The Hidden History of Verse Forty - Number Seven | English and Lango Side by Side

Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Ndziyo ya Daniele kapitulo ya khume na rin’we ndzimana ya khume na tsevu ni ndzimana ya makume mambirhi na mbirhi hinkwaswo swi fambelana ni nawu wa Sonto lowu taka hi ku hatlisa. Ku hetiseka ka ndzimana ya khume hi 1989 ku yisile eNyimpini ya Ukraine hi 2014, hilaha swi yimeriweke hakona hi nyimpi ya Raphia tanihi ku hetiseka ka ndzimana ya khume na rin’we hi 217 BC. Ndzimana ya khume na rin’we ku ya fika eka ndzimana ya khume na tsevu na yona i ndzimana ya khume na rin’we ku ya fika eka ndzimana ya makume mambirhi na mbirhi; kutani, matimu lama fihliweke ya ndzimana ya makume mune, hilaha ma yimeleriweke hakona eka tindzimana ta khume na rin’we ku ya eka khume na tsevu, ma tlhela ma yimeleriwa tanihi matimu ya ndzimana ya khume na rin’we ku ya eka ya makume mambirhi na mbirhi. Matimu lama fihliweke ya ndzimana ya makume mune ma yimeleriwa hi khume na rin’we ku ya eka makume mambirhi na mbirhi.

Chapters Eleven through Twenty-two

Capítulos Once hasta Veintidós

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Aquela história oculta também é representada nos capítulos onze a vinte e dois de Gênesis, Mateus, Apocalipse e O Desejado de Todas as Nações. Essas quatro testemunhas dos capítulos “onze a vinte e dois” alinham-se com a história oculta, pois a história oculta são os versículos onze a vinte e dois de Daniel onze. O centro das quatro testemunhas sempre identifica o sinal da aliança, começando com a aliança da morte representada por Ninrode no capítulo onze de Gênesis e terminando com a prostituta de Roma no capítulo dezessete de Apocalipse.

Seventeen

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Naan Matthew, dii anii hane nágí witnessgo éí chapter seventeen t’áá íiyisí daniidlį́į́’ígíí bikáa’dééł dooł’į́į́ʼígíí bee hodíílnih. Number seventeen ałtso t’áá łaʼííłʼį́į́hgo tááʼááłtsʼíísí daʼiidlį́į́ʼígíí three two hundred and fifty-year prophecies bikáaʼgi ályaaígíí 457 BC, 64 dóó 1776 yáhootʼééłígíígi nitsáhákeesgo baa haneʼ. Ákótʼéego bikáaʼgi naaki linego, (áádóó yázhí bee niháłtsą́ą́ʼígíí) midpoint yinígo baa haneʼ, 457 BC yikááʼgi áłtsʼíísí line éí 207 BCgi niháłtsą́, dóó 1776 yikááʼgi áłtsʼíísí line éí 2026gi niháłtsą́. 207 BC éí battles of Raphia dóó Panium bináhásdzoígíí bichʼįʼ naaltsoos yáhootʼééł, dóó 2026 éí final president of the United States biniyé midterm yáhootʼééł.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

I kin iyie abiro me mwaka mia aryo abicel ki pyer abicel, Ptolemy oloc ker pi myaka apar ki abiriyo. Tye myaka apar ki abiriyo ikin 313 ki 330 i liny pa Nero, dok bene no tye myaka apar ki abiriyo ikin lweny me Raphia i mwaka 217 BC ki lweny me Panium i mwaka 200 BC. Adek ikin jo cobo angwen me otoke apar ki acel wa i otoke aryo ki aryo, gin nyuto kacel me kin gi atir calo otoke apar ki abiriyo. Pi meno, lok me tarih ma oponyo i aya me pyer abicel, gin ki rirwate i aya me apar ki acel wa i aryo ki aryo i otok acel ka eni, dok jo cobo angwen me otoke apar ki acel wa i aryo ki aryo gibedo i ayera acel kuno. Cobo pa bawat acel ikin joneno adek me profesi me myaka 250, gibedo i tarih acel kuno. Kacel me kin gipwonyo matek calo alam me yo, dok loyo ducu gin anyuto kwede calo kit me lagam dok kacung pa lut pa Mungu.

Daniel Twelve

Daniel Ka-ap-iah```

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Maloko ya nsambo, ya zomi na moko, mpe ya zomi na mibale ya Daniele mokapo mwa zomi na mibale mazali koyebisa eleko ya nsuka ya kokangama ya nkóto nkama moko na ntuku minei na minei. Molongo ya nsambo moyebisi mokolo mwa 31 Sanza ya Zomi na Mibale, 2023; molongo ya zomi na mibale moyebisi mokolo mwa 18 Sanza ya Nsambo, 2020. Kopalangana oyo ya molongo ya nsambo, oyo esukaki na mokolo mwa 31 Sanza ya Zomi na Mibale, 2023, mpe oyo ebandaki na mokolo mwa 18 Sanza ya Nsambo, 2020, emonisamaki na alfa mpe omega ya malongo misato ya ntango ya esakweli oyo ezali kati na Daniele zomi na mibale. Molongo ya katikati ya mibu 1,290 moyebisi lisolo ya 1989 kino na mobeko ya Lomingo oyo ezali koya noki lokola 30, mpe na nsima 1,260 kino na bokangami ya ekateli ya bato. Mibu tuku misato ezali komonisa mbula ya bonganga-nzambe ya nkóto nkama moko na ntuku minei na minei, mpe mibu 1260 ezali kosala ndakisa ya sanza ntuku minei na mibale ya elembo ya Emoniseli zomi na misato.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Pauls’ dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Porofeto ma aryo me 30 ma lube ki mwaka alifu acel ki mia abicel ki abicel (1260) obedo cing me Abraham ki Paul me porofeto pa cik me aryo me miaka 400 ki 430. Kacung i dyere me nino me ayita adek i Daniel apar wiye aryo (Daniel 12) nyutu bwola me coc me waraga me apar wiye adek, ka bene tye ka omiyo cik twero madit ki tyek me kur me ji mia acel ki apar wiye abicel ki abicel ki abicel ki abicel (144,000). Dyere adek mago bene rwatte ki historia ma piny pe ngene, ka gin meddo caden mukene me twero ma kacung i dyere obedo cing me cik.

Spring and Fall

Spring na Fall

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Na ka mela yohle ye, re tshwanetse go akaretsa le dipaki tše tharo tša menyanya ya selemo le ya go wa tše di hwetšwago go Lefitiko masomepedi-tharo, di beilwe mo mothalading o tee gomme di kopantšwe le lebaka la Pentekoste historing ya sefapano. Moo kgaolo ke masomepedi-tharo, e lego seswantšho sa modiro wa poelano wa Kriste. Kgaolo ye e bopilwe ka ditemana tše masomenne-nne, ka seswantšho di emela la 22 Diphalane, 1844. La 22 Diphalane le emela matšatši a 22 ka Diphalane, go thoma ka letšatši la pele le go fela ka letšatši la masomepedi-pedi, ka go realo le rwele bohlatse bja alfabete ya Seheberu. Diphalane e le kgwedi ya lesome, ge e atišwa ka letšatši la masomepedi-pedi e lekana le 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Ɛ̀wọn alẹ́ nínú kálẹ́ńdà Hébérù, ọjọ́ kẹwàá oṣù keje ni Ọjọ́ Ìdáríjì, àti mẹ́wàá ìgbà méje jẹ́ àádọ́rin, àmì àkókò ìdánwò. Ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún parí ní 1844 nígbà tí angẹli kẹta dé, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àṣẹ kẹta tí ó bẹ̀rẹ̀ àkókò náà. Ọ̀sẹ̀ àádọ́rin ni a yàn gẹ́gẹ́ bí àkókò ìdánwò tí a fi pín fún Ísírẹ́lì gidi ìgbàanì ní ìbẹ̀rẹ̀ ọjọ́ 2,300 náà, àti ní òpin ọjọ́ wọ̀nyẹn, àkókò ìdánwò fún Ísírẹ́lì ẹ̀mí òde-òní ni a ṣojú fún nípasẹ̀ ọjọ́ kẹwàá oṣù keje, èyí tí ó dọ́gba pẹ̀lú àádọ́rin. October 22, 1844 ṣàpẹẹrẹ òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, àti níbẹ̀ ni àádọ́rin ọdún àpẹẹrẹ ti àkókò ìdánwò parí fún Seventh-day Adventism, gẹ́gẹ́ bí ó ti rí fún àwọn Júù nígbà tí wọ́n sọ Stefanu ní òkúta.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 predstavljaju razdoblje kada su stigla dva anđela, drugi pri prvom razočaranju, a treći pri velikom razočaranju. „44” predstavlja dvostruku poruku, kako je prikazano u četrdeset i četvrtom retku jedanaestog poglavlja Daniela: vijesti s istoka i sa sjevera. Levitski zakonik dvadeset i tri sastoji se od četrdeset i četiri retka, koji dijele svete blagdane na proljetne i jesenske. Tih četrdeset i četiri retka predstavljaju dvostruku poruku. Ta su dva godišnja doba prikazana s po dvadeset i dva retka, tako da i proljetni i jesenski blagdani predstavljaju dvadeset i dva slova hebrejskog kalendara. Kada se ta dva svjedoka od dvadeset i dva retka spoje zajedno s pentekostalnim razdobljem, oni tvore okvir od tri koraka.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

បន្ទាត់សម្គាល់ដំបូងគឺជាបន្ទាត់សម្គាល់មួយដែលត្រូវបានបង្កើតឡើងពីបីផ្នែក ហើយបន្ទាប់មកដោយប្រាំថ្ងៃ ដូចជាបន្ទាត់សម្គាល់ចុងក្រោយនៃបន្ទាត់សម្គាល់ទាំងបីផងដែរ។ បន្ទាត់សម្គាល់កណ្ដាលគឺជាសាមសិបថ្ងៃនៃការបង្រៀនមុខទល់មុខដោយព្រះគ្រីស្ទជាមួយអស់អ្នកដែលកំពុងត្រូវបានចាក់ប្រេងតាំងជាសង្ឃ សម្រាប់ការបម្រើក្នុងក្រុមជំនុំដ៏មានជ័យជម្នះ។ លេវីវិន័យ ជំពូកម្ភៃបី ស្របគ្នានឹងប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទីសែសិប។

Midpoints

Puntos medios

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Miqëmata e vijës së Zanafillës nga kapitulli njëmbëdhjetë deri në kapitullin njëzet e dy është kapitulli shtatëmbëdhjetë, ku u vendos hapi i dytë i besëlidhjes trefazore të Abrahamit dhe shenja e rrethprerjes. Qendra e saktë e të gjitha vargjeve që gjenden nga kapitulli njëmbëdhjetë deri në njëzet e dy është Zanafilla 17:22:

But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

Mutta minun liittoni minä vahvistan Iisakin kanssa, jonka Saara synnyttää sinulle tähän aikaan ensi vuonna. Ja kun hän oli lakannut puhumasta hänen kanssaan, Jumala nousi ylös Abrahamin luota. 1. Mooseksen kirja 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Khop̄hū jāo dai lēm tʉ̄ kap Abrāham nai kham thi nưng, læ phra-ong dai chut kan sonthana khong phra-ong nai kham thi yi-sip-sawng; dangnan, bot sonthana thang mot wa duai phantha-sanya hæng kan khlìp nang huap dai thuk wang wai phai nai boribot chœng phaya-kǭn khong tua akson yi-sip-sawng tua khong phasa Hibru, nai khana thi hua khō khong yi-sip-sawng kham nan khue phithi khlìp nang huap, seung tong samret nai wan thi pæt. Chut sun klang rue chut kāng khong ton bot nai Penthakan khue khwam samphan chœng phantha-sanya khong Phra Chao kap nung sæn si-sip-si phan khon, dang thi thuk pen tua thæn doi phantha-sanya khong Abrāham rư̄ang kan khlìp nang huap. Chut kāng khong sēn khong bot thi sip-et thueng yi-sip-sawng nai Penthakan khue bot thi sip-jed, læ chut kāng doy sombun khong bot nan khue kham thi yi-sip-sawng, bon thi Phra Chao yut kan sonthana rư̄ang phantha-sanya khong phra-ong kap Abrāham, an pen kan wang chut kāng nan wai nai boribot khong tua akson Hibru yi-sip-sawng tua. Chut kāng khong yi-sip-sawng kham lao nan, doy naenon, khue kham thi sip-et.

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

A ni do nang da ah awh nangca hruakyawhsa ahuh awh la, cu keimah le nangmih karlak thuthlun hminsinnak a si lai. Genesis 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

I can translate this, but I don’t know which language “laj” refers to. Please specify the target language so I can provide an accurate translation.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Questa è la mia alleanza, che voi osserverete, fra me e voi e la tua discendenza dopo di te: ogni maschio tra voi sarà circonciso. E voi circonciderete la carne del vostro prepuzio; e questo sarà il segno dell’alleanza fra me e voi. E all’età di otto giorni sarà circonciso tra voi ogni maschio, di generazione in generazione, tanto colui che è nato in casa quanto colui che è stato comprato con denaro da qualche straniero che non sia della tua discendenza. Genesi 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Alama obedo cing mo, ma nyutu kakare. Tuk ma eni lok i kom kakare ma gin jo miya apar ki angwen acel ki apar. Latin ma nywalo ne myero gikwat yic i nino abicel, calo cing pa woro pa Nua ne tye ki dano abicel i yiepi, ci ka tic ki namba abicel me twero kubo kacel woro pa Nua ki woro pa Abraham. Gin myero obed jo Filadelfia, pien gin myero gikwat yic, ma Pawulo nyuto ni obedo cal pa kelo ringa i kom yat ka. Ka ringa okelo i kom yat ka, Dini pa Kristo bedo i iye, ci kubo man obedo kakare; pien calo Nyar White waco ni, “Ka kit pa Kristo oyubo maber tum i lutino dako ne, en bidok pi gi.”

“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

“Laj cak nab neeg twb qias thiab lwj tas lawm, thiab raug ib tug Vajtswv dawb huv txiav txim rau txim raws kev ncaj ncees. Tiamsis twb muaj kev npaj tseg rau tus neeg txhaum uas hloov siab lees txim lawm, kom nws los ntawm txoj kev ntseeg rau hauv txoj kev theej txhoj ntawm Vajtswv Leej Tub tib leeg yug los xwb thiaj yuav txais tau kev zam txim rau kev txhaum, nrhiav tau kev raug suav tias ncaj ncees, txais tau kev saws los koom rau hauv tsev neeg saum ntuj ceeb tsheej, thiab los ua tus qub txeeg qub teg ntawm Vajtswv lub nceeg vaj. Kev hloov dua tshiab ntawm tus cwj pwm yog ua tiav los ntawm Vaj Ntsuj Plig Dawb Huv txoj hauj lwm, uas ua haujlwm rau saum tus tibneeg ntawd, cog rau hauv nws, raws li nws txoj kev ntshaw thiab kev kam tso cai kom ua li ntawd, ib yam xwm txheej tshiab. Vajtswv daim duab raug muab kho dua tshiab rau hauv tus ntsuj plig, thiab hnub dhau hnub nws raug txhawb zog thiab rov tsim dua tshiab los ntawm txoj kev tshav ntuj, thiab raug pab kom muaj peev xwm niaj hnub rov qab qhia tau Yexus Khetos tus yam ntxwv hauv kev ncaj ncees thiab kev dawb huv tseeb ntau dua thiab tiav dua.”

“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

“زيتى كه براى آنان كه به باكره‌هاى نادان تمثيل شده‌اند اين‌همه مورد نياز است، چيزى نيست كه بر ظاهر نهاده شود. آنان بايد حقيقت را به قُدسِ جان درآورند تا آن را پاك سازد، پالايش كند، و تقديس نمايد. آنچه ايشان بدان محتاج‌اند نظريه نيست؛ بلكه تعاليم مقدس كتاب مقدس است، كه عقايدى نامطمئن و از هم گسسته نيست، بلكه حقايق زنده‌اى است كه با مصالح ابدى سر و كار دارد و در مسيح مركز مى‌يابد. در او نظام كاملِ حقيقت الهى قرار دارد. نجات جان، از راه ايمان به مسيح، اساس و ستونِ حقيقت است. آنان كه ايمان حقيقى به مسيح را به كار مى‌بندند، آن را به‌وسيلهٔ قداستِ منش و با اطاعت از شريعت خدا آشكار مى‌سازند. آنان درمى‌يابند كه حقيقت، آن‌گونه كه در عيسى است، تا آسمان امتداد مى‌يابد و ابديت را دربر مى‌گيرد. آنان مى‌فهمند كه منشِ مسيحى بايد نمايانگرِ منشِ مسيح باشد و سرشار از فيض و راستى گردد. به ايشان روغنِ فيض عطا مى‌شود، روغنى كه نورى بى‌زوال را پايدار نگاه مى‌دارد. روح‌القدس در قلبِ ايمان‌دار، او را در مسيح كامل مى‌گرداند. اينكه مردى يا زنى هنگامى كه در اوضاعِ برانگيزاننده قرار مى‌گيرد، هيجانى عميق از خود نشان دهد، دليل قطعى بر مسيحى بودن او نيست. آن كه همچون مسيح است، در جان خود عنصرى عميق، استوار، و پايدار دارد، و با اين همه به ضعفِ خويش آگاه است و از سوى ابليس فريب داده و منحرف نمى‌شود تا بر خود توكل كند. او از كلام خدا معرفت دارد و مى‌داند كه تنها آنگاه ايمن است كه دست خود را در دستِ عيسى مسيح بگذارد و چنگى استوار بر او نگاه دارد.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Laj karaktere heji pe crisi. Taim dat earnest voes i talemaot long medelnaet, ‘Luk, boegroom hemi kam; yufala go aot blong meetim hem,’ olketa virjin wea olketa slip olketa wekap long slip blong olketa, an hemia nao wea i soemaot hu nao i bin mekem redi for dat event. Tugeta saed olketa kasem olketa olketa no expectim, bat wan hemi redi for emergency, an nara wan olketa faendem hem no gat redines. Laj karaktere heji pe olketa circumstance. olketa emergency olketa bringimaot tru metal blong karaktere. Samfala sudden an no man expectim calamity, bereavement, o crisi, samfala sickness o anguish wea kam no expectim, samting wea mekem soul i stanap fes tu fes wetem dae, bae hem bringimaot tru insaed blong karaktere. Bae hem kamap klia sapos i gat tru faith long olketa promise blong word blong God o nogat. Bae hem kamap klia sapos grace i holem soul antap o nogat, sapos i gat oil long vessel witim lamp.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

“Ndiki kha ndingo dzi ḓa kha vhoṱhe. Ri tshimbila hani musi ri fhasi ha ndingo na u lingwa ha Mudzimu? Mbone dzashu dzi a dzima naa? Kana ri kha ḓi dzi vhulunga dzi tshi khou fhisa? Ro lugela naa kha tshiitisi tshiṅwe na tshiṅwe nga vhukwamani hashu na Ene ane aḓala nga tshilidzi na ngoho? Vhasidzana vhaṱanu vho ṱalifhaho vho kundwa uṋea vhasidzana vhaṱanu vha matsilu mikhwa yavho. Mikhwa i fanela u vumbwa nga rinṋe sa vhathu nga muthihi nga muthihi. A i koni u fhiriselwa kha muṅwe, naho mulangi wayo o vha a tshi nga funa u ita itsho tshiṱhavhelo. Hu na zwinzhi zwine ra nga itela muṅwe na muṅwe musi khathutshelo i tshi kha ḓi dzula. Ri nga imela mikhwa ya Kristo. Ri nga ṋea tsivhudzo dza vhungoho kha vha khakhelaho. Ri nga kaidza, ra sola, nga mbilu i kondelaho yoṱhe na pfunzo, ri tshi isa pfunzo dza Maṅwalo Makhethwa mbiluṋi. Ri nga ṋea u pfela vhuṱungu hu bvaho mbilu. Ri nga rabela na u rabelela muṅwe na muṅwe. Nga u tshila vhutshilo ha vhulondi, nga u dzudza nyambedzano khethwa, ri nga ṋea tsumbo ya uri Mukriste u fanela u vha mini; fhedzi a hu na muthu ane a ngaṋea muṅwe muvhumbelo wawe wa mikhwa. Kha ri humbule zwavhuḓi ngoho ya uri ri fanela u tshidzwa, hu si sa zwigwada, fhedzi sa vhathu nga muthihi nga muthihi. Ri ḓo haṱulwa nga u ya nga mikhwa ye ra i vumba. Ndi khombo u litsha u lugisela muya vhuthihi ha lini na lini, na u dzudza thungo u ita mulalo washu na Mudzimu u swika ri kha mmbete ya lufu. Ndi nga nyambedzano dza ḓuvha na ḓuvha dza vhutshilo, nga muya une ra u sumbedza, hune ra vhea hone magumo ashu a lini na lini. Ene ane a fhulufhedzea kha zwiṱuku, u fhulufhedzea-vho kha zwihulwane. Arali ro ita Kristo tsumbo yashu, arali ro tshimbila na u shuma sa zwe a ri ṋea tsumbo ngazwo vhutshiloni hawe ene muṋe, ri ḓo kona u ṱangana na zwimangadzo zwa vhukuma zwi ḓaho kha rinṋe kha zwine ra zwi vhona, ra amba zwi tshi bva mbilu, ‘Hu si lufuno lwanga, fhedzi lwawe, nga hu itwe.’”

“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

“Yɛn wɔ sɔhwɛ bere no mu, bere a yɛte mu yi, mu na ɛsɛ sɛ yɛde adwene a ɛdwo so susuw nkwagyeɛ no gyinapɛn ahorow no ho, na yɛtena ase sɛnea tebea ahorow a Onyankopɔn Asɛm no de too hɔ no te. Ɛsɛ sɛ yɛkyerɛkyerɛ yɛn ho na yɛtete yɛn ho, dɔnhwerew biara ne da biara mu, denam ahoɔherɛ so, na yɛayɛ asɛde biara pɛpɛɛpɛ. Ɛsɛ sɛ yebehu Onyankopɔn ne Yesu Kristo a wasoma no no. Sɔhwɛ biara mu no, yɛn hokwan ne sɛ yɛde yɛn ho to nea waka sɛ, ‘Ma ɔnsɔ me ahoɔden mu, na watumi ne me ayɛ asomdwoe; na ɔne me bɛyɛ asomdwoe.’ Awurade ka sɛ ɔwɔ ɔpɛ kɛse sɛ ɔde Honhom Kronkron no bɛma yɛn sen sɛnea awofo pɛ sɛ wɔde paanoo ma wɔn mma no. Enti momma yɛnnya adom ngo no wɔ yɛn nkuku mu ka yɛn akanea ho, na wɔanhu yɛn wɔ wɔn a wɔde wɔn ho ato agyimifo mmabaa a wonni nyansaa no mu, wɔn a wɔansiesie wɔn ho sɛ wɔbɛkɔhyia ayeforokunu no mu.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Drèra yon san karant-kat mil la, ki te prefigire pa sikonsizyon Abraam ak wit nanm ki te sou lach la, se vyèj saj yo nan parabòl la, ki reflete karaktè Kris la avèk pèfeksyon nan kriz ki pral vini talè a. Sa sèlman apwopriye pou Sè White te fini pasaj la lè li te site Ezayi, paske se yon pasaj ki fè referans dirèkteman ak tan sele san karant-kat mil la.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

ያ ቀን ላይ ስለ እርስዋ ዘምሩ፤ የቀይ ወይን እርሻ። እኔ እግዚአብሔር እጠብቃታለሁ፤ ሁልጊዜ አጠጣታለሁ፤ ማንም እንዳያበላሻት ሌሊትና ቀን እጠብቃታለሁ። ቍጣ በእኔ ውስጥ የለም፤ በሰልፍ እሾህና አሜኬላን በፊቴ የሚያቆምልኝ ማን ነው? በመካከላቸው እሄድ ነበር፤ በአንድነት አቃጥላቸው ነበር። ወይስ ኃይሌን ይያዝ፥ ከእኔም ጋር ሰላም ያድርግ፤ ከእኔም ጋር ሰላም ያደርጋል። ከያዕቆብ የሚወጡት ሥር ይሰዱ ዘንድ ያደርጋል፤ እስራኤል ያብባል ቡቃያም ያወጣል፥ የዓለምንም ፊት በፍሬ ይሞላል። እርሱን እርሱን እንደ መቱት መታውን? ወይስ በእርሱ የተገደሉት እንደተታረዱ መጠን ተገደለ? በመጠን ሲበቅል ትከራከረዋለህ፤ በምሥራቅ ንፋስ ቀን ኃይለኛ ነፋሱን ያቆማል። ስለዚህ የያዕቆብ በደል በዚህ ይነጻል፤ ኃጢአቱንም ለማስወገድ የሚገኘው ፍሬ ሁሉ ይህ ነው፤ የመሠዊያውን ድንጋዮች እንደ ተፈጨ የኖራ ድንጋይ ሁሉ ባደረገ ጊዜ፥ የአምልኮ ዛፎችና ምስሎች አይቆሙም። ነገር ግን የተመሸገችው ከተማ ባድማ ትሆናለች፥ መኖሪያይቱም ትተዋለች እንደ ምድረ በዳም ትቀራለች፤ በዚያ ጥጃ ይሰማራል፥ በዚያም ይተኛል፥ ቅርንጫፎቿንም ይበላል። ቅርንጫፎቿ በደረቁ ጊዜ ይሰበራሉ፤ ሴቶችም ይመጣሉ በእሳትም ያነድዷቸዋል፤ ያለ ማስተዋል ሕዝብ ነውና፤ ስለዚህ የፈጠራቸው አይራራላቸውም፥ የሠራቸውም ሞገስ አያሳያቸውም። ኢሳይያስ 27፥2–11።

In the “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

लाहिलाही निफ़ास नि बानिहा “अरन सुनरी” रे ज़ाब, जाकोब रे अधर्म शुद्ध कएल जायत छै, आ “समझ नहि रखनिहार लोक” केर दोसर वर्ग जुटायल आ जरायल जायत छै, सेई एक लाख चवालीस हजार केर मुहरबंदी केर समय छै। ओहि अवधि मे, जे कोनो मसीह सँ मेल करय चाहैत छै, से एना कए सकैत छै, मुदा अंतिम घटनाक्रम अत्यन्त तीव्र अछि।

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Lupii ne rwate ni myero obed gi imyaka adek piero ka gityeko cako tice me lutic pa Lubanga, kede jo alufu mia acel gi adek abicel gi angwen alufu man pe irom ni jo Petero me ker me lupii ma gibedo micwiny me rwom me cike kwo odoco ki Lubanga i nino me agiki.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

आप भी जीवित पत्थरों के समान एक आत्मिक भवन के रूप में रचे जाते हैं, अर्थात् एक पवित्र याजकवर्ग, ताकि आत्मिक बलिदान चढ़ाएँ, जो यीशु मसीह के द्वारा परमेश्वर को ग्राह्य हों। 1 Peter 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Ajk'ijab' ri qach'akul pa jun chak rech wajxaqib' q'ij rech ch'ajch'ojïk; rumal k'u ri rajilab'al wajxaqib' jun retal rech ri ch'ajch'ojilaj ajk'ijab' ri e k'o chupam ri ark.

Aaron’s Rod

ខ្សែឈើរបស់អារ៉ុន

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Ngā toko kotahi rau whā tekau mā whā mano o te tino tohungatanga i whakawahia e whakaaturia ana i roto i te aaka o te kawenata hei tokotoko o Arona i pua ai. I te wā i pua ai te tokotoko o Arona, ka whakatakotoria he rerekētanga i waenganui i a Arona me ērā atu tokotoko o ngā iwi o Īharaira kāore nei i pua. I roto i ngā Karaipiture, ko te ua te mea e whakaputa ai te pua o ngā otaota.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Koob leej faj lem txwv txog hnub kawg, yog li Aloos tus pas pov thawj sawv cev rau kev pleev roj tsa ib puas plaub caug plaub txhiab leej hauv ib qho xwm txheej uas phim Eliyas nyob saum Khaumee thiab cov Millerites xyoo 1844. Nws hais txog lub sijhawm uas muaj kev cais meej nthuav tseeb ntawm tej lus tseeb thiab tej lus cuav ntawm nag tom qab. Kev cais ntawd raug Yoos lees paub thaum nws qhia tias “cawv tshiab” raug txiav tawm ntawm ib pab neeg. Pab neeg uas raug txiav cawv tshiab ntawm lawv lub ncauj tawm mus yog Yaxayas cov neeg qaug cawv ntawm Efa-i. Lawv kuj yog cov uas liam cov thwjtim tias lawv qaug cawv rau hnub Peetekos, thiab lawv yog cov neeg ntxeev siab ntawm xyoo 1888, uas tau raws lawv cov yawg koob qab, cov uas yog cov neeg ntxeev siab ntawm xyoo 1863. Tag nrho cov kab lus faj lem ntawd sib haum nrog kab uas Muam White qhia tias yuav tshwm sim thaum lub ntiaj teb paub tias Adventism twb tau paub txog Nashville cov pob hluav taws tau kwv lam li ib puas nees nkaum tsib xyoos lawm thiab tsis tau hais ib yam dab tsi li.

8, Eighty and 81

8၊ ရှစ်ဆယ်နှင့် 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Namba adek ki namba abic gin cik pa kapat obwolo pa jo mia acel ki adek ki angwen aluk aluk mege me lubanga, ma gin alam me nino me agiki, ma nyutu anywala me Lubanga ki pa dano kacel. Namba abic obedo acel pa dyak me namba piero abic, ma en namba pa lwak jo kapat me tek piero abic, matye kwede laloc me kapat madit, ma ogengo rwot Uzia, ma onongo tye ka temo miyo ubwo yamo mabolo i kabedo maleng. Piero abic ki acel nyutu Lubanga kacel ki dano i kine pa kapat pa kanisa ma oloyo. Akeka pa kwero pa Uzia kubedo ka lamo kapat meno pa piero abic ki acel i kare me peko atir ma rwate ki kwero pa Ptolemy ka ma orumo lacen inyuma pa lweny me Raphia. Lanebi ducu nyutu nino me agiki, omiyo kapat pa Lubanga kacel ki dano, ma en kapat pa kanisa ma oloyo, ma kiyubo ki jo kapat dano piero abic ki Laloc Madit me Kapat acel me Lubanga, kiketo nying i akeka ma ocako i mwaka 2014 ka lweny pa Ukraine ocake.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Cok me dye i kin buk me Acakki ma tye ki cok apar wiye aryo en ot buk me apar wiye abicel. Nying ot coc me cok apar wiye aryo en ot coc me apar wiye aryo. Coc me apar wiye aryo nyuto agiki ma patpat me lok ma oweo i kin Katonda ki Abraham ma ocako i coc me acel, ci pingo coc me apar wiye aryo ka nyutone calo agiki me rwom me yub me lanebi ma tye ki cing me nyig coc me Hibru ma aromo apar wiye aryo. Ot coc ma tye i dyere me rwom me coc apar wiye aryo en coc me apar wiye acel, ma dok en aye tye i dyere me coc adek ma nyutu alam me lul ma mia acel pier abicel wiye angwen. Pi meno, coc me apar wiye acel en coc ma tye i dyere me coc adek ma patpat, dok coc me apar wiye acel tero ada mapat ma pe keken me coc apar wiye aryo, ento bene me coc adek ma en tye iye, ci pingo coc me apar wiye acel ki apar wiye aryo ka nyutogi calo acakki ki agiki me tam mapat. Pi meno, coc me apar wiye acel oo i apar wiye aryo i ot buk me apar wiye abicel en tema mapat me ot buk apar wiye acel oo i apar wiye aryo.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Lahkna paknaan gupa hning chaptẹr siiht-chiak kha hmaiah, Matthew cauk sungah chaptẹr hnih-khat paruk a ni.

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

Ndipo analamula ophunzira ake kuti asauze munthu aliyense kuti Iye ndiye Yesu Khristu. Mateyu 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Tal como no ponto médio de Gênesis, o versículo vinte assinala o fim de uma conversa específica que começou no versículo treze, quando Cristo e os discípulos chegaram a Cesareia de Filipe.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Ari ni Jesu oniwọ ilẹ̀ Kesarea Filipi, ó bi àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn ń wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì dáhùn pé, “Àwọn kan wí pé ìwọ ni Johanu Oníbatisí; àwọn mìíràn wí pé Elija; àwọn mìíràn sì wí pé Jeremiah, tàbí ọ̀kan nínú àwọn wòlíì.” Ó ní fún wọn pé, “Ṣùgbọ́n èyin nì, ta ni ẹ̀yin wí pé èmi jẹ́?” Simoni Peteru sì dáhùn pé, “Ìwọ ni Kristi náà, Ọmọ Ọlọ́run alààyè.” Jesu sì dáhùn, ó ní fún un pé, “Alábùkún fún ọ ni, Simoni Barjona: nítorí kì í ṣe ẹran-ara àti ẹ̀jẹ̀ ló fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé, a ó dè é ní ọ̀run; àti ohunkóhun tí ìwọ bá tú ní ayé, a ó tú ú ní ọ̀run.” Nígbà náà ni ó pàṣẹ gidigidi fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọ́n má ṣe sọ fún ẹnikẹ́ni pé òun ni Jesu Kristi. Matteu 16:13–20.

Raphia and Panium

Raphia kaj Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

မဿဲ၏ အလယ်ပိုင်းကျမ်းပိုဒ်သည် သီးခြားစကားဝိုင်းတစ်ရပ်နှင့် အကြောင်းအရာတစ်ရပ်ကို ကိုယ်စားပြုသကဲ့သို့သာမက၊ ကမ္ဘာဦးကျမ်း၏ သက်သေခံချက်အတွင်းရှိ ပဋိညာဉ်ဆိုင်ရာ သင်္ကေတဗေဒသည် ရာဖိအာစစ်ပွဲနှင့် ကိုက်ညီသကဲ့သို့၊ မဿဲ၏ စကားဝိုင်းသည် ပနီယံဟုခေါ်သော ကဲသရိဖိလိပ္ပိ၌ ဖြစ်ပေါ်သည်။ ဒံယေလ ၁၁ ၏ အခန်းငယ် ၁၅ ပါ ပနီယံသည် မဿဲ၏ အခန်း ၁၂ ခန်းပါ မျဉ်းတန်း၏ အလယ်ဗဟိုဖြစ်ပြီး၊ ဒံယေလ ၁၁ ၏ အခန်းငယ် ၁၁ ပါ ရာဖိအာသည် ကမ္ဘာဦးကျမ်း၏ အခန်း ၁၂ ခန်းပါ မျဉ်းတန်း၏ အလယ်ဗဟိုဖြစ်သည်။

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

250 roky, ktoré sa začali v roku 457 pred Kr., sa skončili v roku 207 pred Kr., v strede medzi Ráfiou z jedenásteho verša a Paniom z pätnásteho verša, kde sa stretáva znamenie Abrahámovej obriezky a Petrovo vyznanie Mesiáša. V línii Matúšovej knihy Peter svedčí o tom, že pri Jeho krste rozpoznal Krista, Syna Božieho.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simon te lok acel ni “ngat ma winyo,” dok Barjona te lok acel ni “wod oyel.” Simon obedo ngat ma owinyo kwena me batija pa Kristo, ka Cwalo Maleng odonyo i kit me oyel. Batija pa Kristo obedo cal me Agwata 11, 1840, ka malaika marac me Niyabo apar odonyo. Malaika acel no kene odonyo i 9/11. Petero kelo gin ma tye ka ngeyo 9/11 calo kwena me temo pa nywal man me jo pi abicel piero angwen ki angwen.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Peter bu̍t-siâng kiânn “line upon line” ê hong-hoat ê lâng. I sī pang-chhiáu ê “kiáⁿ”, só͘-í chòe kiáⁿ, i tī biōng-gi̍k siōng tāi-piáu chòe bóe-āu ê it-tāi. Peter sī bóe-āu ê it-tāi ê piáu-siong, jî chhiūⁿ i ê miâ ê biōng-gi̍k sò͘-jī, i tāi-piáu hit it pah sì-cha̍p-sì chheng. Peter tāi-piáu hit ê chiong-kiat ê it-tāi, in tī Ki-tok tī sian-tō͘ ê line hián-hiān ê sî, thiaⁿ-tio̍h hit ê koan-hē tī hù-koân ê sìn-sit. Peter jīn-bat kap Ki-tok ê sé-lé siong-koan ê sìn-sit; in-chhú, Peter ē-tàng jīn-chhut Iâ-so͘ sī hit u̍t-kó ê one, tī Hî-pek-gí kiò chò Messiah, tī Hî-la̍p-gí kiò chò Christ. Peter tāi-piáu hit-ê lâng, in liáu-kái Khé-sī-lio̍k chap-pat chương hit-ê tī 9/11 kàng-lîm ê thiⁿ-sài, mā bat tī 1840 nî 8 goe̍h 11 ji̍t kàng-lîm. Peter tāi-piáu hit-ê lâng, in liáu-kái 9/11 chòe it ê waymark, hiah-sī chí ū thang ēng nn̄g tiâu á-sī saⁿ tiâu ê kiàn-chèng lâi khak-li̍p.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

पतरसको स्वीकारोक्ति यो हो कि 9/11 ले तेस्रो हायको आगमनलाई चिन्हित गर्दछ, जुन अन्तिम पुस्ताका लागि परीक्षाको सन्देश हो। त्यो स्वीकारोक्ति नै त्यो स्थान हो जहाँ नाम परिवर्तन हुन्छ। अब्राहाम राफियामा छन् र पतरस पानियममा छन्, क्रूसभन्दा ठीक अघि। पानियम र क्रूसको बीचमा पतरस रूपान्तरणको पर्वतमा जानेछन्। पानियममै सिमोन पतरसमा परिवर्तन गरिन्छ, जब उनले आफ्नो पुस्ताका लागि परीक्षाको सन्देशबारे आफ्नो स्वीकारोक्ति दिए। एक लाख चवालीस हजारका लागि त्यो परीक्षाको सन्देश तेस्रो हायको इस्लाम हो, जो भविष्यसूचक इतिहासमा 9/11 मा आइपुग्यो।

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Muṯiso ya uyeso wa Uadventista ianzile pa 9/11, kabili ku mpelo ya uyeso wa Uadventista, ubutumwa bwa Uislamu bwa isautu ya butatu bulondolola ilingi no kumo ishina lya Simon lisankilwa. Ubutumwa Petero aleumfwa ku mpelo, ubwafanishiwe no butumwa bwa 9/11 pa kutendeka, ni bwo butumwa obwalungamikwa bwa fimipila ya mulilo ya ku Nashville. Pali apo ni po umulambo wa malipenga ufika pamo ne kusendama kwa ensign ne mpongolo yakwe ya pa Luŵa lwa Kupapatulako Ifibi.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej yam no hauv tsab xov xwm tom ntej.