In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.
Tanieli vahe hongofulu, Kalipeli ʻoku ne fakahoko ʻa e ngāue ʻo hono ʻomi ʻa e fakamatala fakaʻuhinga kakato ʻo e tohi ʻa Tanieli ki he kakai ʻa e ʻOtua ʻi he ngaahi ʻaho fakaʻosi. ʻOku fakafofongaʻi ʻe Tanieli ʻa e kakai ʻa e ʻOtua ʻi he ngaahi ʻaho fakaʻosi, ʻa ia, ʻi he tohi ʻo e Fakahaá, ko e toko teau fāngofulu mā fā afe ia. Ko ia ai, ʻoku ʻā hake ʻa e toko teau fāngofulu mā fā afe ke nau ʻilo kuo fakamoveteveteʻi kinautolu, ʻo hangē ko hono fakafofongaʻi ʻe Tanieli ʻi he vahe hiva. ʻOku nau toe ʻā hake foki ki he mahino ko e ʻahiʻahi lahi ʻa ia ʻoku fakapapauʻi ai honau ikuʻanga taʻengatá ko e ʻahiʻahi ʻo e ʻīmisi ʻo e manu fekai, ʻa ia ʻoku hoko ia ki muʻa pea fakamaʻu silaʻi kinautolu, pea ki muʻa pea tāpuni ʻa e taimi ʻo e ʻaloʻofa ʻi he lao Sapate ʻi he ʻIunaiteti Siteiti. ʻOku nau mamahi koeʻuhi ko e loto-mamahi naʻe fehangahangai mo kinautolu ʻi Siulai 18, 2020, pea ʻi he tuʻunga ko iá, ʻoku ʻoange kiate kinautolu ha mamata kia Kalaisi ʻi he Potu Toputapu ʻAupito, ʻo hangē ko hono fakafofongaʻi ʻe ʻAisea ʻi he vahe ono.
That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.
Umboni uwo, nk’uko ugaragazwa na Daniyeli na Yesaya bombi, utuma babona uko kwangirika kwabo imbere y’Umwami w’icyubahiro, kandi bombi bicishwa bugufi kugeza mu mukungugu. Hanyuma Yesaya yumva ikibazo kibaza uwo Imana yakohereza ku bwoko bwayo, maze Yesaya yitanga, ariko mbere na mbere abanza kwezwa.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.
Ҋа, ма сахьан: «Вай, со вахар вац! ХӀунда аьлча со цӀена доцу белхаш долчу мотттай долу стаг ву, аса а цӀена доцу белхаш долчу мотттай долу халкъан юкъара веха; хӀунда аьлча са бӀаьргашна Паччахьа, тӀеман Эла, гина». ТӀаккха серафимашна юкъара цхьаъ са тӀе декъалвели, шен куьйгахь ламаздан меттигера кхоссалца эцна долу дӀаьхнийн цӀе йоцу коьла а болуш. Из хьоьга са мотттай тӀе диллира, аьлча: «Хьажа, хӀара хьан мотттайга тийна; хьан безамбаккха дӀадаьккхина, хьан къино дуьзна». ТӀаккха аса аьса Делан аз хезира, иштта олуш: «Муьлха ваьккха аса дӀавахийта, тӀаьхьа Тханна муьлха ваха?» ТӀаккха аса аьлла: «ХӀокху со ву; со дӀавохийта». Исаия 6:5–8.
Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.
Yeshaya alisafishwa kwa kaa lililotolewa juu ya madhabahu, na Daniyeli alisafishwa kwa kutazama maono ya kioo chenye kuleta mabadiliko, yanayomfanya mwenye kutazama ageuzwe awe mfano wa ile sura aitazamayo. Yeshaya akaambiwa apeleke ujumbe kwa watu ambao, wakisikia, hawasikii, na, wakiona, hawaoni.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Na akasema, Enenda, ukawaambie watu hawa, Hakika mtasikia, lakini hamtafahamu; na hakika mtaona, lakini hamtatambua. Uufanye moyo wa watu hawa kuwa mnene, na uyafanye masikio yao kuwa mazito, na uyafumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa moyo wao, na kuongoka, na kuponywa. Isaya 6:9, 10.
Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”
Aisaia akeba kumanya obwo alyesigala ng’akwatagana n’abantu abategeera so nga tebamanyi bulungi era nga tebategedde, kyava abuuzza ekibuuzo nti, “okutuusa ddi?”
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.
Naho nane nikavuga nti: Mwami, bizageza ryari? Aransubiza ati: Kugeza aho imigi izasigara yarabaye amatongo itagira uyituyemo, n’amazu akaba nta muntu urimo, n’igihugu kikaba cyarabaye umusaka rwose; kandi Uwiteka azajyana abantu kure cyane, maze hagati mu gihugu habe ugutereranwa gukomeye. Yesaya 6:11, 12.
The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.
Ndongo yina kele dyambu ya bisakwilu ya Biblia na bilumbu ya nsuka kele États-Unis, yina “mebeba mpamba nyonso,” ntangu kubebisama ya ekólo mema na nzila ya bopengwi ya ekólo ya mobeko ya Lomingo. Verse ya makumi iya na mosi ya Danieli zomi na mosi, meonisilama liboso na verse ya zomi na sambanu ya mokapo mosi wana. Na verse ya makumi iya na mosi, “kubika nene na kati-kati ya ntoto” meyebisama lokola “bantu mingi” bazali kokweisama. Nsango ya Yisaya, yina Yesu tubilaka, ntangu Alobelaki Bayuda ya ntembe-ntembe na lisolo na Ye na kati ya bato, meyebisa ete ntangu bato ya liboso ya kondimana bazali kolekisama pembeni, na ntango wana bazali na matoi mpe miso yina ezangi kososola to komona. Nsango ya Yisaya ezali komonisa libiangi ya nsuka epai ya Adventisme ya Laodikia, yina esukaka na mobeko ya Lomingo, epai Adventisme ya Laodikia ebwakami libanda na monoko ya Nkolo.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Azakwinjira kandi mu gihugu cy’ikuzo, kandi ibihugu byinshi bizahirikwa; ariko aba ni bo bazacika mu kuboko kwe: Edomu, na Mowabu, n’abatware b’abana ba Amoni. Daniyeli 11:41.
Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.
Isaya na Daniel banapewa jukumu la kuwasilisha wito wa mwisho kwa Laodikia, na katika mguso wa tatu wa Danieli katika sura ya kumi anawezeshwa kwa ajili ya kazi hiyo.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Basi eza lisusu koya kosimba ngai, moko oyo azalaki na lolenge lokola moto, mpe alendisaki ngai. Mpe alobaki ete: Ee moto oyo alingami mingi, kobanga te; kimia ezala epai na yo; zalá makasi, ee, zalá makasi. Mpe ntango alobaki na ngai bongo, nalendisamaki, mpe nalobaki: Nkolo na ngai aloba; mpo yo olendisi ngai. Daniel 10:18, 19.
Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.
Danyeli akatiwamu amaani kutoa ujumbe aliokuja kuuelewa wakati Mikaeli aliposhuka katika sura ya kumi. Isaya aliambiwa kwamba angehitaji kutoa ujumbe huo mpaka sheria ya Jumapili. Katika sheria ya Jumapili mabaki yangewekwa.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Ndzi ku: Hosi, ku ta va tano ku fika rini? Kutani a hlamula a ku: Ku kondza miti yi hundzuka marhumbi yi nga ha ri na muaki, ni tindlu ti nga ha ri na munhu, ni tiko ri va rhumbi hi ku helela; kutani HOSI Xikwembu xi susa vanhu xi va yisa ekule swinene, naswona ku ta va ni ku tshikiwa lokukulu exikarhi ka tiko. Kambe hambiswiritano, eka rona ku ta sala xiphemu xa vukhume, naswona xi ta tlhela xi vuya, kutani xi ta dyiwa; kukota murhi wa teil ni murhi wa oak, leyi miri wa yona wu nga ha sala eka yona loko yi wa mahluka: hi sweswo mbewu leyi kwetsimaka yi ta va yona miri wa rona. Esaya 6:11–13.
When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.
Dema ku navbera axê de “terkbûnek mezin” çêbibe (di dema yasaya Yekşemê de), “dehek”ekê dê were eşkere kirin ku “madeya” wê “tohuma pîroz” e. Koka peyva Îbranî ya ku wek “dehek” hatiye wergerandin, “deşîk” e. Xudan dê di dema yasaya Yekşemê de “deşîk”ekî hebe ku “vegeriyane.”
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.
Na zaka ikomeye yose y’ihugu, yaba iyo ku mbuto z’ihugu, cyangwa iyo ku mbuto z’igiti, ni iy’Uwiteka: ni iyera yeguriwe Uwiteka. Kandi niba umuntu ashaka gucungura na hato ku icya cumi cye, azacyongeraho umugabane wa gatanu. Kandi ibyerekeye icya cumi cy’amashyo cyangwa cy’imikumbi, ari cyo cyose gica munsi y’inkoni, icya cumi kizaba icyera cyeguriwe Uwiteka. Abalewi 27:30–32.
The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.
“回帰する”「十分の一」は主に対して聖なるものであり、それは主の受け分である。
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Bwana’s e’iñi en ne nkishu enye olayiok loolkulikae lenyena; Yakobo ne ilot lenkala enye. Kumbukumbu la Torati 32:9.
Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.
Abo abagarutse mbere y’itegeko ryo ku Cyumweru ni bo bagereranywa na Yeremiya, ari bo bahuye no gucika intege kwa mbere, abo Uwiteka yari yarasezeraniye ko nibaramuka bagarutse, bazaba akanwa k’Uwiteka, cyangwa abamuvugira.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
ئەي پەروەردگارى سوپاسالار خۇدایا، سۆزلەرىڭ تاپىلدى، مەن ئۇلارنى يېدىم؛ سۆزۈڭ بولسا قەلبىمنىڭ خۇشاللىقى ۋە شادلىقى بولدى؛ چۈنكى مەن سېنىڭ نامىڭ بىلەن ئاتالغانمەن. مەن مەسخىرە قىلغۇچىلارنىڭ جەمئىيىتىدە ئولتۇرمىدىم، ۋە شادلانمىدىم؛ سېنىڭ قولۇڭ سەۋەبىدىن يالغۇز ئولتۇردۇم؛ چۈنكى سەن مېنى غەزەپ بىلەن تولدۇردۇڭ. نېمە ئۈچۈن دەردىم ئۈزلۈكسىز، يارام ساقايمەس بولۇپ، ساقىيىشنى قوبۇل قىلمايدۇ؟ سەن ماڭا پۈتۈنلەي يالغانچىدەك، ۋە قۇرۇپ كېتىدىغان سۇلارغا ئوخشاش بولۇپ قالامسەن؟ شۇڭا پەرۋەردىگار مۇنداق دەيدۇ: ئەگەر سەن قايتساڭ، مەن سېنى يەنە قايتۇرۇپ كېلىمەن، ۋە سەن مېنىڭ ئالدىمدا تۇرىسەن؛ ئەگەر سەن قىممەتلىكنى رەزىلدىن ئايرىپ چىقارساڭ، سەن مېنىڭ ئاغزىمدەك بولىسەن؛ ئۇلار ساڭا قايتسۇن، لېكىن سەن ئۇلارغا قايتما. مەن سېنى بۇ خەلقكە قارشى مۇستەھكەم مىس تام قىلىمەن؛ ئۇلار ساڭا قارشى جەڭ قىلىدۇ، لېكىن سېنىڭ ئۈستۈڭدىن غالىب كېلەلمەيدۇ؛ چۈنكى مەن سېنى قۇتقۇزۇش ۋە سېنى ئازاد قىلىش ئۈچۈن سەن بىلەن بىللىمەن، دەيدۇ پەرۋەردىگار. مەن سېنى يامانلارنىڭ قولىدىن قۇتۇلدۇرىمەن، ۋە زوراۋانلارنىڭ قولىدىن نىجات بېرىمەن. يەرەمىيا 15:16–21.
The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”
Masigalî ya da ikumi îyo yagarutse mu buhamya bwa Yesaya yagombaga kuribwa, kuko bahawe ubutumwa bw’Imana, kandi Ijambo Rye ryagombaga kuribwa. Abo ni bo bari kuzaba akanwa k’Imana, kandi mu kubikora batangaga Ijambo ry’Imana ryagombaga kuribwa n’abashaka agakiza. Yeremiya ntiyicaye mu “iteraniro ry’abakobanyi,” kuko, nk’uko byagenze kuri Daniyeli, igihe yabonaga iyerekwa “iteraniro ry’abakobanyi” ryarahungaga. Yeremiya yari yaratekereje ko Imana yamubeshye, kuko ukuboko kw’Imana kwari kwemerereye ugucika intege kwa mbere ko ku wa 19 Mata 1844 mu mateka y’Abamilerite, no ku wa 18 Nyakanga 2020 mu minsi y’imperuka. Isezerano rya Yeremiya ryari iry’uko naramuka “agarutse,” kandi mu gice cya Yesaya, “ikumi” “iragaruka.”
If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.
Jeremiah akarejea, basi yeye ni sehemu ya “sehemu ya kumi” ya Isaya, iliyo takatifu, nayo ni fungu la Bwana, ambao “asili” yake imo ndani yao. Neno la Kiebrania linalotafsiriwa “asili” maana yake ni nguzo, na kufanywa kuwa “nguzo” ndilo ahadi waliyopewa Wafiladelfia.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Anayeushinda nitamfanya kuwa nguzo katika hekalu la Mungu wangu, naye hatatoka humo tena kamwe; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, yaani, Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa. Ufunuo 3:12, 13.
The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.
“سەرستون”، واتە “ناوەڕۆکیان”، یەکگرتنی خودایەتی و مرۆڤایەتی نیشان دەدات، چونکە مەسیح ئەو “سەرستون”ەیە کە پەرستگا پشتگیری دەکات.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Ni mũndũ ũcio wa kũgĩa ngoro ndaarotire iroto rĩrĩa rĩagĩrire meciiria makwa mũno. Njaarotire ngĩona Hekarũ, kũrĩa andũ aingĩ maatũmbararĩra marĩ njĩra ya gũthiĩ. Arĩa o hamwe na arĩa maahungĩra thĩinĩ wa Hekarũ ĩyo nĩmo maatigwo marĩ ahonokete hĩndĩ ĩrĩa ihinda rĩagũcooka gũthira. Othe arĩa maagatigara nja maatigwo marĩ andũ a kũniinwo tene na tene. Mĩrũgamo ya andũ arĩa maarĩ nja, na marĩ gũthiĩ na nzira ciao nyingĩ, maathekereraga na makanyamarĩria arĩa maatũmĩraga gũkĩra Hekarũ-inĩ, na makamawĩra atĩ mũhianano ũyũ wa ũhonokio nĩ ũheenyi wa ũũgĩ wa kũhĩtha andũ, na atĩ, kũna atĩa, gũtirĩ ũgwati o na ũmwe wa kũrĩa mũndũ angĩhũga. Hata nĩmaanyitaga amwe nĩguo maamathibithie kũringana kwanjira thĩinĩ wa rũthingo rwayo.
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Kuogopanga kusekelwa, nikalangila kuŋanya kuti ndengenge mpaka mpingo wa ŵanthu wapwangikenge, panji mpaka ninganjira kwambura kuwoneka na iwo. Kweni chiŵerengero cha ŵanthu chikakuranga m’malo mwa kuchepako, ndipo, poopa kuti ningachedwa chomene, mwaluŵiro nkafuma panyumba panga na kusindikira pakati pa mzinda wa ŵanthu. Mu kufipirwa mtima kwanga kwakufika ku tempile, nkhamanya yayi panji kusamala za mzinda wa ŵanthu uwo ukanizingilizga. Pakunjira mu nyumba yira, nkhawona kuti tempile likuru chomene likayimilira pa chimango chimoza chikuru chomene, ndipo pa icho pakaŵa pakhikika mwanamberere uyo wakaŵa watimbanyizgika na kupuma ndopa. Ise awo tikaŵako tikaŵa nga tikumanya kuti mwanamberere uyu wakadumulika na kuvunduzgika chifukwa cha ise. Wose awo ŵakanjiranga mu tempile ŵakeneranga kwiza panthazi pake na kuzomera zakwananga zawo.
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Mbere gato y’uko Umwana w’intama aza, hari intebe zo hejuru zashyizwe aho, kandi kuri zo hari hicaye itsinda ry’abagaragaraga bishimye cyane. Umucyo wo mu ijuru wasaga n’uwaka ku maso yabo, maze bahimbaza Imana kandi baririmba indirimbo zo gushimira zuzuyemo ibyishimo, izasaga n’umuziki w’abamarayika. Abo ni bo bari baraje imbere y’Umwana w’intama, bakatura ibyaha byabo, bakababarirwa, kandi none bakaba bari bategereje, mu byishimo byinshi, ko habaho ikintu runaka gishimishije.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.
“Ndzi nghenile endlwini, kambe hambiswiritano ku chava ku ndzi wela, ni ku twisisa ka tingana leswaku ndzi fanele ku titsongahata emahlweni ka vanhu lava. Kambe a swi vonaka onge ndzi boheka ku ya emahlweni, kutani hi ku nonoka a ndzi hundzuka ndzi rhendzele ntsika leswaku ndzi kota ku langutana ni xinyimpfana, loko ku twakala mhalamhala, tempele yi tsekatseka, ku huwelela ka ku hlula ku huma eka vakwetsimi lava a va hlengeletanile, ku vangama loku chavisaka ku voningisa yindlu, kutani hinkwaswo swi hundzuka munyama lowukulu. Vanhu lava tsakeke hinkwavo a va nyamalarile swin’we ni ku vangama koloko, kutani ndzi sala ndzexe eka chavo xa vusiku byo miyela byo chavisa. Ndzi pfukile hi ku vaviseka ka mianakanyo, naswona a ndzi nga swi koti hi ku olova ku tiyisekisa leswaku a ndzi lorhile. A swi vonaka eka mina leswaku ku avanyisiwa ka mina a ku vekiwe hi ku helela, leswaku Moya wa Hosi a wu ndzi tshikile, wu nga ha tlheli wu vuya.” Testimonies, volume 1, 27.
The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.
“Tangu,” okutendeka mweci ciikumi eci cikaluka, ni “insika” iikolelezya itempile. Daniele wakamona cilengedwe ca Mwana wa Mpaanga uwakakomezya pa nsika, kabili Mwana wa Mpaanga ewali “insika.” Ilyo Daniele akamona cilya cilengedwe cikulu, alwalulwa ukuya mu cipasho ca nsika; na ciikumi ca Esaya, nao bene, bali na “tangu” (insika) muli bo, kabili ilya tangu lya kulyiwa kuli bonse abengila mu tempile. Abo bengila mu tempile no kulya ilya tangu, ni umukuni wakwa Lesa umbi uwitaba ku mbila ya cilangililo icapuulwa pa mulu pa nshita ya mweo wa Mulungu wa Pa Mulungu, ilyo kuli ukuleka ukukalamba mu nsi. “Ulubuto ulwa mushilo,” ulwo lwaba tangu yakwe Esaya, ni Mwana wa Mpaanga uwaipeelwe ukubifiwa ukufuma ku cishilwa ca calo.
The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.
Icumi bagaruka ni bo bazakizwa mu kuboko kw’ababi, igihe ku mategeko yo ku Cyumweru ugutandukanywa kwa Filadelufiya na Lawodikiya kuzashyirwaho iteka ryose, kandi benshi bazarimburwa icyo gihe. Abarimbuwe bagaragazwa nk’ababi batumva. Kandi bazakizwa no mu kuboko k’umunyamwaga ukomeye, kuko batazashyirwaho ikimenyetso cy’inyamaswa.
Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.
ku BAKANEE BANTU BATI; Hata mimi nitaikomesha jamii kubwa ya Misri kwa mkono wa Nebukadreza mfalme wa Babeli. Yeye na watu wake pamoja naye, wa kutisha miongoni mwa mataifa, wataletwa kuiharibu nchi; nao wataichomolea Misri panga zao, na kuijaza nchi waliouawa. Nami nitakausha mito, na kuiuza nchi katika mkono wa waovu; nami nitaifanya nchi kuwa ukiwa, na vyote vilivyomo ndani yake, kwa mkono wa wageni; mimi, Bwana, nimenena hayo. Isaya 30:10–12.
The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.
“ଶତ୍ରୁ ଜାତିମାନଙ୍କର ଭୟଙ୍କର” ହେଉଛି ଉତ୍ତରଦିଗର ରାଜାଙ୍କର ପ୍ରତିନିଧି ସେନା। ରବିବାର ଆଇନ ସମୟରେ ଉତ୍ତୋଳିତ ହେଉଥିବା ପତାକାଧାରୀମାନେ ମୁର୍ଖ, ଅଥବା ଦୁଷ୍ଟ କୁମାରୀମାନଙ୍କ ହାତରୁ ଉଦ୍ଧାର ପାଆନ୍ତି, ଏବଂ “ଜାତିମାନଙ୍କର ଭୟଙ୍କର”ର ହାତରୁ ମଧ୍ୟ ଉଦ୍ଧାର ପାଆନ୍ତି। ଏଠାରେ ଆମେ ଯେ ପ୍ରସଙ୍ଗଟିକୁ ଉଠାଇଛୁ ସେହିଟା ହେଉଛି—ଯିଶାୟ, ଦାନିଏଲ, ଯିରିମିୟ, ଯିହିଜ୍କିଏଲ, ଏବଂ ଯୋହନ—ଏହି ସମସ୍ତଙ୍କୁ 18 ଜୁଲାଇ, 2020 ର ନିରାଶାରୁ ପ୍ରତ୍ୟାବର୍ତ୍ତନ କରୁଥିବା ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ପୁନରୁତ୍ଥାନ ଓ ସଶକ୍ତିକରଣର ପ୍ରତିନିଧିତ୍ୱ ପାଇଁ ବ୍ୟବହାର କରାଯାଇଛି। ଦାନିଏଲଙ୍କ ଶେଷ ଦର୍ଶନରେ, ହିଦ୍ଦେକେଲ ନଦୀ ପାଖରେ ଦିଆଯାଇଥିବା ସେହି ଦର୍ଶନରେ, ଦାନିଏଲଙ୍କୁ ଈଶ୍ୱରଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ବାକ୍ୟର ଅଭ୍ୟନ୍ତରୀଣ ଏବଂ ବାହ୍ୟ—ଉଭୟ ଦର୍ଶନ ବୁଝିବାକୁ କରାଯାଏ, ଏବଂ ସେହି ବାର୍ତ୍ତା ପ୍ରସ୍ତୁତ କରିବା ପାଇଁ ସେ ସଶକ୍ତ କରାଯାନ୍ତି।
The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.
Ujumbe wa ndani na wa nje unaunganishwa pamoja na ufafanuzi wa kinabii wa kichwa, au “ngome,” katika aya ya kumi, unaoitambulisha vita vya Ukraine vinavyoendeshwa kwa sasa na Putin. Ufunguo huo wa kuitambua kichwa una matumizi ya ndani na ya nje, na mwanzo wa vita hivyo huashiria kipindi ambacho vichwa vyote viwili vinakuwa somo la unabii. Ngome au kichwa, kama Urusi, hutambulisha vita ya pili ya wakala, inayoongoza kwa vita ya tatu ya wakala, ambayo huashiria mwanzo wa Vita vya Tatu vya Dunia, kama ilivyofananishwa na vita vya Panium katika aya ya kumi na tano.
Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.
Mstari wa kumi na sita ni sheria ya Jumapili, na kwa hiyo tangu mwaka 2014, vita vya Ukrainia vilipoanza, kama vinavyowakilishwa katika mistari ya kumi na moja na kumi na mbili, hata kufikia sheria ya Jumapili, kazi ya mwisho inayohusika na kutiwa muhuri kwa watu wa Mungu hutimizwa. Tafsiri ya Gabrieli katika sura ya kumi na moja ya Danieli inawakilisha ujumbe unaowatakasa, au unaowatia muhuri, watu wa Mungu. Kukosa kutambua ukweli huo ni kukosa kila kitu. Unabii ule uliotiwa wazi, ambao katika kitabu cha Ufunuo unaitwa Ufunuo wa Yesu Kristo, na ambao kitabu cha Ufunuo kinautambulisha kuwa unatiwa wazi muda mfupi kabla ya kufungwa kwa muda wa rehema, ni kifungu maalumu kutoka katika kitabu cha Danieli.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Û wî got, min re dibêje: “Peyvên pêxembertiya vê pirtûkê mohr neke, çimkî dem nêzîk e. Yê neheq e, bila hîn jî neheq bimîne; yê pîs e, bila hîn jî pîs bimîne; yê rast e, bila hîn jî rast bimîne; û yê pîroz e, bila hîn jî pîroz bimîne.” Wahy 22:10, 11.
In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.
Mu nsiku za kuleka, kuli nthaŵi yeniyeni imene ulosi waumalizgi ukwambuka chisindikizo, pakuti vesi likuti, “nyengo yafika pafupi.” Mazgu gheneghara chomene agho ghali mu mutu waumaliro wa Chivumbuzi, ghakusangikaso mu mutu wakwamba.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
کشفِ یسوع مسیح، جو خدا نے اُسے عطا کیا، تاکہ اپنے بندوں کو وہ باتیں دکھائے جو عنقریب واقع ہونے والی ہیں؛ اور اُس نے اپنے فرشتہ کے وسیلہ سے اِسے اپنے بندہ یوحنا پر ظاہر کیا: جس نے خدا کے کلام، اور یسوع مسیح کی گواہی، اور اُن سب باتوں کی جنہیں اُس نے دیکھا، شہادت دی۔ مبارک ہے وہ جو پڑھتا ہے، اور وہ جو اِس نبوت کی باتیں سنتے ہیں، اور اُن باتوں کو جو اِس میں لکھی ہیں محفوظ رکھتے ہیں: کیونکہ وقت نزدیک ہے۔ مکاشفہ 1:1–3۔
Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.
دوو سەد و بیست، و بۆیە بیست و دوو، هێمای یەکگرتنی خودایەتی لەگەڵ مرۆڤایەتین، و کاری کۆتایی فرشتەی سێیەم، کە مۆرکردنی سەد و چل و چوار هەزارە، لە ناو چوارچێوەی پێشبینیی مەتەڵی دە کچە باکرەدا تەواو دەکرێت. باکرە ژیرەکانی ڕۆژانی دوایی یەکەم ناڕەزایەتی خۆیان لە 18ی تممووزی 2020 چەشت، و وەک ئێسکە مردووەکان لە شەقامی مەکاشفەی بەشی یازدەدا پەرش و بڵاو بوون، هەتا تممووزی 2023، بیست و دوو ساڵ دوای ئەوەی پڕۆسەی مۆرکردن لە 2001 دەستی پێکرد. «کاتەکە ئینجا نزیک بوو»، و پاشان مەسیحەکە «دەنگێک لە چۆڵەوانییەوە» هەستاندەوە، کە پەیامەکەی لە جبرائیل وەرگرتبوو، جبرائیلیش لە مەسیح، و مەسیحیش لە باوک.
The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.
Na simi kyo kyatendekela kutuma ujumbe kwa makanisa, nao umetumwa kwa njia ya kielektroniki ambamo unaweza kusomwa na/au kusikilizwa, kwa sasa katika zaidi ya lugha sitini. Sehemu ya unabii iliyofunuliwa muhuri wake, yaani, ujumbe huo, inapatikana katika Kitabu cha Danieli.
“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Kitab ang iwinarang ay dili ang Pinadayag, kondili kadtong bahin sa tagna ni Daniel nga may kalabotan sa ulahing mga adlaw. Ang manulonda nagsugo, ‘Apan ikaw, Oh Daniel, tak-omi ang mga pulong, ug timbali ang basahon, bisan hangtod sa panahon sa katapusan.’ Daniel 12:4.” Mga Buhat sa mga Apostoles, 585.
The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.
“ສ່ວນຂອງຄຳພະຍາກອນໃນພຣະທຳດານີເອນທີ່ກ່ຽວກັບວັນສຸດທ້າຍ” ຄື ຂໍ້ທີ່ສີ່ສິບ. ມັນບໍ່ແມ່ນພຽງແຕ່ຂໍ້ທີ່ສີ່ສິບເທົ່ານັ້ນ, ແຕ່ເປັນສ່ວນຂອງຂໍ້ທີ່ສີ່ສິບທີ່ຖືກສະແດງພາຍຫຼັງເວລາແຫ່ງອວສານໃນປີ 1989, ແລະກ່ອນກົດວັນອາທິດໃນຂໍ້ທີ່ສີ່ສິບເອັດ. ປະຫວັດສາດຂອງຂໍ້ທີ່ສີ່ສິບ ຊຶ່ງບໍ່ມີການກ່າວເຖິງພາຍໃນຂໍ້ນັ້ນເອງ ແມ່ນສ່ວນຂອງຄຳພະຍາກອນທີ່ກ່ຽວກັບວັນສຸດທ້າຍ ຊຶ່ງໄດ້ຖືກປະທັບຕາໄວ້, ແລະນັບແຕ່ເດືອນກໍລະກົດ ປີ 2023 ມານີ້ ກໍພວມຖືກເປີດຜະນຶກສຳລັບຜູ້ທີ່ເລືອກຈະເບິ່ງ ແລະຟັງ.
Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.
ئایەتی چل هیچ شتێک لە مێژووی دوای ڕووخانی یەکێتیی سۆڤیەت لە ساڵی 1989 تۆمار ناکات، هەتا دەگاتە یاسای یەکشەممەی ئایەتی چل و یەک؛ بەڵام سەکۆی پێشبینییەکە دابین دەکات کە هێڵەکانی تری پێشبینی دەبێت لەسەری دابنرێن. ئەوانەی ئامادە نین ببینن و ببیستن کە ڕێبازەکەی «هێڵ لەسەر هێڵ» هەمان ڕێبازی بارانی دواوەیە، توانای ئەوەیان نییە مێژووی نهێنیی ئایەتی چل ببینن، و ئەوە ئەو مێژوویەیە کە «ئاشکرابوونی عیسای مەسیح» ـە، کە جەبرائیل هات بۆ ئەوەی بۆ یۆحەنا و دانیال لێکبداتەوە.
We will continue this study in the next article.
Tuzokomeza funzo hili katika makala inayofuata.
“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’
“Berea-ha Paul v̱i̱kha khu mūkho wa kelo-kelo gatẖo, miv̱e mūno mu sinagoge ya Vayuda u khwelekedza Mafhungo Madifha a Kristo. U amba nga havho a ri, ‘Avha vho vha vhe vha mbilu-nzhe u fhira avho vha Tessalonika, ngauri vho ṱanganedza ipfi nga mbilu yo lugelaho tshothe, nahone vha sedzulusa Maṅwalo misi yoṱhe, uri arali izwo zwithu zwo vha zwo ralo. Ngauralo vhanzhi vhavho vha tenda; na vhafumakadzi vha tshithu vha Vhagerika, na vhanna, vhe si vha si gathi.’”
“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’
“Ku pvän hakye a mgǔn, mên ka mi lúmshing mtàn pyìng tên, án mdông Làikhong-hakye a tàn ngâm ngâm njàm mshâng lâi. Hkâng hpên, Berea de apostol-tên e shâm mdông htên ngái lâi ngâm hpên shàng wâ. Shíngni e mgǔn hkye wái mên, Berea mên htàm hkèt htên mshâng wâ lâi mdông a myà. Án htên pyìng mgǔn a dîngtèn ngàn njâng màn ngài njìng, dêngshìng a hkâng de hkùm htên sàngshing a mtán ngâm mshâng lùm a tàn hpên, án htên mgǔn màn ngái lâi njìng dêngni, de án htên hkàm yâng màn yâng njìng, mâtà a gyôt hkûm màn ngái lâi lùm pyìng wâ. Án htên, án htên a lùmshing hkûm hkòn htên lâi, án htên a tàn ngài dêng wâ, ngûn wâ. Shîngrâ, a mtàn mgǔn htên hpên gâm mdông a hténshàn-tên shâng lâi mtàn hkûm hpên njàm hkàm mdông wái Hkawn, a mi lúmshing mên a hténshàn-tên a gâm hkûm htên a shàng a htângmâng htên a tàn, án htên hpên jèn dàt mân wâ. Hkawn dêngni, mên htên a tàn pyìng hkàm shìng htên a myîng a tàn hkûm htên shâng, de htên án htên a màngshing dêng màn ngái lâi màn njìng, mên a tàn ngài jèn wâ. Án htên a shàng hpên, Berea mên lâi shâng wái htên mshâng wâ. Hkawn dêng, Hosea prophit htên mtàn gâm wâ: ‘Ngài a mi lúmshing htên, mâtà lúm a mtán myîng ngài a tàn, jàm hkràng wâ; nang htên myîng hpên nyît wâ ngài a tàn, ngai dêngni nang hpên nyît wâ ngài lâi.’”
“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.
“Berean들읜 심신은 편견으로 좁아지지 아니하였고, 그들은 사도들이 전파한 진리들을 살피고 받아들이고자 하는 마음이 있었다. 우리 시대의 사람들이 날마다 성경을 탐구하고, 자기들에게 가져온 기별들을 거기에 기록된 것과 대조함에 있어서 그 고상한 Berean들의 본을 따른다면, 오늘날 한 사람 있는 곳에 하나님의 율법에 충성하는 자가 수천 명 있을 것이다. 그러나 하나님을 사랑한다고 공언하는 많은 이들은 오류에서 진리로 바뀌고자 하는 열망이 없으며, 마지막 날들의 듣기 좋은 꾸며 낸 이야기들에 집착한다. 오류는 마음을 어둡게 하여 하나님에게서 떠나게 하나, 진리는 마음에 빛을 주고 영혼에 생명을 준다.” Sketches from the Life of Paul, 87, 88.