon lesquels un jour représente une année. Ce principe demeure valable jusqu’en 1844, lorsqu’il y eut une autre grande transition de l’alliance. Aux grandes époques de l’histoire de l’alliance, il y a toujours une transformation majeure dans un principe de la Parole prophétique de Dieu. Cette transformation, durant l’histoire des cent quarante-quatre mille, est qu’Alpha Oméga est la Vérité. Alpha et oméga est le principe selon lequel la fin est toujours illustrée par le commencement dans la Parole de Dieu. Rattachée à ce principe d’alpha et d’oméga, se trouve la structure triple du mot hébreu « vérité ».
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
왼편 무리의 역사 동안 일어나는 중대한 예언적 전환은 각 주요 언약의 역사 속에 직접적으로 표상되어 있으며, 다른 진리의 노선들 속에서도 그러하다. 이사야 22:22에서 엘리아김 위에 놓인 “열쇠”는 마태복음 16장에서 파니움에서 베드로에게 주어진 바로 그 열쇠이다. 그 열쇠는 빌라델비아 교회에 주어졌으며, 모세의 역사 동안 모세에 의해 기록되어 밀러파의 역사를 예표하였던 일 년에 하루의 원칙과 그가 연결될 수 있도록 허락받은 사람은 윌리엄 밀러였다. 모세의 예언과의 밀러의 연결은 아브람의 예언과의 바울의 연결로 표상되었다. 그리고 어찌하여 밀러가 모세와 연결되지 말아야 하겠는가? 방주 안에서의 모세의 구원은, 두 언약을 함께 묶기 위하여, 방주 안에서의 노아의 구원과 연결되어 있었다. 에덴에서 시작되는 예언적 적용의 전환들은, 마지막 언약 백성 곧 십사만 사천의 역사 속에서 예언적 빛의 중대한 계시가 식별된다는 사실을 드러낸다. 나는 그 중대한 예언적 전환이 일곱 우레로 표상된다고 주장하는데, 그것들은 다니엘 12장의 세 기간과 직접적으로 연결되어 있으며, 이는 오직 알파와 오메가의 원칙을 한 줄 위에 한 줄의 적용 위에 적용하여, 진리의 세 단계 구조 위에 서 있을 때에만 인식된다.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
Ku ndimanana zikurikiranye ubudasa n’itangazo rivuga ko “igihe kitakiriho,” Kristo yamenyekanishije inkuba ndwi, zo, nk’uko byari bimeze ku kuri kwo muri Daniyeli cumi na kabiri, zashyizweho ikimenyetso. Imimerere ikikije wa muntu wambaye imyenda yera uterura amaboko yombi mu gice cya cumi na kabiri ni ugufungurwa kw’igitabo cya Daniyeli, kandi imimerere ikikije Kristo Intare mu Ibyahishuwe icumi ni ugushyirwaho ikimenyetso kw’inkuba ndwi. Mushiki wa White ahuza ishyirwaho ry’ikimenyetso ku nkuba ndwi no gushyirwaho ikimenyetso ku gitabo cya Daniyeli.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
« Après que ces sept tonnerres eurent fait entendre leurs voix, l’ordre est adressé à Jean, comme à Daniel au sujet du petit livre : “Scelle ce qu’ont dit les sept tonnerres.” Cela se rapporte à des événements futurs qui seront révélés en leur temps. » The Seventh-day Adventist Bible Commentary, vol. 7, p. 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Ang pitong kulog ay binibigyang-kahulugan ng Apocalipsis 10 at ng Espiritu ng Hula, gayundin ng kasaysayan ng mga Millerita mula 1840 hanggang 1844, na inuulit sa kasaysayan ng isang daan at apatnapu’t apat na libo. Sa gayon ding sipi ay sinasabi, “Ang natatanging liwanag na ibinigay kay Juan na ipinahayag sa pitong kulog ay isang paglalarawan ng mga pangyayaring magaganap sa ilalim ng mga pabalita ng una at ikalawang anghel. Hindi pinakamabuti para sa bayan na malaman ang mga bagay na ito, sapagkat ang kanilang pananampalataya ay kinakailangang masubok. Sa kaayusan ng Diyos ay ipahahayag ang pinakakamangha-mangha at sumusulong na mga katotohanan.” Hindi naunawaan ng mga Millerita na haharap sila sa dalawang kabiguan, sapagkat ang kanilang kakulangan ng pagkaunawa ay sadyang itinakda upang sila’y subukin. Hindi pinaghinalaan ng mga Millerita ang anumang “sumusulong na mga katotohanan,” samakatuwid baga’y, hindi nila inaasahan ang anumang “malalaking pagbabagong makapropesiya” sa kasaysayan ng tipan.
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
यद्यपि “Millerite” “लोगों” के लिए “इन बातों को जानना उत्तम न था,” तथापि एक लाख चवालीस हज़ार उसी इतिहास के द्वारा परखे जाते हैं; परन्तु इतिहास को निष्कपट रूप से गलत समझने के कारण नहीं, बल्कि ऐसे इतिहास को न समझने के कारण, जिसे जानना तुम्हारे लिए आवश्यक है। यह वही परीक्षा है, केवल उलटी हुई। प्रकाशितवाक्य दस में यूहन्ना, प्रथम और मुख्य रूप से, एक लाख चवालीस हज़ार का प्रतिनिधित्व करता है, और केवल गौण रूप से, प्रथम और द्वितीय स्वर्गदूतों के Millerite आन्दोलन का। यह तब पहचाना जाता है जब तुम देखते हो कि यूहन्ना को उसकी छोटी पुस्तक खाने से पहले ही यह बता दिया गया था कि वह मीठी होगी और फिर कड़वी। Millerites के लिए यह जानना उत्तम न था कि उसका क्या अर्थ है, परन्तु यूहन्ना ऐसे लोगों का प्रतिनिधित्व करता है जो पहले से जानते हैं कि जब Millerites ने छोटी पुस्तक खाई, तब क्या हुआ।
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Tôi đến cùng vị thiên sứ và thưa với người rằng: Xin hãy trao cho tôi quyển sách nhỏ. Người phán cùng tôi: Hãy lấy và nuốt nó đi; nó sẽ làm cho bụng ngươi đắng, nhưng trong miệng ngươi sẽ ngọt như mật ong. Tôi bèn lấy quyển sách nhỏ từ tay vị thiên sứ và nuốt đi; trong miệng tôi, nó ngọt như mật ong; nhưng vừa khi tôi đã nuốt xong, thì bụng tôi trở nên đắng. Khải Huyền 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Jean est averti d’avance de l’expérience douce-amère de 1840 à 1844, de l’histoire représentée au chapitre dix. Cette expérience, si clairement représentée aux versets neuf et dix, est aussi distinctement identifiée aux versets deux à quatre.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Y tenía en su mano un librito abierto; y puso su pie derecho sobre el mar, y el izquierdo sobre la tierra, y clamó a gran voz, como ruge un león; y cuando hubo clamado, siete truenos emitieron sus voces. Y cuando los siete truenos hubieron emitido sus voces, yo iba a escribir; pero oí una voz del cielo que me decía: Sella las cosas que los siete truenos han dicho, y no las escribas. Apocalipsis 10:2–4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
Les « sept tonnerres » représentent « une délinéation des événements » qui devaient se produire sous le premier et le second ange, et aussi « des événements futurs qui seront révélés dans leur ordre ». Les « sept tonnerres » représentent la vérité selon laquelle l’histoire des millérites se répète dans l’histoire des cent quarante-quatre mille, et les vérités qui furent descellées au temps de la fin en 1798 et après, représentent un descellage de la vérité dans les derniers jours du peuple de Dieu. Jésus, dans Apocalypse dix, s’accorde avec Jésus dans Daniel douze. Dans les deux passages, le scellement et le descellage de la vérité éprouvante dans les derniers jours sont exposés.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
بعضٌ قد يجادل بأن يسوع هو المتكلِّم في الآية السابعة، أمّا جبرائيل فهو المتكلِّم إلى دانيال في الآيتين الحادية عشرة والثانية عشرة؛ غير أنّه يمكن أيضًا أن يُفهَم أنّ يسوع هو المتكلِّم في المواضع الثلاثة جميعًا. وعلى أيٍّ من جانبي هذه المسألة، فإنّه صوت المسيح الذي يتكلَّم من خلال دانيال، وإن الفترات النبوية الثلاث في الأصحاح الثاني عشر هي كلمات المسيح، وهو يضع الفترات الثلاث ضمن بنية الحق. وهذه الفترات الثلاث جميعًا مختومة، مما يجعلها رمزًا ثلاثيًّا واحدًا.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
भजन सातवाँ अद्भुत बातों की समाप्ति को संबोधित करता है, और परमपवित्र स्थान में मसीह के अंतिम कार्य की पहचान करता है, जब वह एक लाख चवालीस हज़ार के पापों को मिटाता है और उन पर मुहर लगाता है। पहला पद “अद्भुत बातों” की पहचान करता है, और इन तीन पदों में से अंतिम पद भी “अद्भुत बातों” की पहचान उन लोगों के रूप में करता है जो प्रतीक्षा करने और पहली निराशा का अनुभव करने के कारण धन्य ठहराए गए हैं। मध्य का कालखंड रविवार की व्यवस्था के संकट के दौरान मानवजाति के विद्रोह की पहचान करता है, और साथ ही उस कालखंड की भी पहचान करता है जो रविवार की व्यवस्था तक ले जाता है, अर्थात् एक लाख चवालीस हज़ार के लिए तैयारी का काल। ये सभी पद सीधे-सीधे इस बात की पहचान करते हैं कि “अंत के दिनों में” दानिय्येल की प्रजा पर “क्या बीतेगा।” ये तीनों पद एक लाख चवालीस हज़ार के शुद्धीकरण के विषय पर बोलते हैं। पहला कालखंड तीसरे कालखंड के अनुरूप है, और मध्य का कालखंड समस्त संसार के विद्रोह का प्रतिनिधित्व करता है, जब वे हर-मगिदोन की ओर बढ़ते हैं।
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Si ces trois périodes sont aussi les sept tonnerres, alors les trois versets doivent identifier les « événements futurs, qui seront [dévoilés] dans leur ordre », et ces « événements futurs » correspondraient à la « délinéation des événements qui se sont accomplis sous le premier et le second ange » de 1840 à 1844. Il y a plusieurs vérités que ce mouvement a acceptées et qui sont nettement différentes de la compréhension des pionniers, tout en étant toutes en accord avec cette compréhension des pionniers. Il s’est produit un changement prophétique majeur depuis les Millerites jusqu’à aujourd’hui. Le principe d’un jour pour une année en est l’exemple classique, mais il y en a d’autres. Un exemple d’un changement prophétique majeur est représenté en rapport avec les sept tonnerres.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
Na dinga John na verse ya nsuka ya mokapo ya zomi ete asengeli kosakola lisusu, bongo kolendisaka ete lisolo ya mokapo ya zomi ezalaki komonisa ezala mouvement ya ba Millerites mpe bato nkama moko na ntuku minei na minei na nkóto, bapesaki ye lingenda mpo na komeka tempelo, kasi bayebisaki ye ete atika lopango ya libándá.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Et il me fut donné un roseau semblable à une verge; et l’ange se tint là, disant: Lève-toi, et mesure le temple de Dieu, et l’autel, et ceux qui y adorent. Mais le parvis qui est hors du temple, laisse-le de côté, et ne le mesure point; car il a été donné aux nations: et elles fouleront aux pieds la ville sainte pendant quarante-deux mois. Apocalypse 11:1, 2.
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
En mesurant le temple après 1844, il est dit à Jean de laisser de côté les Gentils, qui sont représentés comme le parvis. Cette illustration, en 1844, indiquait que Dieu venait tout juste de choisir une nouvelle épouse de l’alliance, et une distinction fut alors établie entre Son épouse et le parvis. Sœur White est explicite : le parvis représente les Gentils, et le temple est le peuple choisi de Dieu ; il suffit de lire le chapitre intitulé « Le Parvis extérieur » dans Jésus-Christ.
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Yohane aragereranya n’Abamileri, bari bamaze gusa no guhinduka ubwoko bwatoranyijwe bw’Imana mu 1844. Hashyizweho itandukaniro hagati y’Abamileri, bari bamaze kwakira ubutumwa buryoshye kandi bukarura, n’ahandi hose ku isi y’abiyita Abakristo, hagaritswe mu kimenyetso cy’Abanyamahanga.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
Tha bun-stèidh air a chur sìos o 1840 gus a’ chiad bhriseadh-dùil, agus chaidh an teampall a chrìochnachadh rè gairm an Èigh Mheadhain-Oidhche. An sin thàinig am briseadh-dùil mòr, agus thathar ag innse do Eòin èirigh agus tomhas a dhèanamh, ach na Cinnich fhàgail a-mach. Tha Eòin a’ nochdadh fosgladh a’ bhreitheanais, agus air an adhbhar seo tha brosnachadh a’ cur an tomhais aig Eòin anns na rannan an sàs mar shamhla air a’ bhreitheanas rannsachail. Tha na tha sinn dìreach air a chur an cèill mu Eòin mar shamhla air tomhas a rèir tuigse àbhaisteach nan Adventach, ach anns a’ ghluasad seo bha gluasad mòr ann an tuigse an t-samhla.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Millerçilerin anlayışıyla uyum içinde, onuncu bölümde Yuhanna tarafından temsil edilen Millerçi tarihin içinde, aynı zamanda yüz kırk dört bin olacak paralel bir hareketin de önceden bildirildiğini görmeye başladık. Millerçi tarihin ölçülerini alıp ulusların zamanını dışarıda bıraktığınızda, Yuhanna’nın ölçmekte olduğu tapınağın ta kendisini görebileceğinizi kavradık.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Mi fe ga öötaki e taha 2520-taon prognosi blong taem i finis long 1798 mo narawan long 1844, olsem nao i soemaot wan periot blong foti-sikisi yia we Kraes i bildim tempol blong ol Millerite. Jon i bin talem se kotyad ya i minim ol Jentael, mo i gat wan profetik “taem blong ol Jentael.”
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Na wataanguka kwa makali ya upanga, nao watachukuliwa mateka hadi katika mataifa yote; na Yerusalemu utakanyagwa-kanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
ଜାତିମାନଙ୍କର “ସମୟଗୁଡ଼ିକ” ବହୁବଚନ, ଏବଂ ଏହା ସେହି ଦୁଇ କାଳକୁ ସୂଚିତ କରେ, ଯେଉଁଥିରେ ଶାବ୍ଦିକ ଓ ଆତ୍ମିକ—ଉଭୟ ଇସ୍ରାଏଲ ଦଳିତ ହୋଇଥିଲା। ପୌତ୍ତଳିକତା ପରେ ପାପତନ୍ତ୍ର ଦ୍ୱାରା ଘଟିଥିବା ଏହି ଦୁଇ ଦଳନର ଶେଷଟି 1798 ମସିହାରେ ସମାପ୍ତ ହେଲା। କିଏ କଣ ଦାବି କରୁନାହିଁ, “ଜାତିମାନଙ୍କର ସମୟଗୁଡ଼ିକ” 1798 ମସିହାରେ, ପ୍ରଥମ ଦୂତଙ୍କ ଆଗମନ ସହିତ, ଶେଷ ହେଲା। ଯୋହନଙ୍କୁ 1798 ମସିହାରୁ ମାପ ଆରମ୍ଭ କରିବାକୁ ଥିଲା, ତାହାର ପୂର୍ବରୁ କେବେ ନୁହେଁ। ସେ 1844 ମସିହାର ଇତିହାସରେ ସ୍ଥାପିତ ହୋଇଥିଲେ; ତେଣୁ 1798 ମସିହାରେ ସମାପ୍ତ ହୋଇଥିବା ସେହି କାଳଖଣ୍ଡକୁ ଛାଡ଼ି ଦେବା ଅର୍ଥ ହେଉଛି ପ୍ରାଙ୍ଗଣକୁ ଛାଡ଼ି ଦେବା; ଏବଂ ଏପରି କରିବାଦ୍ୱାରା ତୁମେ ସେହି ଛଅଚାଳିଶ ବର୍ଷକୁ ପ୍ରକାଶ କର, ଯେତେବେଳେ ମିଲେରାଇଟ ମନ୍ଦିର ଚୁକ୍ତିର ଦୂତଙ୍କ ଦ୍ୱାରା ଉତ୍ଥାପିତ ହୋଇଥିଲା। ଏହି ପ୍ରୟୋଗରୁ ଅନେକ ସମ୍ବଦ୍ଧ ସତ୍ୟ ଉତ୍ପନ୍ନ ହୁଏ, କିନ୍ତୁ ମୁଁ କେବଳ ଏହାକୁ ଏକ ଉଦାହରଣ ଭାବେ ବ୍ୟବହାର କରୁଛି—ଏମିତି ଆଲୋକର ଉଦାହରଣ, ଯାହା ପ୍ରବର୍ତ୍ତକମାନଙ୍କର ବୁଝାମଣାରୁ ଭିନ୍ନ, କିନ୍ତୁ ସେହି ଆଲୋକ ମୂଳ ସତ୍ୟଗୁଡ଼ିକୁ ବିରୋଧ କରେ ନାହିଁ, ବରଂ ଆଉ ସମୟ ନିର୍ଦ୍ଦେଶ କରେ ନାହିଁ।
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
این حقیقتِ خاص پیش از ۱۱ سپتامبر شناخته شده بود، اما در واقع پس از ۱۱ سپتامبر بهگونهای عمیق استقرار یافت. حقیقتِ اندازهگیریِ هیکل بهوسیلهٔ یوحنا را نمیتوان از هفت رعد جدا ساخت، زیرا این دقیقاً همان متن است. حقیقتی دربارهٔ کاربردِ هفت رعد وجود دارد که تا دورهای که «عجایب»ِ دانیال باب دوازده به انجام برسد، مُهر شده بود. کاربردِ «هفت رعد» که پس از ژوئیهٔ ۲۰۲۳ گشوده شد، بهطور کامل با سه آیهٔ دانیال دوازده همراستا است، یا بهتر بگویم، آنها را بهگونهای عمیق تکمیل میکند.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Tagalong salita nga **complement**, indi **compliment**, ang ginagamít ni Sister White sa paglaragway sang relasyon sang mga libro sang Daniel kag Revelation. Ang **complement**, nga nagakahulugán sang “pagdalá sa kahingpitan,” amo ang ginahimo sang ining duha ka mga tagnaon nga libro sa isa kag isa. Ang pito ka mga dalugdog, sa pagbukas sang ilang tatak sa Daniel kapitulo dose pagkatapos sang Hulyo 2023, nagadala sang mensahe nga yara didto sa kahingpitan. Ang nagabukas sang pito ka mga dalugdog amo ang prinsipyo sang alpha kag omega nga kaupod sang estruktura sang kamatuoran.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
“સમયો” જે અન્યજાતિઓના હતા, તે 1798માં પૂર્ણ થયા હતા, અને તે 1260 વર્ષના બે અવધિઓનું પ્રતિનિધિત્વ કરે છે, જેમાં પહેલે મૂર્તિપૂજા અને ત્યારબાદ પાપાશાહીએ પવિત્રસ્થાન અને સૈન્યને પગ તળે દબાવ્યાં. જ્યારે આપણે મંદિરને માપીએ છીએ, ત્યારે પ્રાંગણને છોડીને રાખવાનું છે, અને પ્રાંગણ 1798 સુધી વિસ્તરે છે; પરંતુ 1844 પછી સમય હવે રહ્યો નથી. આજે 1260 વર્ષ માત્ર એક એવી અવધિનું પ્રતિનિધિત્વ કરે છે, જે મંદિર અને પ્રાંગણ વચ્ચેનો ભેદ ઓળખાવે છે. આ કારણસર, 18 જુલાઈ, 2020થી લઈને જુલાઈ 2023 સુધી પગ તળે દબાવવાનું કાર્ય પૂર્ણ થયું. આજે મંદિરને માપવું, સાત ગર્જનાઓના સંદર્ભમાં—જે પ્રથમ અને દ્વિતીય દૂતના સંદેશાઓ હેઠળ બનેલી ઘટનાઓની રેખાંકિત અનુક્રમણિકાનું પ્રતિનિધિત્વ કરે છે—એ યોહાનને સોંપાયેલું કાર્ય છે. “અમારું મહાન કાર્ય” એ છે કે ત્રણ દૂતોના સંદેશાઓને “એકત્રિત” કરીએ; આ રીતે એવા ભવિષ્યવાણીય કાર્યની ઓળખ થાય છે, જે પૂર્વ કરારના ઇતિહાસમાં કરવામાં આવ્યું ન હતું, અને આજે પણ બહુ દુર્લભ રીતે જ કરવામાં આવે છે. જ્યારે આપણે પ્રાંગણને, જે અન્યજાતિઓના સમયનો પ્રતિનિધિ છે, છોડીને રાખીએ છીએ, ત્યારે આપણે પાપાશાહી અત્યાચારના તે 1260 વર્ષોને છોડીને રાખીએ છીએ, જે અંતકાળના સમયમાં 1798માં પૂર્ણ થયા હતા.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
ቤተ መቅደሱ በሚለራይታዊ ታሪክ ውስጥ በአርባ ስድስት ዓመታት ውስጥ የተሠራው፣ ከ2023 ዓ.ም. ሐምሌ ጀምሮ እስከ የእሑድ ሕግ ከመውጣቱ በፊት ድረስ የሚሠራ ቤተ መቅደስን ያመለክታል። ይህ ታሪክ የሰባቱ ነጎድጓዶች “የወደፊት ክስተቶች” ዘመን ነው፤ እነርሱም “በቅደም ተከተላቸው ይገለጣሉ” የተባሉት ናቸው፤ “ምናልባት ይሆናሉ” አይደለም፣ “ይሆናሉ”።
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Когда мы соединяем историю первого ангела с историей второго, мы видим, что эта история начинается разочарованием альфа и завершается разочарованием омега. Когда мы соотносим пророческие вехи в истории первого ангела от 1840 года до 19 апреля 1844 года с вехами второго ангела, пришедшего в то время и продолжавшего своё служение до пришествия третьего 22 октября 1844 года, — перед нами два периода, которые и начинаются, и заканчиваются приходом ангела. История от первого до второго иллюстрирует историю от второго до третьего.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
ایک نبوی گواہی کہ یہ ایک درست اطلاق ہے، اطلاق کے الفا اور اومیگا میں پائی جاتی ہے۔ دو متوازی خطوط جب ایک ساتھ منطبق کیے جاتے ہیں، تو دونوں خطوط کی ابتدا اور انتہا ایک فرشتے کی آمد کی نشان دہی کرتی ہے۔ پھر جب انہیں سطر پر سطر ملا کر ایک ہی خط میں یکجا کیا جاتا ہے، تو ابتدا پہلی مایوسی کو نشان زد کرتی ہے اور انتہا بڑی مایوسی کو۔ مزید ایک ثبوت الفا اور اومیگا کے ان اصولوں میں پایا جاتا ہے جو اس امر کی نشان دہی کرتے ہیں کہ انجام ابتدا سے بڑا ہے۔ ایک الفا مایوسی جو عظیم اومیگا مایوسی پر ختم ہوتی ہے، الفا اور اومیگا کے کم تر اور برتر عنصر کو ظاہر کرتی ہے۔
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
Lorsque nous commençons au 19 avril 1844 (l’arrivée du deuxième ange, qui conduit à l’arrivée du troisième le 22 octobre 1844), et que nous faisons ensuite également commencer la seconde ligne au 11 août 1840, laquelle s’achève le 19 avril 1844, nous constatons que la déception du 19 avril 1844 est à la fois l’alpha et l’oméga de la ligne prophétique produite par la combinaison de la ligne prophétique des premier et deuxième anges.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
با پایانِ آن دوره، فرشتهٔ سوم همراه با فرشتهٔ دوم فرا میرسد، و بدینسان نمونهوارِ ۹/۱۱ و نیز دو صدای فرشتهٔ زورآورِ مکاشفه باب هجده را مینمایاند. آن دو صدا هر دو همان پیامهای فرشتهٔ دوم و سوماند، و این دو فرشته در ۲۲ اکتبر ۱۸۴۴ یکدیگر را لمس کردند، و آنگاه که آن دو تاریخچه سطر بر سطر در کنار هم آورده میشوند، بار دیگر به هم میرسند. چون بدینگونه در کنار هم نهاده شوند، تاریخِ نخستین نومیدی تا نومیدیِ بزرگ را نمایندگی میکنند، و نشانهٔ میانیِ آن تاریخ در زمان میلریها، اجتماع اردوییِ اکستر بود؛ جایی که دو گروه از پرستندگان آشکار شدند، که نمایانگرِ شورشِ باکرههای نادان در مَثَل است، و بدینسان نشانهٔ میانی را بهمنزلهٔ شورش مشخص میسازد.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Die sieben Donner stellen die Geschichte der ersten und der zweiten Engelsbotschaft dar, miteinander verbunden, Zeile auf Zeile, und kennzeichnen so in der Geschichte der hundertvierundvierzigtausend einen Zeitraum von der ersten Enttäuschung bis zur großen Enttäuschung. Das Verständnis dessen, was diese Geschichte prophetisch darstellt, stimmt genau mit der Botschaft überein, die in Daniel zwölf als bis zur Zeit des Endes versiegelt bezeichnet wird.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Nous poursuivrons cette étude dans le prochain article, mais je laisserai de côté la partie de la dernière vision de Daniel qui traite uniquement de l’illustration de Daniel concernant le peuple de Dieu dans les derniers jours. Remarquez, dans le contexte de la règle de la première mention, qu’au verset un Daniel se trouve dans la catégorie de ceux qui comprennent la vision. La première chose mentionnée dans la vision est une illustration de Daniel comme étant parmi les sages qui comprennent, et les neuf derniers versets portent tous sur les sages qui comprennent au vingt-deuxième jour.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
Na mwaka wa tatu wa Koreshi, mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshaza; na jambo hilo lilikuwa kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, akawa na ufahamu wa maono hayo.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
En ces jours-là, moi, Daniel, je fus dans le deuil pendant trois semaines entières. Je ne mangeai aucun mets agréable; ni chair ni vin n’entrèrent dans ma bouche, et je ne m’oignis point du tout, jusqu’à l’accomplissement de trois semaines entières. Et le vingt-quatrième jour du premier mois, comme j’étais au bord du grand fleuve, qui est Hiddékel, je levai les yeux et je regardai, et voici.
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
umyabo mugabo yambaye imyenda y'igitare, umukandara we wo mu rukenyerero wari uw'izahabu nziza y'i Uphazi. Umubiri we na wo wari umeze nka berilo, kandi mu maso he hari nk'ikibatsi cy'umurabyo, n'amaso ye ameze nk'amatabaza y'umuriro, n'amaboko ye n'ibirenge bye bifite ibara risa n'umuringa usennye neza, kandi ijwi ry'amagambo ye ryari nk'ijwi ry'imbaga nyamwinshi.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
और मैं, दानिय्येल, ही अकेला उस दर्शन को देख रहा था; क्योंकि जो पुरुष मेरे साथ थे, उन्होंने उस दर्शन को नहीं देखा; तौभी उन पर बड़ा कम्पन आ पड़ा, यहाँ तक कि वे छिपने के लिये भाग गए। इसलिए मैं अकेला रह गया, और उस महान दर्शन को देखता रहा; और मुझ में कुछ भी बल न रहा; क्योंकि मेरी शोभा मेरे भीतर विकृति में बदल गई, और मुझ में कुछ भी सामर्थ्य न रही।
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Empero oí la voz de sus palabras; y al oír la voz de sus palabras, caí en profundo sueño sobre mi rostro, con mi rostro vuelto a tierra. Y he aquí, una mano me tocó, y me hizo poner sobre mis rodillas y sobre las palmas de mis manos. Y me dijo:
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
Ô Daniel, homme bien-aimé, comprends les paroles que je t’adresse, et tiens-toi debout à la place où tu es; car c’est vers toi que je suis maintenant envoyé.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Na mgbe o kwuworo okwu a nye m, anọrọ m na-ama jijiji. Mgbe ahụ, ọ sịrị m,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Crains point, Daniel ; car dès le premier jour où tu as appliqué ton cœur à comprendre et à t’humilier devant ton Dieu, tes paroles ont été entendues, et je suis venu à cause de tes paroles. Mais le prince du royaume de Perse m’a résisté vingt et un jours ; et voici, Michel, l’un des premiers princes, est venu à mon secours ; et je suis demeuré là auprès des rois de Perse.
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.
À présent je suis venu pour te faire comprendre ce qui arrivera à ton peuple dans les derniers jours; car la vision concerne encore des jours nombreux.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Et quand il m’eut adressé de telles paroles, je tournai mon visage vers la terre, et je devins muet. Et voici, quelqu’un qui avait l’apparence des fils des hommes toucha mes lèvres ; alors j’ouvris la bouche, je parlai, et je dis à celui qui se tenait devant moi,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
Ô mon seigneur, par la vision mes douleurs se sont retournées contre moi, et je n’ai conservé aucune force. Car comment le serviteur de ce mon seigneur pourrait-il parler avec ce mon seigneur ?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
car quant à moi, aussitôt il ne resta plus en moi aucune force, et il ne me demeura plus de souffle. Puis revint et me toucha quelqu’un ayant l’apparence d’un homme, et il me fortifia, et dit,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
O mutum a grans valè e bien-amé, pa per: lape i pour ou; pran kouraz, wi, pran kouraz. E kan i ti’n koz avek mwan, mon ti ganny ranforsi, e mon ti dir, Ki mon senyer i koz; parski ou’n ranforsi mwan. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Lakini wewe, ee Danieli, yafunge maneno haya, ukitie muhuri kitabu hiki, hata wakati wa mwisho; wengi watapiga mbio huku na huku, na maarifa yataongezeka.
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?
ଏହାପରେ ମୁଁ ଦାନିଏଲ ଦେଖିଲି, ଏବଂ ଦେଖ, ଅନ୍ୟ ଦୁଇଜଣ ଦଣ୍ଡାୟମାନ ଥିଲେ; ଜଣେ ନଦୀର କୂଳର ଏହି ପାର୍ଶ୍ୱରେ, ଏବଂ ଅନ୍ୟଜଣ ସେହି ନଦୀର କୂଳର ଅନ୍ୟ ପାର୍ଶ୍ୱରେ ଥିଲେ। ତାହାପରେ ସେମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ନଦୀର ଜଳ ଉପରେ ଥିବା ସୂକ୍ଷ୍ମ ମସୀନ ବସ୍ତ୍ରପରିଧାନକାରୀ ପୁରୁଷଙ୍କୁ କହିଲେ, “ଏହି ଆଶ୍ଚର୍ଯ୍ୟକର ବିଷୟଗୁଡ଼ିକର ଶେଷ ପର୍ଯ୍ୟନ୍ତ କେତେ ସମୟ ହେବ?”
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.
Hi ndzi twa wanuna loyi a ambaleke nguvu, loyi a a ri ehenhla ka mati ya nambu, loko a tlakusa voko ra yena ra xinene ni voko ra yena ra ximatsi a ri kongomisa etilweni, a hlambanya hi Loyi a hanyaka hilaha ku nga heriki leswaku swi ta va swa nkarhi, minkarhi, ni hafu ya nkarhi; kutani loko a ta va a hetisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta hela.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
እኔም ሰማሁ፣ ነገር ግን አላስተዋልሁም፤ ከዚያም እንዲህ አልሁ፤ ጌታዬ ሆይ፥ የእነዚህ ነገሮች መጨረሻ ምን ይሆናል?
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Y él dijo: Anda, Daniel; porque estas palabras están cerradas y selladas hasta el tiempo del fin. Muchos serán purificados, emblanquecidos y probados; pero los impíos procederán impíamente, y ninguno de los impíos entenderá; mas los entendidos entenderán.
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.
Agus ón àm anns an toirear air falbh an ìobairt làitheil, agus a chuirear suas an gràineileachd a nì lèirsgrios, bidh mìle dà cheud agus ceithir-fichead là ann.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Béni est celui qui attend et parvient jusqu’aux mille trois cent trente-cinq jours.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Mais va, toi, jusqu’à la fin; car tu te reposeras, et tu te tiendras dans ton lot à la fin des jours. Daniel 10:1–18; 12:4–13.