We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Eçi li historia sekuensial di eventonan profétiko ku ta keda identifiká pa medio di e historia skondí di e siete trueno-nan, ku ta representá den Revelashon kapítulonan diesun te ku diestrès. Nos no a yega ainda na e punto den e desaroyo di e eventonan akí, kaminda nos lo superponé e historia di e kueru di Protestantismo i e kueru di Republicanismo. Tampoko nos no a prepará ainda un base di komprondementu pa señalá ku presishon e papel di Islam den e mensahe di e Midnight Cry. Tin, sinembargo, un berdat masha importante konektá ku e eventonan akí, ku ta identifiká kiko un persona mester hasi ora nan komprondé e berdatnan ku ta keda deseyá. E bendishon di Revelashon ta inkluí e responsabilidat di “warda” e kosnan ku ta skirbí.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Die Geschichtslinie, die entsiegelt wird, vermittelt die schöpferische Kraft Gottes denen, die hören, lesen und bewahren wollen, was darin geschrieben steht. Daher ist es nun an der Zeit, unsere Betrachtung von Jesajas letzter prophetischer Darstellung sowie der Offenbarung, Kapitel elf bis dreizehn, zu unterbrechen, um die Bedeutung der „dreieinhalb Tage“ zu bestimmen, während deren Elia und Mose tot auf der Straße der Informations-Superautobahn lagen, die durch das Tal der dürren Totengebeine führt. Was wir nun erkennen werden, ist die Symbolik der „Wüste“.

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Dans le dernier article, nous avons identifié quatre témoins prophétiques de la succession des événements établie par l’histoire cachée des sept tonnerres : la ligne de l’image du Christ, la ligne des deux témoins, la ligne de l’image de la bête, et la ligne du roi contrefait du nord.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

La seconde moitié de la lignée du faux roi du nord commence avec l’investiture de la papauté en 538. Alors la papauté, le faux roi du nord spirituel, foula aux pieds Jérusalem spirituelle et Israël spirituel pendant mille deux cent soixante ans.

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.

Og þeir munu falla fyrir sverðsegg, og verða herleiddir í útlegð meðal allra þjóða; og Jerúsalem mun fótum troðin verða af heiðingjunum, uns tímar heiðingjanna eru fullnaðir. Lúkas 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Yohane yategetswe gupima ahakirizwa n’ingabo, ariko kandi yategetswe gusigaza urugo rw’inyuma, kuko rwari rwarahawe abanyamahanga imyaka igihumbi na magana abiri na mirongo itandatu.

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.

A ndzi nyikiwa lihlanga leri fanaka ni nhonga; kutani ntsumi yi yima, yi ku: “Pfuka, u pima tempele ya Xikwembu, ni alitari, ni lava khongerelaka eka yona. Kambe rivala leri nga ehandle ka tempele u ri siya, u nga ri pimi; hikuva ri nyiketiwe eka Vamatiko; naswona muti lowo kwetsima va ta wu kandziyela ehansi tin’hweti ta mune wa khume ni timbirhi.” Nhlavutelo 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yoane na Luka batatoli ete Bapakano “bakonyata na makolo” “Yelusaleme,” na boumeli ya “sanza ntuku minei na mibale.” Yoane ayebisi molai ya ntango yango, mpe Luka atiaki elembo na nsuka ya lisolo yango. Batatoli oyo mibale bazali kolobela motuna ya Danyele mokapo mwa mwambe, molongo ya zomi na misato.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Puis j’entendis parler un saint; et un autre saint dit à celui qui parlait: Jusqu’à quand durera la vision concernant le sacrifice perpétuel et le péché dévastateur, pour livrer le sanctuaire et l’armée à être foulés aux pieds? Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

বিশ্রামস্থল এবং বাহিনী কতকাল পদদলিত হইবে—এই প্রশ্নটি সেই দুই বিধ্বংসী শক্তিকে চিহ্নিত করে, যাহারা যিরূশালেমকে পদদলিত করার কার্য সম্পন্ন করিবে; দানিয়েলে যিরূশালেমকে “বিশ্রামস্থল” এবং “বাহিনী” উভয়রূপে উপস্থাপন করা হইয়াছে। জে. এন. অ্যান্ড্রুজ যেরূপে এই পদের যথার্থ ভিত্তিগত উপলব্ধি প্রকাশ করিয়াছেন, তাহা এই যে, উক্ত পদে দুই বিধ্বংসী শক্তিকে নির্দেশ করা হইয়াছে, যাহারা বিশ্রামস্থল ও বাহিনী উভয়কেই পদদলিত করিয়াছিল। উক্ত পদের দ্বারা চিহ্নিত প্রথম বিধ্বংসী শক্তি হইল পৌত্তলিকতা, এবং দ্বিতীয়টি হইল পাপীয়তন্ত্র। “বাহিনী” শব্দটি দানিয়েলের সেই অভিব্যক্তি, যাহাকে যোহন মন্দিরে—অর্থাৎ যিরূশালেমে—“উপাসকগণ” বলিয়া চিহ্নিত করিয়াছেন।

“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

“DANIEL 8-TA DU’AA ‘BARBAADINAA’ JIRU.—Xaqiiqadan waxaa si aad u cad u muujiyey Josiah Litch, sidaas darteed waxaan halkan ku soo bandhigaynaa erayadiisii:

“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

«В английском тексте в настоящее время читается: “ежедневная жертва”. Но в оригинале нет ничего подобного жертве. Это признаётся всеми. Это глосса, или толкование, внесённое переводчиками. Подлинное чтение таково: “ежедневное и мерзость запустения”, причём “ежедневное” и “мерзость” соединены союзом “и”; ежедневное запустение и мерзость запустения. Это две опустошающие силы, которым надлежало опустошать святилище и воинство».—Prophetic Expositions, Volume 1, page 127.

“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

“Ae e matala lava o le malumalu ma le ʻau sa tatau ona solia i lalo e le taulaga i aso uma ma le solitulafono o le faatafunaga. O le faitauga ma le faaeteete o le fuaiupu e 13 e faamautuina ai lenei manatu. Ma o lenei mea moni e faavaeina ai foʻi se isi, o lona uiga: o nei faatafunaga e lua o ituaiga tetele ia e lua na taumafai ai Satani e faatoʻilaloina le tapuaʻiga ma le galuega a Ieova. O saunoaga a Mr. Miller e uiga i le uiga o nei upu e lua, ma le ala na mulimuli ai o ia lava i le sailia o lea uiga, ua tuuina atu i lalo o le ulutala lenei:”

“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

“LES DEUX DÉSOLATIONS SONT LE PAGANISME ET LA PAPAUTÉ”

“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

“«J’ai poursuivi ma lecture, et je ne pouvais trouver aucun autre cas où cela [le continuel] se rencontrât, sinon dans Daniel. Alors [à l’aide d’une concordance], j’ai pris les mots qui s’y rattachaient: “ôter”; il ôtera “le continuel”; “depuis le temps où le continuel sera ôté”, etc. J’ai continué ma lecture, pensant que je ne trouverais aucune lumière sur le texte; enfin, j’en vins à 2 Thessaloniciens 2:7, 8. “Car le mystère de l’iniquité agit déjà; il faut seulement que celui qui le retient encore ait disparu, et alors paraîtra l’impie”, etc. Et lorsque j’en fus arrivé à ce texte, oh! comme la vérité parut claire et glorieuse! La voilà! C’est cela, “le continuel”!» Eh bien maintenant, que veut dire Paul par “celui qui le retient encore”, ou l’empêche? Par “l’homme du péché” et “l’impie”, on entend la papauté. Eh bien, qu’est-ce donc qui empêche la papauté d’être révélée? Pourquoi, c’est le paganisme; eh bien alors, “le continuel” doit signifier le paganisme.» —Second Advent Manual, page 66.» J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Na ho phethahatsoa ha “linako tse supileng” tsa Levitike mashome a mabeli a metso e tšeletseng, bohetene ba hatakela sehalalelo le lebotho ka lilemo tse sekete le makholo a mabeli a tšeletseng a metso e tšeletseng, ’me hamorao bopapa ba etsa mosebetsi o tšoanang ka lilemo tse ling tse sekete le makholo a mabeli a tšeletseng a metso e tšeletseng. Bopapa bo ne bo hataketse Jerusalema ka lilemo tse sekete le makholo a mabeli a tšeletseng a metso e tšeletseng ho ea ka Luka le Johanne, ho fihlela bopapa bo amohela leqeba la bona le bolaeang ka 1798. Ha ho tlosoa lilemo tse sekete le makholo a mabeli a tšeletseng a metso e tšeletseng ho 1798, ho fihleloa ho 538. Ha ho tlosoa lilemo tse sekete le makholo a mabeli a tšeletseng a metso e tšeletseng ho 538, ho fihleloa ho 723 BC, ha Assyria, morena oa leboea ka ho toba mehleng eo, a isa ’muso o ka leboea oa Iseraele bokhobeng.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yohane anangoreva bedzi makore ane chiuru chimwe namazana maviri nemakumi matanhatu ayo upapa hwakatsika-tsika pasi nzvimbo tsvene neuto, asi Ruka anotaura nezvenguva dzose dziri mbiri dzemakore ane chiuru chimwe namazana maviri nemakumi matanhatu idzo chihedheni noupapisti zvakatsika-tsika Jerusalema, nokuti anoti “kusvikira nguva dzavaHedheni dzazadziswa.” Ruka anoratidza kutsikwa-tsikwa pasi kweJerusalema sechinhu chinopfuura “nguva” imwe chete, nokuti anokuti ndiko kuzadziswa kwe“nguva” dzavaHedheni.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Ndĩa ya ma, mwaka wa 1856, Uadventista wa Miller uligeuka kuwa wa Laodikia, na miaka saba baadaye wakaikataa kweli ya “nyakati saba” ya Walawi ishirini na sita, kwa hiyo haiwezekani kwa Uadventista kuyaona mambo haya mepesi ya Kibiblia. Jambo ninalolitambua ni hili: kwamba historia iliyofichika ya ngurumo saba, ambayo hutambulisha alama tatu za njia, na kipindi cha wakati kati ya alama ya kwanza na ya pili, kisha kipindi cha pili cha wakati kati ya alama ya pili na ya tatu, imewakilishwa ndani ya mstari wa unabii wa mfalme bandia wa kaskazini.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Ligne sa te kòmanse an 723 anvan Jezi Kris, lè wayòm nò Izrayèl la te tonbe nan esklavaj anba men wa Asiri a, yon wa nò literal. Apre sa, an 538, wa nò espirityèl la te resevwa pouvwa, epi li te pilonnen Jerizalèm espirityèl la pandan yon lòt mil desan swasant ane, jouk li te resevwa yon blesi mòtèl an 1798. Depi 723 anvan Jezi Kris rive 538, pisans ki te kenbe Izrayèl anba soumèt la te toujou pisans payen.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Ang linya ni Cristo ay tumutukoy sa pagpapahid sa tunay na hari ng hilaga sa Kaniyang bautismo noong taong 27, at makalipas ang isanlibo at dalawang daan at animnapung makahulang araw, Siya ay ipinako sa krus. Ang Kaniyang mga alagad ay binigyang-kapangyarihan noon upang iharap ang mensahe ng tunay na hari ng hilaga, hanggang sa pagbato kay Esteban noong taong 34. Ang tanging pagkakataon na si Cristo ay hindi lumakad sa buong isanlibo at dalawang daan at animnapung araw ng Kaniyang ministeryo ay nang Siya ay sumakay papasok sa Jerusalem sa matagumpay na pagpasok. Samakatuwid ay niyurakan Niya ang Jerusalem sa loob ng isanlibo at dalawang daan at animnapung araw, gaya rin ng ginawa ng Kaniyang mga alagad pagkatapos ng krus. Kapuwa ang dalawang linyang ito, ang huwad na hari ng hilaga at si Cristo, ang tunay na hari ng hilaga, ay niyurakan ang Jerusalem at ang hukbo sa loob ng isanlibo at dalawang daan at animnapung araw.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Le paganisme était une contrefaçon du système d’adoration du service du sanctuaire terrestre des Juifs littéraux, et le papalisme est une contrefaçon du service du sanctuaire céleste des Juifs spirituels. Les mille deux cent soixante années du paganisme étaient parallèles aux mille deux cent soixante jours du Christ, et les mille deux cent soixante années du papalisme étaient parallèles aux mille deux cent soixante jours des disciples.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Ang bawat isa sa dalawang linya ay naglalaman ng magkakaparehong propetikong balangkas ng nakatagong kasaysayan ng pitong kulog, na nagsimulang hayagang mabuksan noong Hulyo, 2023. Ang pagbubukas na iyon ay naisakatuparan, sa isang bahagi, sa pamamagitan ng pagkilala sa unang kabiguan ng kilusang Millerite. Ang kanilang unang kabiguan ang nagpasimula ng isang yugto ng panahon na tinawag na “panahon ng paghihintay” sa talinghaga ng sampung dalaga. Ang “panahon ng paghihintay” ay nagtapos sa pulong-kampo sa Exeter, New Hampshire, nang ang mensahe ng Sigaw sa Hatinggabi ay lubos nang naitatag. Ang pulong-kampo sa Exeter ang naging ikalawang pananda, na pagkatapos ay nagpasimula ng isang yugto ng panahon kung kailan ipinahayag ang mensahe ng Sigaw sa Hatinggabi, hanggang sa dumating ang ikatlong pananda ng paghuhukom at ang huling kabiguan.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Those three waymarks were the first disappointment, the message of the Midnight Cry, and the final disappointment. These three waymarks correspond to the Hebrew word “truth,” which is composed of the first, the thirteenth, and the last letter of the Hebrew alphabet. The first and the last, both being disappointments, represent the signature of Alpha and Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Në historinë millerite nuk ka asnjë paraqitje të drejtpërdrejtë të një mijë e dyqind e gjashtëdhjetë ditëve, megjithatë historia millerite është historia e lëvizjes së parë dhe, për rrjedhojë, tipifikon lëvizjen e fundit. Historia e zhgënjimit të parë në lëvizjen e fundit filloi më 18 korrik 2020 dhe ajo ilustrohet te Zbulesa, kapitulli njëmbëdhjetë. Te Zbulesa, kapitulli njëmbëdhjetë, dy dëshmitarët vriten, duke shënuar zhgënjimin e parë në lëvizjen e fundit, i cili u tipifikua nga lëvizja e parë.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

In Offenbarung elf leitete die Enttäuschung einen Zeitraum von eintausendzweihundertsechzig Tagen ein, während dessen ihre toten Leiber auf der Straße lagen, und kennzeichnete so die Verweilzeit des Gleichnisses. Bei ihrer Auferstehung werden sie in derselben Stunde wie das Gericht des Sonntagsgesetzes als Panier emporgehoben. Die Geschichte der zwei Zeugen umfasst einen symbolischen Zeitraum von eintausendzweihundertsechzig Tagen.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Les détails du mouvement du troisième ange dans l’histoire cachée des sept tonnerres fournissent bien plus de précisions que les autres lignes parallèles; toutefois, la ligne du troisième ange, la ligne du véritable roi du Nord et la ligne du roi du Nord contrefait possèdent toutes les mêmes caractéristiques prophétiques: un point de départ, suivi d’une période de temps qui atteint un point médian, laquelle est suivie d’une période de temps qui conduit au jugement au point final.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Les mille deux cent soixante jours constituent un élément fondamental de l’histoire cachée des sept tonnerres. Les mille deux cent soixante jours sont symbolisés comme un « désert » dans Apocalypse, chapitre douze.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Et la femme s’enfuit au désert, où elle a un lieu préparé par Dieu, afin qu’on l’y nourrît pendant mille deux cent soixante jours. Apocalypse 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

L’Église s’enfuit au désert pour échapper au piétinement du pouvoir papal pendant mille deux cent soixante ans. Le verset quatorze en fournit un autre témoignage.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Et à la femme furent données les deux ailes d’un grand aigle, afin qu’elle s’envolât au désert, dans le lieu qui lui est préparé, où elle est nourrie un temps, des temps, et la moitié d’un temps, loin de la face du serpent. Apocalypse 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Kaniisaddu waxay ka carartay silcintii masduulaagga iyo baabtiisnimada muddo kun iyo laba boqol iyo lixdan sannadood ah; sidaas daraaddeed “lamadegaanku” waa astaan u ah kunkaas laba boqol iyo lixdanka maalmood. Tiradaas si toos ah toddoba jeer ayay uga muuqataa buugaagta Daanyeel iyo Muujintii, hase yeeshee siyaalo kale oo badan ayay Qorniinka ku dhex metelantaa. Xaalad kasta, waxay u taagan tahay “toddobada wakhti” ee Laawiyiintii labaatan iyo lix.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

पगानवादले ईसा-पूर्व ७२३ देखि सन् ५३८ सम्म पवित्रस्थान र सेनालाई कुल्चेर होस्, वा पापत्वले आत्मिक यरूशलेम र त्यसमा आराधना गर्नेहरूलाई कुल्चेर होस्, यो परमेश्वरका जनहरूले लेवीव्यवस्था अध्याय पच्चीस र छब्बीसमा प्रतिपादित “भूमिका विश्रामदिनहरू” सम्बन्धी करार तोडेको कारण उत्पन्न भएको परमेश्वरका जनहरूको तितरबितर पारिने अवस्थाको एक दृष्टान्त थियो। अध्याय छब्बीसमा यसलाई परमेश्वरको करारको विवाद भनिएको छ।

And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

Et je ferai venir sur vous l’épée, qui vengera la querelle de mon alliance ; et lorsque vous serez rassemblés dans vos villes, j’enverrai la peste au milieu de vous ; et vous serez livrés entre les mains de l’ennemi. Lévitique 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

对上帝圣约的悖逆，使上帝的子民遭致奴役与分散；这在经上被表述为“我立约的争闹”。若不明白这刑罚——但以理称之为摩西的“咒诅”与“誓言”，并且也称为“我立约的争闹”——人就无法看见基督之工作在《但以理书》第九章中所表明的更深意义。怀爱伦著作中对处于老底嘉式瞎眼之上帝子民的一贯评估是：他们不能“由因推果”。你或许自称明白黑暗时代的一千二百六十年，但若你不知道那践踏的“原因”，你就是瞎眼的。

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Na ataimarisha agano na wengi kwa juma moja; na katikati ya juma hilo atasimamisha dhabihu na sadaka; na kwa kuenea kwa machukizo atafanya kuwa ukiwa, hata mpaka mwisho uliokusudiwa; na lile lililoamriwa litamiminwa juu ya aliyeharibiwa. Danieli 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

La confirmation par Christ de l’alliance est directement liée à la « querelle de son alliance ». La durée de la « malédiction » fut de deux mille cinq cent vingt ans, et la durée pendant laquelle Christ confirma cette même alliance fut de deux mille cinq cent vingt jours. En accord avec le mot hébreu « vérité », qui fournit la structure de l’histoire cachée des sept tonnerres, la semaine prophétique au cours de laquelle Christ devait confirmer son alliance comportait trois balises, représentées par la première, la treizième et la dernière lettres de l’alphabet hébreu.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Ngimanyathelo yokuqala yesonto kwakuwumbhabhadiso waKhe, eyesibili kwakuyisiphambano, kanti eyokugcina kwakuwukufa kukaStefanu. Ukwenqaba ukubona “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, njengoba izingelosi zasezulwini zahola uWilliam Miller ukuba azibone “izikhathi eziyisikhombisa,” kususa amandla okubona ngokugcwele sona leso siprofetho lapho uKristu achitha khona igazi laKhe futhi waqinisa sona kanye isivumelwano abantu baKhe basendulo abangokoqobo ababesisilahlile. Wonke umuntu ogcina esindisiwe uyoba nokuqonda okuyingxenye nokungapheleli kwe“qiniso.” Kodwa akekho osindiswayo owenqaba ngamabomu ukubona “iqiniso.” Kukhona indlela eyodwa kuphela eya kuYise, futhi leyo ingoJesu, kanti uJesu uyilo “iqiniso.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Il s’agit d’une compréhension digne d’être méditée, car elle concerne l’alliance de Lévitique vingt-cinq et vingt-six. La « malédiction » des « sept temps » fut attirée sur l’ancien Israël littéral à cause de leur refus de mettre en pratique les prescriptions relatives au repos de la terre et à l’accomplissement des instructions du Jubilé. Ce fut un péché d’omission. La malédiction vint sur eux pour avoir omis une œuvre qu’il leur était commandé d’accomplir, plutôt que parce qu’ils avaient directement transgressé un commandement, tel que : tu ne tueras point ou tu ne déroberas point. Ils ont simplement négligé les prescriptions liées au repos de la terre. Les adventistes qui, pour quelque raison non sanctifiée, n’acceptent tout simplement pas les « sept temps » (que les anges conduisirent William Miller à découvrir), n’ont tout simplement jamais pris le temps d’examiner véritablement la vérité, et accomplissent le même type de rébellion par omission en méprisant la même information de l’alliance que l’ancien Israël littéral a méprisée. Le commencement illustre la fin.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Nzuku nkama moko na ntuku motoba oyo ezali kolobelama na Emoniseli zomi na mibale, mpe oyo eyebanisami lokola “esobe,” ezali elembo ya “ntango nsambo.” Ezala nzuku nkama moko na ntuku motoba ya mosala ya Klisto, mpe nzuku nkama moko na ntuku motoba ya mosala ya bayekoli, nyonso mibale ezali komonisa poso mobimba oyo kondimana ezalaki kokokisama. Ezala mpe mibu nkama moko na ntuku motoba oyo bopakano enyataki bato ya Nzambe, mpe mibu nkama moko na ntuku motoba oyo bopapa enyataki bato ya Nzambe, nyonso mibale ezali komonisa mobimba ya “ntango nsambo” ya elakeli mabe ya Mose.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Dans Apocalypse onze, après mille deux cent soixante jours, les ossements morts sont ramenés à la vie afin d’entrer dans l’alliance en tant que cent quarante-quatre mille. Mais pour qu’ils puissent accomplir cette relation d’alliance, il leur est demandé de remplir les conditions de l’alliance, comme Daniel l’a fait au chapitre neuf. Les conditions de l’alliance des « sept temps » contiennent des directives précises pour ceux qui se trouvent dans le pays de l’ennemi. Lorsque ceux qui s’éveillent à la réalité qu’ils ont été dispersés désirent revenir au Seigneur, Lévitique vingt-six donne les directives quant à la manière dont ils doivent revenir.

And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

তোমাদের মধ্যে যারা অবশিষ্ট থাকবে, তারা তাদের শত্রুদের দেশে নিজেদের অধর্মের কারণে ক্ষয়প্রাপ্ত হবে; এবং তাদের পিতৃপুরুষদের অধর্মের কারণেও তারা তাদের সঙ্গে ক্ষয়প্রাপ্ত হবে। যদি তারা নিজেদের অধর্ম, এবং তাদের পিতৃপুরুষদের অধর্ম, সেই সঙ্গে আমার বিরুদ্ধে যে অপরাধ তারা করেছে, তা স্বীকার করে; এবং এ-ও স্বীকার করে যে, তারা আমার বিরুদ্ধে চলেছে; আর আমি-ও তাদের বিরুদ্ধে চলেছি, এবং তাদের শত্রুদের দেশে এনে দিয়েছি; যদি তখন তাদের অখৎনাপ্রাপ্ত হৃদয় নম্র হয়, এবং তারা তখন নিজেদের অধর্মের শাস্তি গ্রহণ করে: তবে আমি যাকোবের সঙ্গে আমার চুক্তি স্মরণ করব, এবং ইসহাকের সঙ্গে আমার চুক্তিও, আর আব্রাহামের সঙ্গে আমার চুক্তিও আমি স্মরণ করব; এবং আমি সেই দেশও স্মরণ করব। লেবীয় পুস্তক ২৬:৩৯–৪২।

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

La expresión «consumirse» en las Escrituras significa ser disuelto, corrompido y consumido por completo. Consumirse es deteriorarse hasta convertirse en huesos secos y muertos. Y la instrucción señala la muerte, pues representa a aquellos que despiertan a su condición estando «en la tierra de vuestros enemigos».

The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

Mwisumbulushi wa ku mwisho atakayeharibiwa ni mauti. 1 Wakorintho 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 ការខកចិត្តលើកដំបូងក្នុងចលនារបស់ទេវតាទីបីបានកើតឡើង។ វាត្រូវបានធ្វើជានិមិត្តរូបជាមុនដោយការខកចិត្តលើកដំបូងទាំងអស់ផ្សេងទៀតនៅក្នុងខ្សែបន្ទាត់កំណែទម្រង់ព្យាករណ៍ដ៏បរិសុទ្ធ។ អេសេគាល ជំពូក ៣៧ កំណត់អត្តសញ្ញាណប្រជារាស្ត្ររបស់ព្រះនៅថ្ងៃចុងក្រោយថា ត្រូវបានរំលាយ ពុករលួយ និងត្រូវបានបំផ្លាញអស់ទៅ រហូតដល់ពួកគេគ្រាន់តែជាជ្រលងឆ្អឹងស្ងួតនៃមនុស្សស្លាប់ប៉ុណ្ណោះ។ ពួកគេស្ថិតនៅក្នុងដែនដីរបស់សត្រូវ ដែលជាដែនដីនៃសេចក្តីស្លាប់។ ក្នុង វិវរណៈ ជំពូក ១១ សាក្សីទាំងពីរត្រូវបានសម្លាប់ ហើយត្រូវបានទុកចោលនៅតាមផ្លូវ។ ព្យាការីទាំងអស់ស្របគ្នាទៅវិញទៅមក។ ដូច្នេះ ម៉ូសេកំពុងនិយាយទៅកាន់អ្នកដែលស្លាប់នៅតាមផ្លូវដែលរត់កាត់ជ្រលងរបស់អេសេគាល។ ក្នុងស្ថានភាពនៃការខកចិត្តរបស់ពួកគេ ពួកគេទទួលបានសេចក្តីបង្រៀនតាមរយៈយេរេមា។

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Por tanto, así dice el Señor: Si tú te volvieres, yo te restauraré, y estarás delante de mí; y si separares lo precioso de lo vil, serás como mi boca. Vuélvanse ellos a ti; pero tú no te vuelvas a ellos. Jeremías 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremia diberitahukan bahwa, jika ia ingin berbicara bagi Allah, ia harus kembali, dan dengan berbuat demikian ia harus memisahkan yang berharga dari yang hina. Konteks perikop itu menunjukkan bahwa yang hina adalah mereka yang kepadanya ia tidak boleh kembali. Ketika ia digambarkan dalam perikop itu berada dalam keadaan kecewanya, ia menyatakan bahwa ia seorang diri.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Je ne me suis point assis dans l’assemblée des moqueurs, ni ne me suis réjoui; je me suis assis seul, à cause de ta main, car tu m’as rempli d’indignation. Jérémie 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Jeremia hakutegerejwe mu “iteraniro ry’abakobanyi,” kuko yari yicaye wenyine. Ntiyari akwiriye gusubira ku banduye, bo ari bo bagize iteraniro ry’abakobanyi. Mu 1863, Ubadiventisiti bwatangiye gusubira mu “iteraniro ry’abakobanyi” igihe bwagarukiraga ku buryo bwa Bibiliya bw’abakobwa ba Babuloni kugira ngo bwange “ibihe birindwi” bya Mose. Ariko Jeremia arimo avuga by’umwihariko ku minsi y’imperuka kuruta uko avuga ku mateka y’Abamillerite. Igihe abari mu kibaya cy’amagufa yumye bakangukiye ku kuri ko bari mu gihugu cy’abanzi, ntibagomba na rimwe gusubira ku bantu bishimiye urupfu rwabo mu muhanda. Iryo tsinda rishobora gusubira kuri Jeremia, ariko we ntashobora gusubira kuri bo.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Mais s’ils doivent revenir, ils doivent aussi accomplir les prescriptions données par Moïse qui sont directement associées aux « sept temps ». Ceux qui sont morts dans la rue, dans Apocalypse onze, sont morts pendant trois jours et demi, ce qui, prophétiquement, est le « désert ».

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

C’est pourquoi le réveil initial des morts s’accomplit par un message qui fait que les os se rejoignent, mais ils ne sont pas encore vivants. Il faut le message des quatre vents, qui est le message du scellement, pour les transformer en une armée puissante. Le premier message qui les rassemble provient d’une « voix ».

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

慰めよ、慰めよ、わが民を、とあなたがたの神は言われる。エルサレムに優しく語りかけ、これに呼ばわって告げよ、その戦いは終わり、その咎は赦された、と。主の御手より、そのすべての罪のために二倍を受けたからである。荒野で呼ばわる者の声がする、「主の道を備えよ、砂漠にわれらの神のために大路をまっすぐにせよ。すべての谷は高くされ、すべての山と丘は低くされ、曲がったところはまっすぐになり、険しい地は平らになる。」イザヤ書 40:1–4

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

La voix vient du désert, symbole de la dispersion des « sept temps ». Cette voix est dans le désert, car Ézéchiel aussi fut conduit dans la vallée des ossements desséchés. Il rendait témoignage depuis la vallée même, et non de loin.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

La main de l’Éternel fut sur moi, et l’Esprit de l’Éternel me transporta au-dehors et me déposa au milieu de la vallée, laquelle était remplie d’ossements. Ézéchiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

وادी، بیابانِ سه‌ونیم روز است. وعدهٔ آن ندا این است که عصیانِ اورشلیم آمرزیده شده و جنگِ او به پایان رسیده است. این وعده، مُهر شدنِ آن صد و چهل و چهار هزار را که در ایام آخر به انجام می‌رسد، بازمی‌نمایاند. اما آمرزشِ عصیانِ او با این امر مرتبط است که او به‌سبب همهٔ گناهانش «دوچندان» دریافت کرده است. علاجی که موسی عرضه می‌دارد، مستلزمِ اقرار نه تنها به عصیان‌های ایشان، بلکه نیز به عصیان‌های پدران ایشان است. اگر آن فرمان را به‌جا آورند، عصیانِ ایشان آمرزیده خواهد شد.

We will continue these truths in the next article.

Nous poursuivrons ces vérités dans le prochain article.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Yes, gjithë Izraeli e ka shkelur ligjin tënd, madje duke u larguar, që të mos i bindeshin zërit tënd; prandaj mallkimi është derdhur mbi ne, dhe betimi që është shkruar në ligjin e Moisiut, shërbëtorit të Perëndisë, sepse kemi mëkatuar kundër tij. Dhe ai i ka vërtetuar fjalët e tij, të cilat i foli kundër nesh dhe kundër gjykatësve tanë që na gjykonin, duke sjellë mbi ne një e keqe të madhe; sepse nën tërë qiellin nuk është bërë siç është bërë mbi Jeruzalemin. Ashtu siç është shkruar në ligjin e Moisiut, gjithë kjo e keqe ka ardhur mbi ne; megjithatë ne nuk ia paraqitëm lutjen tonë Zotit, Perëndisë tonë, që të ktheheshim nga paudhësitë tona dhe të kuptonim të vërtetën tënde. Danieli 9:11–13.