Panium - Number Ten | English and Fula Side by Side

The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Themaet i vers elleve og tolv er kongen i syds opkomst og fald, ligesom det er De Forenede Staters endelige opkomst og fald, repræsenteret i den sidste præsident i vers to, ligesom det er dragemagtens sidste jordiske repræsentant; De Forenede Nationers endelige opkomst og fald, repræsenteret i vers tre og fire. Vers fem til ni fremstiller pavemagtens historie fra 538 til 1798. År 538 markerer bemyndigelsen af pavemagten, 1798 markerer pavedømmets dødelige sår, og derfor fremstiller vers fem til ni dyrets endelige opkomst og fald. Vers ti markerer 1989 som kongen i syds fald, som repræsenteret i det tidligere Sovjetunionen.

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

“Kaomby hery rehetra izay niakatra teo amin’ny sehatry ny asa dia navela hibodo ny toerany eto ambonin’ny tany, mba hiseho na hahatanteraka ny fikasan’ ‘Ilay Mpiambina sy Ilay Masina’ izy. Ny faminaniana dia nanara-maso ny fiakaran sy ny fianjeran’ireo fanjakambe lehibe eran-tany—Babylona, Medo-Persia, Grisia, ary Roma. Tamin’ny tsirairay amin’ireo, tahaka ny tamin’ireo firenena tsy dia nahery loatra, dia niverimberina ny tantara. Samy nanana ny fotoam-pitsapany avy izy rehetra, samy tsy nahomby, levona ny voninahiny, nandao azy ny heriny, ary nosoloan’ny hafa ny toerany....”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

«ទាស់តែពីការកើនឡើង និងការធ្លាក់ចុះនៃបណ្ដាប្រជាជាតិ ដូចដែលបានបង្ហាញយ៉ាងច្បាស់នៅក្នុងទំព័រនានានៃព្រះគម្ពីរបរិសុទ្ធ ពួកគេត្រូវរៀនឲ្យដឹងថា សិរីល្អខាងក្រៅ និងខាងលោកីយ៍ប៉ុណ្ណោះ គ្មានតម្លៃអ្វីឡើយ។ បាប៊ីឡូន ជាមួយនឹងអំណាច និងសិរីរុងរឿងទាំងអស់របស់វា ដែលពិភពលោករបស់យើងមិនដែលបានឃើញស្មើវាម្តងទៀតឡើយចាប់តាំងពីពេលនោះមក,—អំណាច និងសិរីរុងរឿង ដែលសម្រាប់ប្រជាជននៅសម័យនោះ ហាក់ដូចជារឹងមាំ និងស្ថិតស្ថេរយូរអង្វែងណាស់,—វាបានកន្លងផុតបាត់ទៅយ៉ាងពេញលេញប៉ុណ្ណា! ដូចជា «ផ្កានៃស្មៅ» វាបានវិនាសបាត់ទៅ។ អ្វីៗទាំងអស់ដែលមិនមានព្រះជាគ្រឹះរបស់វា ក៏វិនាសដូច្នោះដែរ។ មានតែអ្វីដែលជាប់ពាក់ព័ន្ធនឹងព្រះបំណងរបស់ទ្រង់ និងសម្ដែងលក្ខណៈរបស់ទ្រង់ប៉ុណ្ណោះ ដែលអាចស្ថិតនៅបាន។ គោលការណ៍របស់ទ្រង់ គឺជារបស់តែមួយគត់ដែលរឹងមាំមិនប្រែប្រួល ដែលពិភពលោករបស់យើងស្គាល់»។ Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Les versets onze et douze identifient l’ultime ascension et la chute du roi du midi, représenté par la Russie. Les versets treize à quinze identifient l’ultime ascension et la chute des États-Unis. Tout le récit prophétique du chapitre onze est construit sur la structure de l’élévation et de la chute des royaumes. L’étudiant de la prophétie doit prendre ce fait en considération s’il veut avoir quelque possibilité de bien discerner le message prophétique du chapitre onze.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Daniel kapitel elleves grundlæggende perspektiv er, at det består af gentagne fremstillinger af rigers opkomst og fald. Når Søster White skrev: “Således gik det med det medo-persiske rige og med Grækenlands og Roms riger,” identificerer hun “Grækenland” som dragen, “Rom” som dyret og “Medo-Persien” som den falske profet. Hun identificerer den endelige opkomst og det endelige fald af det sidste jordiske rige, som består af dragen, dyret og den falske profet, der begynder deres opkomst ved søndagsloven og fører verden til Harmagedon til opfyldelse af Åbenbaringen 16:12–21. Hun leder Guds folk til “nationers opkomst og fald, sådan som det gøres klart på den hellige skrifts sider” som det perspektiv, der skal anvendes for “at lære, hvor værdiløs blot ydre og verdslig herlighed er.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

La raison pour laquelle nous devons « apprendre combien la simple gloire extérieure et mondaine est vaine », c’est afin de mieux comprendre que tout périt « qui n’a pas Dieu pour fondement ». Il s’ensuit qu’il s’agit d’une question de vie ou de mort d’avoir Dieu ou de ne pas avoir Dieu pour fondement. À partir de ce point dans le développement de la pensée, Sister White définit alors ce que signifie avoir Dieu pour fondement lorsqu’elle déclare : « Seul ce qui est lié à son dessein et exprime son caractère peut subsister. » Elle vient d’expliquer que tout ce qui n’est pas sur le fondement de Dieu périt, et qu’un double critère de ce qui est édifié sur ce fondement consiste en ceci : qu’une chose soit « liée à ses desseins » et qu’elle « exprime son caractère ». Son caractère est son fondement.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Puis, dans la phrase finale du paragraphe, elle déclare que « Ses principes sont les seules choses stables que notre monde connaisse ». Le caractère de Dieu est constitué de Ses principes, et Ses principes expriment Son caractère. La manière dont l’humanité se rapporte à Dieu comme au fondement de toutes choses est une question de vie ou de mort. Je soutiens que la structure fondamentale du chapitre onze de Daniel est construite sur le récit de l’ascension et de la chute des royaumes. Il est un passage où l’Inspiration nous indique un type d’étude approprié.

“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

«هنگام درسی از تاریخ هست که نباید نکوهش شود. تاریخ مقدّس یکی از درس‌ها در مکتب‌های انبیا بود. در گزارش رفتارهای او با امّت‌ها، ردّ قدم‌های یهوه دنبال می‌شد. پس امروز نیز ما باید رفتارهای خدا را با امّت‌های زمین مورد تأمّل قرار دهیم. باید در تاریخ، تحقّق نبوّت را ببینیم، کارکردهای عنایت الهی را در جنبش‌های بزرگ اصلاحی مطالعه کنیم، و سیر حوادث را در آرایش دادن امّت‌ها برای نبرد نهاییِ منازعهٔ عظیم درک نماییم.» The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Okusoma amateeka ebyafaayo mu ngeri etukuziddwa kumanyiddwa ng’okwekenneenya engeri Katonda gy’akolamu n’amawanga ag’ensi, era ne mu kulungamizibwa kwa Katonda okw’obunabbi mu ntambula ze ez’okuddaabiriza; n’olwekyo, ebyafaayo ebitukuziddwa birimu omusenyu ogw’okwogera ku bintu ebiri ebweru n’omusenyu ogw’omunda ogw’okusoma. Ekigendererwa ky’okukozesa ebyafaayo mu kukakasa Ekigambo kya Katonda eky’obunabbi kwe kukozesa ebyafaayo ebyo eby’obunabbi okusobola “okutegeera enkulakulana y’ebintu mu kutereeza amawanga olw’olutalo olusembayo olw’empaka ennene.” Olunyiriri olwasooka okuva eri Mwannyinaffe White lwaggibwa mu kunnyonnyola okw’amaanyi ennyo ku bwetaavu bw’okuzimba ekika ky’ebyafaayo ebitukuvu eky’obunabbi, ekisinziira ku nteekateeka ey’omusingi emanyiddwa mu “kuvaayo n’okugwa” kw’obwakabaka.

“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

“ንክርስትያናዊ ሥራ እንደ ዝግጅት፣ ብዙዎች ሰፊ የታሪክና የሥነ-መለኮት ጽሑፎች እውቀት ማግኘት አስፈላጊ ነው ብለው ያስባሉ። ይህ እውቀት ወንጌልን በማስተማር ይረዳቸዋል ብለው ይገምታሉ። ነገር ግን የሰዎችን አስተያየት በትጋት ማጥናታቸው አገልግሎታቸውን ከማጠናከር ይልቅ ወደ ማዳከም ያመራል። በታሪካዊና በሥነ-መለኮታዊ እውቀት የተሞሉ ግዙፍ መጻሕፍት ቤቶችን ስመለከት፣ እንዲህ እላለሁ፡ ለእንጀራ ያልሆነውን ለምን ገንዘብ ታወጣላችሁ? የዮሐንስ ስድስተኛው ምዕራፍ እንደዚህ ባሉ ሥራዎች ውስጥ ከሚገኘው ሁሉ ይልቅ የበለጠ ይነግረናል። ክርስቶስ እንዲህ ይላል፡ ‘እኔ የሕይወት እንጀራ ነኝ፤ ወደ እኔ የሚመጣ ፈጽሞ አይራብም፥ በእኔም የሚያምን ፈጽሞ አይጠማም።’ ‘ከሰማይ የወረደው ሕያው እንጀራ እኔ ነኝ፤ ማንም ከዚህ እንጀራ ቢበላ ለዘላለም ይኖራል።’ ‘በእኔ የሚያምን የዘላለም ሕይወት አለው።’ ‘እኔ የተናገርኋችሁ ቃላት መንፈስ ናቸው፥ ሕይወትም ናቸው።’ ዮሐንስ 6፡35, 51, 47, 63።

“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

«Il est une étude de l’histoire qui ne doit pas être condamnée. L’histoire sacrée était l’une des branches d’étude dans les écoles des prophètes. Dans le récit de ses relations avec les nations, on suivait les traces de Jéhovah. Ainsi aujourd’hui, nous devons considérer les voies de Dieu envers les nations de la terre. Nous devons voir dans l’histoire l’accomplissement de la prophétie, étudier l’action de la Providence dans les grands mouvements de réforme, et comprendre la marche des événements dans le rassemblement des nations en vue du conflit final de la grande controverse. »

“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

“អំណានបែបនេះនឹងផ្តល់ឲ្យយើងនូវទស្សនៈទូលំទូលាយ និងគ្រប់ជ្រុងជ្រោយអំពីជីវិត។ វានឹងជួយឲ្យយើងយល់ដឹងខ្លះអំពីទំនាក់ទំនង និងការពឹងផ្អែកគ្នារបស់វា ថាយើងត្រូវបានចងភ្ជាប់គ្នាយ៉ាងអស្ចារ្យប៉ុណ្ណាក្នុងភាតរភាពដ៏ធំនៃសង្គម និងបណ្ដាជាតិទាំងឡាយ ហើយថាការសង្កត់សង្កិន និងការបន្ទាបបន្ថោកសមាជិកម្នាក់ មកមានន័យជាការបាត់បង់សម្រាប់មនុស្សទាំងអស់ដល់កម្រិតដ៏ធំយ៉ាងណា។”

“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

“Lakini historia, kama inavyosomewa kwa kawaida, hushughulika na mafanikio ya mwanadamu, ushindi wake vitani, na kufanikiwa kwake katika kupata mamlaka na ukuu. Kutenda kwa Mungu katika mambo ya wanadamu hupotezwa machoni. Ni wachache wanaochunguza kutimizwa kwa kusudi Lake katika kuinuka na kuanguka kwa mataifa.

“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

«Եվ, մեծ չափով, աստվածաբանությունը, ինչպես որ ուսումնասիրվում և ուսուցանվում է, ընդամենը մարդկային ենթադրությունների արձանագրություն է՝ ծառայելով միայն «խավարեցնելու խորհուրդը առանց գիտության խոսքերով»։ Չափազանց հաճախ այս բազմաթիվ գրքերը կուտակելու դրդապատճառը ոչ այնքան մտքի և հոգու համար կերակուր ստանալու ցանկությունն է, որքան փիլիսոփաների և աստվածաբանների հետ ծանոթանալու փառասիրությունը, մի ցանկություն՝ ներկայացնելու քրիստոնեությունը ժողովրդին գիտական տերմիններով և դրույթներով։»

“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

“Tusi fai oti fakamāfana e lē mafai o fakataunu te fakamoemoega o te olaga tapu. ‘Tauloto mai iā te Au,’ ko te folafolaga a te Faiaʻoga Sili, ‘amoa hoku amo ki luga i a koutou,’ ‘tauloto i toku agamalu mo toku loto maulalo.’ E lē fesoasoani atu tou fiapoto fakaatamai ki a koutou i te fesokotakiga mo agaga o loo fano atu ona o te lē maua o te falaoa o te ola. I tō koutou suʻesuʻega i nei tusi, o loo outou faatagaina i latou e suitulaga i lesona aogā e tatau ona outou aʻoaʻoina mai iā Keriso. I taunuuga o lenei suʻesuʻega e lē fafagaina ai tagata. E matuā itiiti lava i le tele o lenei saʻiliga e faavaivai ai le mafaufau e saunia ai le mea e fesoasoani ai i se tasi ina ia avea ma tagata faigaluega manuia mo agaga.”

“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

Le Sauveur est venu « pour annoncer la bonne nouvelle aux pauvres ». Luc 4:18. Dans son enseignement, il employait les termes les plus simples et les symboles les plus clairs. Et il est dit que « le peuple l’écoutait avec plaisir ». Marc 12:37. Ceux qui cherchent à accomplir son œuvre pour ce temps-ci ont besoin d’une intelligence plus profonde des enseignements qu’il a donnés.

“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

“Les paroles du Dieu vivant constituent la plus haute de toutes les éducations. Ceux qui servent auprès du peuple doivent manger du pain de vie. Cela leur donnera une force spirituelle; ils seront alors préparés à servir toutes les catégories de personnes.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Enn obinrin naa White tún ṣàlàyé pé mímọ ìṣiṣẹ́ agbára Ọlọ́run nínú fífi àwọn ọba dìde àti yíyọ àwọn ọba kúrò gẹ́gẹ́ bí ìpinnu ọba náà ti rí ni ìmọ̀-ọrọ̀ tòótọ́ ti ìkẹ́kọ̀ọ́ ìtàn.

“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

“U n’historia di nationes, le studente del Parola de Deo pote contemplar le litteral complimento del prophetia divin. Babylonia, al fin fracassate e infrangite, passava, quia in prosperitate su governantes se habeva considerate independente de Deo e habeva attribuite le gloria de lor regno al prestation human. Le regno medo-persian esseva visitate per le ira del Celo, quia in illo le lege de Deo habeva essite calcate sub pedes. Le timor del Senior non habeva trovate placia in le cordes del vaste majoritate del populo. Impietate, blasphemia e corruption prevaleva. Le regnos que sequeva esseva mesmo plus basse e corrupte; e istos descendeva de plus in plus bassemente in le scala del valor moral.”

“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

हर पृथ्वी के शासक द्वारा प्रयुक्त शक्ति स्वर्ग-प्रदत्त है; और इस प्रकार प्रदत्त उस शक्ति के उसके उपयोग पर ही उसकी सफलता निर्भर करती है। प्रत्येक के लिए दिव्य प्रहरी का वचन यह है, “मैं ने तुझे कमर बान्धी, यद्यपि तू ने मुझे नहीं जाना।” यशायाह 45:5। और प्रत्येक के लिए प्राचीन काल में नबूकदनेस्सर से कहे गए ये वचन जीवन का पाठ हैं: “अपने पापों को धर्म के द्वारा दूर कर, और अपने अधर्म को दीनों पर दया करके; सम्भव है कि तेरी शान्ति स्थिर बनी रहे।” दानिय्येल 4:27।

“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

“Rien comprendre ces choses,—comprendre que ‘la justice élève une nation ;’ que ‘le trône est affermi par la justice,’ et ‘soutenu par la miséricorde ;’ reconnaître la mise en œuvre de ces principes dans la manifestation de la puissance de Celui qui ‘ôte les rois, et établit les rois,’—c’est comprendre la philosophie de l’histoire. Proverbes 14:34 ; 16:12 ; 20:28 ; Daniel 2:21.

“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

“Trong lời Đức Chúa Trời mà thôi, điều này mới được trình bày cách rõ ràng. Ở đây cho thấy rằng sức mạnh của các dân tộc, cũng như của từng cá nhân, không được tìm thấy trong những cơ hội hay phương tiện dường như khiến họ trở nên bất khả chiến bại; cũng không được tìm thấy trong sự vĩ đại mà họ vẫn tự khoe mình. Sức mạnh ấy được đo lường bởi lòng trung tín mà qua đó họ hoàn thành mục đích của Đức Chúa Trời.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Thème des versets onze et douze est l’élévation et la chute du roi du midi, mais plus important encore, ces versets marquent le scellement des cent quarante-quatre mille, ainsi que le deuxième de trois tests qui commencèrent au temps de la fin en 1989, comme le représente le verset dix.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Le verset onze est arrivé en 2014, au début de la guerre en Ukraine, et en juillet 2023 a commencé l’épreuve visuelle, où le peuple de Dieu est « blanchi ». La cinquième ligne du chapitre onze correspond aux versets treize à quinze.

Fifth Line Overview

Muhtasari wa Mstari wa Tano

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

Kwa maana mfalme wa kaskazini atarudi, naye ataandaa jeshi kubwa kuliko lile la kwanza, na hakika atakuja baada ya miaka kadha wa kadha akiwa na jeshi kubwa na mali nyingi. Na katika nyakati hizo watu wengi watasimama kinyume cha mfalme wa kusini; tena watu wanyang’anyi wa watu wako watajiinua ili kuthibitisha maono; lakini wataanguka. Basi mfalme wa kaskazini atakuja, naye atatupa boma, na kuiteka miji iliyo na ngome zilizo imara sana; wala majeshi ya kusini hayataweza kustahimili, wala watu wake wateule, wala hakutakuwa na nguvu za kustahimili. Danieli 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Ces versets s’accomplirent en 200 av. J.-C. et ils désignent la bataille de Panium, avec les rois adverses et leurs alliances; ils marquent aussi le moment de l’histoire où la Rome païenne s’affirma pour la première fois dans l’histoire de Daniel onze. Ces versets comprennent l’ultime ascension et la chute du sixième royaume de la prophétie biblique, mais aussi l’histoire biblique de la visite du Christ à Césarée de Philippe, où Pierre situe le scellement des cent quarante-quatre mille. Cette histoire est une préfiguration du scellement des cent quarante-quatre mille, lors de l’arrivée de la troisième des trois épreuves du chapitre douze, consistant à être « purifiés, blanchis et éprouvés ».

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Ces trois versets conduisent au verset seize, où la loi dominicale aux États-Unis est représentée. Lorsque la réunion de camp d’Exeter prit fin le 17 août 1844, les vierges sages portèrent le message du Cri de Minuit à travers le littoral oriental des États-Unis en soixante-six jours. Il y a une période où toutes les vierges se réveillent, et où l’une des classes est dépourvue d’huile, avec tout ce que cela identifie. Lorsque le nom de Simon Barjona fut changé en Pierre, le scellement des cent quarante-quatre mille est marqué. À partir de ce point, Jésus commença à enseigner aux disciples les événements liés à la croix.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Msalaba ni alama ya kufungwa kwa muda wa rehema, na William Miller, ambaye alikuwa ameashiriwa na Yohana Mbatizaji, ambaye naye kwa upande wake alikuwa ameashiriwa na Eliya, aliinuliwa kuwasilisha “matukio yanayohusiana na kufungwa kwa muda wa rehema” kama walivyofanya wote wawili, Yohana Mbatizaji na Eliya. Yohana alilisema hivi.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

Mais, voyant beaucoup de Pharisiens et de Sadducéens venir à son baptême, il leur dit : Race de vipères, qui vous a appris à fuir la colère à venir ? Matthieu 3:7.

Elijah said it this way.

Élie l’a dit de cette manière.

And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

于是，亚哈造了亚舍拉；亚哈所行的，惹耶和华以色列的神发怒，比他以前所有以色列的诸王更甚。亚哈在位的时候，伯特利人希伊勒重修耶利哥；立根基的时候，丧了长子亚比兰；安门的时候，丧了幼子西割布；正如耶和华借嫩的儿子约书亚所说的话。基列寄居的提斯比人以利亚对亚哈说：“我指着所事奉永生耶和华以色列的神起誓，这几年我若不祷告，必不降露，不下雨。”列王纪上 16:33–17:1

Speaking of William Miller’s work as a modern reformer Sister White stated:

Fulbe Translation is not possible because the target language code “ff” is ambiguous across multiple orthographies and regional standards. Please specify which form of Fulfulde/Fula you want, for example: - Adlam Fulfulde - Latin-script Fulfulde - Pulaar - Pular - Maasina Fulfulde - Nigerian Fulfulde Then I can translate the text accurately.

“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

“Was notwendig war, war, daß die Menschen ihrer Gefahr bewußt würden; daß sie aufgerüttelt würden, sich auf die feierlichen Ereignisse vorzubereiten, die mit dem Abschluß der Gnadenzeit verbunden sind.“ Der große Kampf, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Les six derniers versets de Daniel onze représentent les « événements liés à la clôture du temps de grâce ». Ces événements furent descellés au temps de la fin, en 1989, et ils furent clairement révélés.

“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

“क्रूसमा टाँगिनु अघि मुक्तिदाताले आफ्ना चेलाहरूलाई उहाँलाई मृत्युदण्ड दिइनेछ र उहाँ फेरि चिहानबाट जीवित उठ्नुहुनेछ भनी स्पष्ट गर्नुभयो, र उहाँका वचनहरू मन र हृदयमा गहिरो प्रभाव पार्न स्वर्गदूतहरू उपस्थित थिए। तर चेलाहरू रोमी जुवाबाट सांसारिक मुक्तिको प्रतीक्षामा थिए, र जसमा तिनीहरूका सबै आशाहरू केन्द्रित थिए उहाँले लज्जास्पद मृत्यु भोग्नुपर्छ भन्ने विचार तिनीहरूले सहन सकेनन्। जुन वचनहरू तिनीहरूले सम्झनु आवश्यक थियो ती तिनीहरूका मनबाट हटाइए; र जब परीक्षाको समय आयो, त्यसले तिनीहरूलाई अप्रस्तुत अवस्थामा भेट्टायो। येशूको मृत्युले तिनीहरूका आशाहरू त्यसैगरी पूर्ण रूपमा नष्ट गरिदियो, मानौं उहाँले तिनीहरूलाई पहिल्यै चेतावनी दिनुभएको नै थिएन। त्यस्तै गरी अगमवाणीहरूमा भविष्य हाम्रो सामु त्यत्तिकै स्पष्ट रूपमा खोलिएको छ, जत्तिकै स्पष्ट रूपमा ख्रीष्टका वचनहरूद्वारा चेलाहरूका सामु खोलिएको थियो। अनुग्रह-अवधिको समाप्तिसँग सम्बन्धित घटनाहरू र सङ्कटकालका निम्ति तयारीको काम स्पष्ट रूपमा प्रस्तुत गरिएका छन्। तर असंख्य मानिसहरूलाई यी महत्त्वपूर्ण सत्यहरूको त्यति पनि बुझाइ छैन, मानौं ती कहिल्यै प्रकट गरिएका नै थिएनन्। मानिसहरूलाई मुक्तितर्फ बुद्धिमान् बनाउने प्रत्येक प्रभाव हटाइदिन शैतान ताकमा बसिरहेको छ, र सङ्कटकालले तिनीहरूलाई अप्रस्तुत भेट्टाउनेछ।” द ग्रेट कन्ट्रोभर्सी, 595।

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

C’était à Césarée de Philippe, qui est Panium, c’est-à-dire aux versets treize à quinze, que le Christ commença à enseigner à Ses disciples la croix, typifiant ainsi l’histoire de l’assemblée de camp d’Exeter jusqu’au 22 octobre 1844. Au commencement du mouvement réformateur des cent quarante-quatre mille, les « événements liés à la clôture du temps de grâce » furent descellés, et à la fin du mouvement des cent quarante-quatre mille, les « événements liés à la clôture du temps de grâce » sont descellés dans l’histoire cachée du verset quarante.

“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

«Aujourd’hui, dans l’esprit et la puissance d’Élie et de Jean-Baptiste, des messagers établis par Dieu attirent l’attention d’un monde voué au jugement sur les événements solennels qui doivent bientôt se produire en rapport avec les dernières heures du temps de grâce et l’apparition du Christ Jésus comme Roi des rois et Seigneur des seigneurs.» Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

Amanxuwa lama “hlanganiswe lokuvalwa kwesikhathi somusa” yiwo amanxuwa avulwa emlandweni ofihliweyo wevesi letshumi lane. KuZakariya isahluko sesithathu izigcawu zokucina zokwahlulela okuphenyayo zivezwa ngomfanekiso. Ukuphefumulelwa kuhlanganisa ubufakazi bukaZakariya lalabo abaphawulweyo kuHezekeli isahluko sesificamunwemunye.

“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. 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, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

“Vëllezërit e Perëndisë po psherëtijnë dhe po qajnë për shkak të neverive që bëhen në vend. Me lot ata i paralajmërojnë të ligjtë për rrezikun e tyre, ndërsa shkelin ligjin hyjnor, dhe me një pikëllim të pashprehshëm përulen para Zotit për shkak të shkeljeve të tyre. Të ligjtë tallen me pikëllimin e tyre, përqeshin thirrjet e tyre solemne dhe përbuzin atë që e quajnë dobësinë e tyre. Por ankthi dhe përulja e popullit të Perëndisë janë dëshmi e pagabueshme se ata po rifitojnë forcën dhe fisnikërinë e karakterit të humbur si pasojë e mëkatit. Pikërisht sepse po i afrohen më shumë Krishtit dhe sytë e tyre janë të ngulitur mbi pastërtinë e Tij të përsosur, ata e dallojnë kaq qartë mëkatshmërinë tepër të madhe të mëkatit. Pendesa dhe vetëpërulja e tyre janë pafundësisht më të pranueshme në sytë e Perëndisë sesa fryma vetëbesuese e krenare e atyre që nuk shohin asnjë arsye për t’u vajtuar, që përçmojnë përulësinë e Krishtit dhe që pretendojnë përsosmëri ndërkohë që shkelin ligjin e shenjtë të Perëndisë. Butësia dhe përulësia e zemrës janë kushtet për forcë dhe fitore. Kurora e lavdisë i pret ata që përulen te këmbët e kryqit. Lum këta vajtues, sepse ata do të ngushëllohen.”

“The faithful, praying ones are, as it were, shut in with God. 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 their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

Waaminni, namoonni kadhatan, akka taʼetti, Waaqayyoo wajjin keessatti cufamanii jiru. Isaan ofii isaanii hammam jabaatanii akka eegan hin beekan. Seexanaan kakaafamanii, bulchitoonni mootummaa addunyaa kanaa isaan balleessuuf barbaadu; garuu utuu ija isaanii banamee, akkuma iji hojjetaa Eliishaa Dootaanitti baname sana, ergamoota Waaqayyoo naannoo isaanii qubatanii jiran ni argu turan; isaanis ifa isaanii fi ulfina isaanii tiin loltoota dukkanaa toʼatanii dhaabanii jiru.

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, 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.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet 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. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them 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.’”

“Waaqni Waaqayyoo utuu fuula Isaa duratti lubbuu isaanii gad of deebisanii, qulqullina garaa kadhachaa jiranii, ajajni ni kenname, ‘uffata xuraaʼaa sana isaan irraa fuudhaa’; dubbiin jajjabeessaanis ni dubbatame, ‘Kunoo, ani hammina kee si irraa dabarsee, uffata jijjiirraa sitti uffisa.’ Wanti uffisaman uffata mudaa hin qabne qajeelummaa Kiristoos. Inni kun ijoollee Waaqayyoo warra qoraman, qorama keessa darban, garuu amanamoo taʼan irratti ni kaaʼama. Hafteen tuffatamte uffata ulfina qabeessa ni uffatti; siʼachi gonkumaa xuraaʼina addunyaa kanaatiin hin xuraaʼamtu. Maqaan isaanii macaafa jireenyaa Hoolichaa keessatti ni hafa; amanamoota bara hundumaa keessaa galmeeffamanii jiru. Isaan gowwoomsaa gowwoomsituu sanaa ni morman; iyya ajajaa isa bineensichaatiin amanamummaa isaanii irraa hin garagalfamne. Amma mala qortuu sanaa hundumaa irraa bara baraan ni eegamu. Cubbuun isaanii maddisiisaa cubbuutti ni dabarfama. Hafteen sun immoo dhiifama argachuu fi fudhatama argachuu qofa miti, ulfinaanis ni kabajamti. ‘Mata-dhuunni bareedaan’ mataa isaanii irra ni kaaʼama. Isaan akka moototaa fi lubootaatti Waaqayyoof taʼu. Yeroo Seexanni himannaa isaa dhiyeessaa fi garee kana balleessuuf barbaadaa turetti, ergamoonni qulqulloon, utuu hin mulʼatin, asii fi achi deddeebiʼaa, chaappaa Waaqayyoo isa jiraataa isaanii irratti kaaʼaa turan. Isaan kun warra Tulluu Xiyoon irratti Hoolicha wajjin dhaabbatan; maqaan Abbaa isaanii adda isaanii irratti barreeffameera. Isaan fuula teessoo mootummaa duratti faarfannaa haaraa sana ni faarfatu; faarfannaa namni tokko iyyuu barachuu hin dandeenye, warra dhibba afurtamaa fi afur kuma sana malee, warra lafa irraa bitamanii dha. ‘Isaan kun warra Hoolicha bakka inni dhaqu hundatti isa duukaa buʼan. Isaan kun keessaa namoota irraa bitaman, Waaqayyoofii fi Hoolichaaf jechuunis firii jalqabaa taʼanii. Afaan isaanii keessattis sobni hin argamne; isaan fuula teessoo mootummaa Waaqayyoo duratti mudaa hin qaban.’”

“Now is reached the complete fulfillment of those 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.’ 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.”’ Testimonies, volume 5, 474–476.

«Сега се достига пълното изпълнение на онези думи на Ангела: „Чуй сега, Исусе, първосвещенико, ти и другарите ти, които седят пред тебе; защото те са хора за знамение; защото, ето, Аз ще доведа слугата Си, Отрасъла.“ Христос се открива като Изкупител и Освободител на Своя народ. Сега наистина остатъкът са „хора за знамение“, тъй като сълзите и унижението на тяхното странстване отстъпват място на радост и чест в присъствието на Бога и на Агнето. „В онзи ден клонът Господен ще бъде красив и славен, и плодът на земята — превъзходен и прекрасен за избавените от Израиля. И ще се случи, че останалият в Сион и оцелелият в Ерусалим ще бъде наречен свят — всеки, който е записан между живите в Ерусалим.“» Свидетелства, том 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Aba dubu ijana na mirongo ine na enye bo mu gitabu c’Ivyahishuwe ni bo mugwi wa Ezekiyeli “bashirwako ikimenyetso” uko “baniha kandi barira” kubera ibizira biri mu gihugu. Bashirwako ikimenyetso igihe bahabwa impuzu y’ubugororotsi bwa Kristo n’igitambaro ciza co ku mutwe kigereranya “abami n’abaherezi” ba Petero, abahora batari abantu b’Imana, ariko ubu bakaba bamaze gucika abantu b’Imana.

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

Mais vous êtes une race élue, un sacerdoce royal, une nation sainte, un peuple acquis, afin que vous annonciez les vertus de celui qui vous a appelés des ténèbres à sa merveilleuse lumière; vous qui autrefois n’étiez pas un peuple, mais qui êtes maintenant le peuple de Dieu; vous qui n’aviez pas obtenu miséricorde, mais qui maintenant avez obtenu miséricorde. Bien-aimés, je vous exhorte, comme étrangers et voyageurs, à vous abstenir des convoitises charnelles, qui font la guerre à l’âme; ayant au milieu des Gentils une conduite honnête, afin que, là même où ils vous calomnient comme si vous étiez des malfaiteurs, ils glorifient Dieu, au jour de la visitation, à cause des bonnes œuvres qu’ils observent en vous. 1 Pierre 2:9–12.

Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

Maintenant donc, si vous obéissez véritablement à ma voix et si vous gardez mon alliance, vous serez pour moi un trésor particulier parmi tous les peuples ; car toute la terre est à moi. Et vous serez pour moi un royaume de sacrificateurs et une nation sainte. Telles sont les paroles que tu diras aux enfants d’Israël. Exode 19:5, 6.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

「この地上の歴史の終末の時にあたり、神がその戒めを守る民と結ばれる契約は新たにされるのである。『その日、わたしは彼らのために、野の獣、空の鳥、地を這うものと契約を結ぶ。また、弓と剣と戦いを地から断ち、彼らを安らかに伏させる。わたしはあなたをとこしえにわたしのものとしてめとる。まことに、義と公正と慈しみと憐れみとをもって、あなたをわたしのものとしてめとる。さらに、真実をもって、あなたをわたしのものとしてめとる。あなたは主を知るようになる。』」

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

“‘আর সেই দিনে এমন ঘটিবে, সদাপ্রভু কহেন, আমি শুনিব; আমি আকাশমণ্ডলের কথা শুনিব, আর আকাশমণ্ডল পৃথিবীর কথা শুনিবে; আর পৃথিবী ধান্য, দ্রাক্ষারস ও তৈলের কথা শুনিবে; আর তাহারা যিষ্রিয়েলের কথা শুনিবে। এবং আমি তাহাকে আপন উদ্দেশে পৃথিবীতে বপন করিব; এবং যে দয়া প্রাপ্ত হয় নাই, তাহার প্রতি আমি দয়া করিব; আর যাহারা আমার প্রজা ছিল না, তাহাদিগকে আমি বলিব, তোমরা আমার প্রজা; আর তাহারা বলিবে, তুমি আমার ঈশ্বর।’ হোশেয় 2:14–23।”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘ਸੇ ਦਿਨ ਵਿੱਚ, ... ਇਸਰਾਏਲ ਦਾ ਬਚਿਆ ਹੋਇਆ ਹਿੱਸਾ ਅਤੇ ਯਾਕੂਬ ਦੇ ਘਰਾਣੇ ਵਿੱਚੋਂ ਬਚ ਨਿਕਲੇ ਹੋਏ ਲੋਕ ... ਸੱਚਾਈ ਨਾਲ ਯਹੋਵਾਹ, ਇਸਰਾਏਲ ਦੇ ਪਵਿੱਤਰ ਉੱਤੇ ਆਸਰਾ ਰੱਖਣਗੇ।’ ਯਸਾਯਾਹ 10:20. ‘ਹਰ ਕੌਮ, ਅਤੇ ਕੁਲ, ਅਤੇ ਬੋਲੀ, ਅਤੇ ਲੋਕ’ ਵਿੱਚੋਂ ਅਜੇਹੇ ਲੋਕ ਹੋਣਗੇ ਜੋ ਖੁਸ਼ੀ ਨਾਲ ਇਸ ਸੰਦੇਸ਼ ਦਾ ਜਵਾਬ ਦੇਣਗੇ, ‘ਪਰਮੇਸ਼ੁਰ ਤੋਂ ਡਰੋ, ਅਤੇ ਉਸ ਦੀ ਮਹਿਮਾ ਕਰੋ; ਕਿਉਂਕਿ ਉਸ ਦੇ ਨਿਆਂ ਦੀ ਘੜੀ ਆ ਪਹੁੰਚੀ ਹੈ।’ ਉਹ ਹਰ ਉਸ ਮੂਰਤੀ ਤੋਂ ਮੁੜ ਜਾਣਗੇ ਜੋ ਉਨ੍ਹਾਂ ਨੂੰ ਇਸ ਧਰਤੀ ਨਾਲ ਬੰਨ੍ਹਦੀ ਹੈ, ਅਤੇ ‘ਉਸ ਦੀ ਉਪਾਸਨਾ ਕਰਨਗੇ ਜਿਸ ਨੇ ਅਕਾਸ਼, ਧਰਤੀ, ਸਮੁੰਦਰ ਅਤੇ ਪਾਣੀਆਂ ਦੇ ਚਸ਼ਮੇ ਬਣਾਏ।’ ਉਹ ਆਪਣੇ ਆਪ ਨੂੰ ਹਰ ਫੰਧੇ ਤੋਂ ਆਜ਼ਾਦ ਕਰ ਲੈਣਗੇ, ਅਤੇ ਸੰਸਾਰ ਦੇ ਸਾਹਮਣੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਦਇਆ ਦੇ ਸਮਾਰਕਾਂ ਵਾਂਗ ਖੜੇ ਹੋਣਗੇ। ਹਰ ਇਕ ਦਿਵਯ ਮੰਗ ਦੇ ਆਗਿਆਕਾਰੀ ਹੋਣ ਕਰਕੇ, ਉਹ ਦੂਤਾਂ ਅਤੇ ਮਨੁੱਖਾਂ ਦੁਆਰਾ ਉਨ੍ਹਾਂ ਵਜੋਂ ਪਛਾਣੇ ਜਾਣਗੇ ਜੋ ‘ਪਰਮੇਸ਼ੁਰ ਦੇ ਹੁਕਮਾਂ ਅਤੇ ਯਿਸੂ ਦੇ ਵਿਸ਼ਵਾਸ ਨੂੰ ਮੰਨਦੇ ਹਨ।’ ਪਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ 14:6–7, 12.”

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Воистину, наступят дни, говорит Господь, когда пахарь будет настигать жнеца, и топчущий виноград — сеющего семя; и горы будут источать сладкое вино, и все холмы растают. И возвращу Я плен народа Моего, Израиля, и они отстроят опустошённые города и будут жить в них; насадят виноградники и будут пить вино из них; устроят также сады и будут вкушать плоды их. И насажу их на земле их, и уже не будут они исторгнуты из земли своей, которую Я дал им, говорит Господь, Бог твой. Амос 9:13–15.’” Review and Herald, 26 февраля 1914 г.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

E matuā manino ana, mai i te wā ka hiritia ai te whakatupuranga kōwhiri whakamutunga o te kotahi rau whā tekau mā whā mano, e toe tonu ana ētahi Tauiwi ka taea tonutia te whakaaweawe e te āhua noho (conversation) o te kotahi rau whā tekau mā whā mano i te rā o te toronga mai ki te Tauiwi.

“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

“মানবীয় ক্ষমতা ও মানবীয় পরাক্রম ঈশ্বরের মণ্ডলী প্রতিষ্ঠা করেনি, এবং সেগুলো একেও ধ্বংস করতে পারে না। মানবশক্তির শিলার উপর নয়, বরং যুগযুগান্তরের শিলা খ্রিষ্ট যীশুর উপরই মণ্ডলী প্রতিষ্ঠিত হয়েছে, ‘এবং পাতালের দ্বারসমূহ ইহার বিরুদ্ধে পরাক্রমী হইবে না।’ Matthew 16:18. ঈশ্বরের উপস্থিতি তাঁর কার্যকে স্থিরতা প্রদান করে। ‘অধ্যক্ষগণের উপরে, কিংবা মনুষ্যপুত্রের উপরে, তোমরা নির্ভর করিও না,’—এই বাক্যই আমাদের নিকট আসে। Psalm 146:3. ‘নীরবতায় ও বিশ্বাসে তোমাদের শক্তি হইবে।’ Isaiah 30:15. ন্যায়ের চিরন্তন নীতিমালার উপর প্রতিষ্ঠিত ঈশ্বরের গৌরবময় কার্য কখনও ব্যর্থতায় পর্যবসিত হইবে না। ইহা শক্তি হইতে শক্তিতে অগ্রসর হইবে, ‘পরাক্রম দ্বারা নয়, শক্তি দ্বারা নয়, কিন্তু আমার আত্মার দ্বারা, সৈন্যবাহিনীগণের সদাপ্রভু কহেন।’ Zechariah 4:6.”

“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

La promesse: «Les mains de Zorobabel ont fondé cette maison; ses mains l’achèveront aussi», s’accomplit littéralement. Verset 9. «Les anciens des Juifs bâtirent, et ils prospérèrent par la prophétie d’Aggée, le prophète, et de Zacharie, fils d’Iddo. Ils bâtirent et l’achevèrent, selon l’ordre du Dieu d’Israël, et selon l’ordre de Cyrus, de Darius et d’Artaxerxès, roi de Perse. Et cette maison fut achevée le troisième jour du mois d’Adar [le douzième mois], ce qui était dans la sixième année du règne du roi Darius.» Esdras 6:14, 15. — Prophètes et Rois, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Les versets treize à quinze représentent les événements prophétiques qui conduisent à la clôture du temps de grâce pour les observateurs du sabbat lors de la loi dominicale. Ils représentent également la troisième des trois étapes du verset dix de Daniel douze. Le verset dix est la « purification », les versets onze et douze représentent le fait d’être « blanchis », et les versets treize à quinze représentent l’épreuve décisive où les vierges observant le sabbat sont « éprouvées ».

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Mensahe a maikuyog iti libro ni Daniel ket maiyanninaw babaen iti sirmata ti Karayan Ulai iti kapitulo pito agingga siam, ket ti akinruar a mensahe ket maiyanninaw babaen iti sirmata ti Karayan Hiddekel iti kapitulo sangapulo agingga sangapulo ket dua. Ti kapitulo sangapulo ket dua ti pannakaileppasan dagiti agpadpada a sirmata, iti uneg ken iti ruar, ket iparangarangna ti wagas a panangipatacder ken panangdalus ni Cristo kadagiti sangagasut ket uppat a ribo. Dagiti bersikulo sangapulo agingga sangapulo ket innem ket itakderda ti nailemmeng a pakasaritaan ti bersikulo kwarenta manipud 1989 agingga iti Sunday law ti bersikulo kwarenta ket maysa ken sangapulo ket innem. Dagiti bersikulo a maipaay iti nailemmeng a pakasaritaan ket itakderda ti naan-anay a pannakatungpal ti bersikulo sangapulo iti kapitulo sangapulo ket dua.

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. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

Nhiều người sẽ được thanh tẩy, được làm cho trắng sạch, và được thử luyện; nhưng kẻ ác sẽ cứ làm điều ác; chẳng một kẻ ác nào sẽ hiểu; còn những người khôn ngoan sẽ hiểu. Và từ lúc của lễ hằng ngày bị cất đi, và sự gớm ghiếc làm nên hoang vu được dựng lên, sẽ là một ngàn hai trăm chín mươi ngày. Phước cho người nào chờ đợi và đạt đến một ngàn ba trăm ba mươi lăm ngày. Đa-ni-ên 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

Les « sages » qui comprennent les versets dix à seize et qui ont été scellés à la fois « intellectuellement » et « spirituellement » sont ceux qui comprennent le message prophétique extérieur représenté dans l’histoire cachée du verset quarante, et ils ont été « intellectuellement » affermis dans cette compréhension avant la loi dominicale. Les « sages » sont ceux qui ont été transformés par le message intérieur représenté par Apocalypse chapitre onze et verset onze, et ils se sont affermis dans cette expérience avant la loi dominicale.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“ඥානවන්තයන්” නම් “බලා සිටීම” සමඟ සම්බන්ධ වූ “ආශීර්වාදය” ලැබූ අයයි; එමඟින් එක් ලක්ෂ හතළිස් හතරදහස, කන්‍යාවන් දසදෙනා පිළිබඳ අනාවැකියේ සම්පූර්ණ සහ අන්තිම ඉෂ්ටවීම ඉටු කරන අය ලෙස සලකුණු කරනු ලැබේ. එළිදරව් පොත 11:11, 2023 ජූලි මාසයේදී ළඟා විය; එමඟින් “අවසාන කාලය” සලකුණු කරනු ලැබේ, එහිදී දානියෙල් සහ එළිදරව් පොත් දෙකම සාක්ෂිකරුවන් දෙදෙනෙකු මඟින් සලකුණු කරන අන්දමින්, 2023 ජූලි මාසයේදී මුද්‍රාවෙන් නිදහස් කරන ලද දැනුමේ වැඩිවීම, එක් ලක්ෂ හතළිස් හතරදහසගේ මුද්‍රා තැබීමේ ක්‍රියාවලිය හඳුනා දෙයි. එකොළහට එකොළහ එකතු කළ විට විසිදෙකක් වේ; එය දේවත්වය හා මනුෂ්‍යත්වය එකමුතුවන බවේ සංකේතයකි. තවද, එක් ලක්ෂ හතළිස් හතරදහස උපදවන අදියර තුනකින් යුත් පවිත්‍රීකරණ ක්‍රියාවලිය ජයගන්නා අය, දානියෙල් 12:12හි හඳුනාගනු ලැබෙති; එය පල්මෝනිගේ තවත් අත්සනක් සපයන්නේ, දොළහ ගුණ දොළහ එක ලක්ෂ හතළිස් හතරදහසට සමාන වන බැවිනි.

We will continue this study in the next article.

Tutaendelea na somo hili katika makala inayofuata.