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.
డానియేలు పదకొండవ అధ్యాయం పదహారవ వచనమును మరియు ఇరవై రెండవ వచనమును రెండింటిని త్వరలో రానున్న ఆదివారపు చట్టముతో సరిపోలుచున్నవి. పదవ వచనపు నెరవేర్పు 1989లో సంభవించగా, అది 2014లో ఉక్రెయిన్ యుద్ధమునకు దారితీసెను; ఇది క్రీస్తుపూర్వం 217లో పదకొండవ వచనపు నెరవేర్పుగా సూచించబడిన రాఫియా యుద్ధముచేత ప్రతినిధీకరించబడెను. పదకొండవ వచనము నుండి పదహారవ వచనము వరకు ఉన్నది, పదకొండవ వచనము నుండి ఇరవై రెండవ వచనము వరకు ఉన్నదియే; అందుచేత, పదకొండవ వచనము నుండి పదహారవ వచనములలో ప్రతినిధీకరించబడిన నలభైవ వచనమునకు సంబంధించిన గూఢ చరిత్ర, పదకొండవ వచనము నుండి ఇరవై రెండవ వచనము వరకు ఉన్న చరిత్రగాను ప్రతినిధీకరించబడుచున్నది. నలభైవ వచనమునకు చెందిన గూఢ చరిత్ర పదకొండవ వచనము నుండి ఇరవై రెండవ వచనము వరకు ప్రతినిధీకరించబడుచున్నది.
Chapters Eleven through Twenty-two
Dikgaolo tša Lesometee go fihla go tša Masomepedi-pedi
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.
इतिहास लुकलुक ता उत्पत्ति, मथी, प्रकाश आर The Desire of Ages-आ गिन्जाव हाग्रा सोंनाय-बरायसो chapter eleven निफ्राय twenty-two फोरजोंबो दिन्थिफुंवाय। बे चारि साख्रिफोर “eleven through twenty-two” हाग्रा सोंनायफोरजोंबो गोरोबथाय जादों, मानोना लुकलुक इतिहासखौ दानियेल eleven-आ verses eleven through twenty-two-आ दिन्थिफुंवाय। बे चारि साख्रिफोरनि मोजां भागायै गोसोनि चिन्हखौ दिन्थिफुंयो, उत्पत्तिनि chapter eleven-आ निम्रोदजों दिन्थिफुंनाय थांनाय मरणनि गोसो निफ्राय जागायनाय आर प्रकाशनि chapter seventeen-आ रोमनि रांडिजों फोजोबनायाव जोबनाय।
Seventeen
Leshumi na nkombo na moko.
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.
Ntle le Mattheu, lipaki tse nne di supa kgaolo ya lesome le bosupa e le bohareng ba nako eo di e tshwantshang. Palo ya lesome le bosupa e boetse e hlahella ka makgetlo a mararo diporofetong tse tharo tsa dilemo tse makgolo a mabedi le mashome a mahlano tse qadileng ka 457 BC, 64 le 1776. Mela e mebedi ya eo, (wa pele le wa ho qetela) e supa bohareng ha mola wa pele wa 457 BC o fela ka 207 BC mme mola wa ho qetela wa 1776 o fela ka 2026. 207 BC e ne e le pakeng tsa dintwa tsa Raphia le Panium, mme 2026 ke nako e mahareng ya mopresidente wa ho qetela wa United States.
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.
Nka mela e meraro ya dingwaga tse makgolo a mabedi le masome a matlhano, Ptolemy o ne a busa ka dingwaga di le lesome le bosupa. Go na le dingwaga di le lesome le bosupa magareng ga 313 le 330 mo moleng wa ga Nero, mme go ne go na le dingwaga di le lesome le bosupa magareng ga dintwa tsa Raphia ka 217 BC le ntwa ya Panium ka 200 BC. Basupi ba le bararo mo go ba le bane ba dikgaolo tsa bolesome le bongwe go fitlha go tsa masome a mabedi le bobedi ba supa bogare jwa tsone jo bo tlhomameng jaaka dikgaolo tsa lesome le bosupa. Ka jalo, histori e e fitlhegileng ya temana ya masome a mane e emelwa mo ditemaneng tsa bolesome le bongwe go fitlha go tsa masome a mabedi le bobedi tsa kgaolo e e tshwanang, mme basupi ba le bane ba dikgaolo tsa bolesome le bongwe go fitlha go tsa masome a mabedi le bobedi ba tsamaisana le ditemana tsotlhe tsotlhe tseo. Tiragatso ya nngwe le nngwe ya diporofeto tse tharo tsa dingwaga di le 250 e tsamaisana le histori e le nngwe fela eo. Bogare bo gatelelwa jaaka sesupo sa tsela, mme bogolo jang bo itsisiwe jaaka letshwao la kgolagano le sekano sa batho ba Modimo.
Daniel Twelve
Danieri Gumi na Kaberi
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.
Վեցերորդ գլխի տասներկուերորդ համարի յոթերորդ, տասնմեկերորդ և տասներկուերորդ համարները նշում են մեկ հարյուր քառասունչորս հազարի կնքման վերջնական շրջանը։ Յոթերորդ համարը նշում է 2023 թուականի դեկտեմբերի 31-ը, իսկ տասներկուերորդ համարը՝ 2020 թուականի յուլիսի 18-ը։ Յոթերորդ համարի ցրումը, որ վերջացավ 2023 թուականի դեկտեմբերի 31-ին և որ սկսվել էր 2020 թուականի յուլիսի 18-ին, ներկայացուած էր Դանիէլ 12-ում գտնուող մարգարէական ժամանակի այդ երեք համարների ալֆայով և օմեգայով։ 1,290 տարիների միջին համարը 1989-ից մինչև շուտով եկող Կիրակնօրեայ օրէնքի պատմութիւնը նշում է որպէս 30, իսկ ապա՝ 1,260՝ մինչև մարդկային փորձաշրջանի փակումը։ Երեսուն տարիներ, ներկայացնելով մեկ հարյուր քառասունչորս հազարի քահանայութեան տարիքը, և 1260 տարիներ՝ նախատիպելով Յայտնութիւն 13-ի խորհրդանշական քառասուներկու ամիսները։
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's 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.
Ubunabii obubini obw’emyaka 30 obulondoolwa emyaka lukumi mu bibiri mu nkaaga (1260) kye kabonero k’obunabii obw’endagaano bbiri obwa Ibulayimu ne Pawulo obw’emyaka 400 ne 430. Ekitundu eky’omu makkati eky’ennyiriri essatu ez’ebiseera mu Danyeri kkumi n’ebiri kikiikirira obujeemu bw’ennukuta ey’ekkumi n’essatu, ate nga n’ekyo kyokka kigumiza nnyo endagaano n’okuteekebwako akabonero kw’abo emitwalo kikumi mu enkumi ana mu enkumi nnya. Ennyiriri ezo essatu nazo zikwatagana n’ebyafaayo eby’ekyama, era zongeraawo omujulirwa omulala ku kunyweza ensonga nti ekitundu eky’omu makkati kye kabonero k’endagaano.
Spring and Fall
រំហើយ និង ជ្រុះស្លឹក
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's 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.
Mmo mpon yi nyinaa ho no, ɛsɛ sɛ yɛka adansefo baasa a wɔfa ahohuru ne ɔtɔn afahyɛ ahorow a ɛwɔ Leviticus aduonu mmiɛnsa mu no ho, de wɔn toto mu na yɛde wɔn bɔ Pentecost bere no ho wɔ asɛndua no abakɔsɛm mu. Ɛhɔ no, ti no yɛ aduonu mmiɛnsa, a ɛyɛ Kristo Mpata adwuma no sɛnkyerɛnne. Ti no yɛ nkyekyɛm aduanan anan, a wɔde sɛnkyerɛnne kwan so gyina hɔ ma October 22, 1844. October 22 gyina hɔ ma nnafua aduonu mmienu wɔ October mu, fi da a edi kan no so kosi da a ɛto so aduonu mmienu no, na saa nti ɛsoa Hebri nkyerɛwde no adansedi. Esiane sɛ October yɛ bosome a ɛto so du nti, sɛ wɔde no bɔ da a ɛto so aduonu mmienu no ho a, ɛma 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.
입라 달력에서 일곱째 달 열째 날은 속죄일이었으며, 일곱에 열을 곱하면 칠십이 되니, 이는 은혜기간의 상징이다. 이천삼백 년은 1844년에 셋째 천사가 도래하였을 때 끝났는데, 이는 그 기간을 시작하게 한 셋째 칙령으로 예표되었다. 이천삼백 주야의 시작점에서 옛 문자적 이스라엘에게 은혜기간으로 정해진 칠십 이레가 있었고, 그 주야의 끝에서는 현대의 영적 이스라엘을 위한 은혜기간이 일곱째 달 열째 날로 표상되었는데, 이는 칠십에 해당한다. 1844년 10월 22일은 속히 다가올 일요일 법령을 예표하며, 거기서 제칠일안식일예수재림교를 위한 상징적 칠십 년의 은혜기간이 끝나는데, 이는 스데반이 돌에 맞았을 때 유대인들에게 그러하였던 것과 같다.
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 megyina hɔ ma bere bi a abɔfo baanu baa hɔ, nea ɛto so abien no baa aba mu awerɛhow a edi kan no mu, na nea ɛto so abiɛsa no baa awerɛhow kɛse no mu. “44” gyina hɔ ma nkra a ɛyɛ mmɔho abien, sɛnea Daniel ti dubaako nkyekyɛm aduanan anan no mu asɛmpa a efi apuei ne atifi no gyina hɔ ma no. Lewifo nhoma ti aduonu abiɛsa no wɔ nkyekyɛm aduanan anan a ɛkyekyɛ afahyɛ kronkron no mu kɔ ahuhuru ne ɔtɔn bere mu. Saa nkyekyɛm aduanan anan no gyina hɔ ma nkra a ɛyɛ mmɔho abien. Bere abien no nyinaa gyina hɔ ma nkyekyɛm aduonu abien aduonu abien, enti ahuhuru ne ɔtɔn afahyɛ no nyinaa gyina Hebrifo kalenda no nkyerɛwde aduonu abien no ananmu. Bere a adansefo baanu yi a wɔyɛ nkyekyɛm aduonu abien no ka bom, na wɔde Pentekoste bere no ka ho no, ɛma nhyehyɛe bi a ɛwɔ anammɔn abiɛsa.
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.
Langkah pertama ialah sebuah tanda jalan yang terdiri daripada tiga bahagian, diikuti oleh lima hari, sebagaimana yang terakhir daripada tiga tanda jalan itu. Tanda jalan yang di tengah ialah tiga puluh hari pengajaran bersemuka oleh Kristus dengan mereka yang sedang diurapi sebagai imam untuk pelayanan dalam gereja yang menang. Imamat dua puluh tiga selaras dengan sejarah tersembunyi dalam ayat empat puluh.
Midpoints
Titengahsilang
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:
Bohareng ba mola wa Genese go tloga kgaolong ya lesome le motso o mongwe go ya go kgaolo ya masome a mabedi le bobedi ke kgaolo ya lesome le bosupa, mo go yone go neng ga tlhomiwa kgato ya bobedi ya kgolagano ya dikarolo tse tharo ya ga Aberahama le sesupo sa lebollo. Bogare jo bo tlhomameng jwa ditemana tsotlhe tse di fitlhelwang mo kgaolong ya lesome le motso o mongwe go fitlha go ya go ya masome a mabedi le bobedi ke Genese 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.
Leumbeut deungeut-Ku akan Kuteguhkan dengan Ishak, yang akan dilahirkan Sara bagimu pada masa yang telah ditetapkan ini pada tahun yang akan datang. Lalu Ia selesai berfirman kepadanya, dan Allah naik meninggalkan Abraham. Kejadian 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.
God mula berfirman kepada Abraham dalam ayat satu dan Ia mengakhiri percakapan-Nya dalam ayat dua puluh dua, sehingga seluruh dialog tentang perjanjian sunat itu ditempatkan dalam konteks kenabian dari dua puluh dua huruf abjad Ibrani, sedangkan tema dari dua puluh dua ayat itu adalah ritus sunat, yang harus dilaksanakan pada hari kedelapan. Pusat atau titik tengah dari perikop Kejadian itu adalah hubungan perjanjian Allah dengan seratus empat puluh empat ribu orang sebagaimana diwakili oleh perjanjian sunat Abraham. Titik tengah dari rangkaian pasal-pasal Kejadian sebelas sampai dua puluh dua adalah pasal tujuh belas, dan titik tengah mutlak dari pasal itu adalah ayat dua puluh dua, ketika Allah mengakhiri percakapan-Nya tentang perjanjian itu dengan Abraham, dengan demikian menempatkan titik tengah itu dalam konteks abjad Ibrani yang terdiri dari dua puluh dua huruf. Titik tengah dari dua puluh dua ayat itu, tentu saja, adalah ayat sebelas.
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.
“ထိုကြောင့် သင်တို့သည် မိမိတို့၏ အဖုံးအသားကို အရေဖျက်ခြင်း ပြုရမည်။ ထိုအရာသည် ငါနှင့် သင်တို့အကြားရှိ ပဋိညာဉ်၏ အမှတ်လက္ခဏာ ဖြစ်လိမ့်မည်။” ကမ္ဘာဦး ၁၇:၁၁။
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.
Bohare bja ditemana tše nne tša dikgaolo tša lesometee go fihla go masomepedi-pedi ka Beibeleng di akaretša ditemana tše tharo go phethagatša kgopolo ya bogare.
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.
Ini perjanjian-Ku, yang harus kamu pelihara, antara Aku dan kamu serta keturunanmu sesudah engkau: setiap anak laki-laki di antaramu harus disunat. Dan kamu harus menyunat daging kulupmu; dan hal itu akan menjadi tanda perjanjian antara Aku dan kamu. Dan dia yang berumur delapan hari harus disunat di antaramu, setiap anak laki-laki turun-temurunmu, baik dia yang lahir di rumah, maupun yang dibeli dengan uang dari orang asing mana pun, yang bukan dari keturunanmu. Kejadian 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.”
တံဆိပ်လက္ခဏာဆိုသည်မှာ အလံတော်ကို ကိုယ်စားပြုသော အမှတ်လက္ခဏာတစ်ရပ် ဖြစ်သည်။ ဤအပိုဒ်သည် တစ်သိန်းလေးသောင်းလေးထောင်ဖြစ်သော အလံတော်အကြောင်းကို ဆိုထားသည်။ အမျိုးသားကလေးကို ရှစ်ရက်မြောက်သောနေ့တွင် အရေဖျားလှီးခြင်း ပြုရမည်ဖြစ်သကဲ့သို့၊ နောဧ၏ ပဋိညာဉ်သည်လည်း သင်္ဘောထဲရှိ အသက်ရှင်သူ ရှစ်ယောက်နှင့်အတူ ဖြစ်ခဲ့သဖြင့်၊ ထိုကြောင့် ရှစ်ဆိုသော ကိန်းဂဏန်းကို အသုံးပြု၍ နောဧ၏ ပဋိညာဉ်နှင့် အာဗြဟံ၏ ပဋိညာဉ်ကို အပြန်အလှန် ဆက်စပ်ပေးထားသည်။ သူတို့သည် ဖိလဒေလဖိအသင်းတော်သားများ ဖြစ်ရမည်။ အကြောင်းမှာ သူတို့သည် အရေဖျားလှီးခြင်းခံရမည့်သူများ ဖြစ်ကြပြီး၊ ပေါလုက ထိုအရာကို ဇာတိပကတိကို လက်ဝါးကပ်တိုင်ပေါ်၌ သတ်ခြင်း၏ သင်္ကေတအဖြစ် သတ်မှတ်ထားသောကြောင့် ဖြစ်သည်။ ဇာတိပကတိကို လက်ဝါးကပ်တိုင်ပေါ်၌ သတ်သောအခါ ခရစ်တော်၏ ဘုရားသဘောတော်သည် အတွင်း၌ ရှိလာ၍၊ ထိုနှစ်ရပ်ပေါင်းစည်းမှုသည်ပင် အလံတော် ဖြစ်သည်။ အကြောင်းမှာ Sister White က “ခရစ်တော်၏ စရိုက်လက္ခဏာသည် မိမိ၏ သားသမီးတို့အတွင်း၌ ပြည့်စုံစွာ ပြန်လည်ထင်ရှားလာသောအခါ၊ ထိုအခါ သူသည် သူတို့ကို ယူဆောင်ရန် ပြန်ကြွလာမည်” ဟု ဆိုထားသောကြောင့် ဖြစ်သည်။
“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.
“Бэшэ тхысым игуфэкӏуагъэ лъэпкъыгъэм иӏэ, а хъумэу Тхьэшхуэм иныбжьагъэ зэпытэу къызэрихь. Ауэ зыхуэжьыгъэу тхьэмыщкӏэр къыдегъэхьэщӏыну щыӏэныгъэ хъуащ, Тхьэм и Къуэ зыкӏэ ялъэкӏуам и тхьэфӏыкӏагъэмкӏэ фӏэщ хъуауэ, ар гущыӏэу гупсысэмкӏэ, пэжьыжьагъэ къыдигъуэтыфын, зэмылӏэужьыгъэ къыдигъуэтыфын, уафэм и бын лъэпкъым кърагъэдэкӏын, уэ Тхьэм и падшэхэм и мирасхор хъун. Характерым и зэхъуэкӏыныр Унафэ Псыгъуэм и ӏуэхумкӏэ къызэрагъэхъу, абы цӏыхум къытехьэж, ар а зэрыхуейрэмрэ, а зэрыхигъэпэжырэмрэ тету, лъэпкъыгъэ щӏэ къыдилъхьэ. Тхьэм и сурэтыр псэм къыщигъэзэж, уэ махуэ къэсырэ мафӏэ къэсырэ ар лъапсэу щытыгъэу хьэл-щэнкӏэм и щӏапӏэмкӏэ къэгъэтхъуэжрэ къэгъэнэжьыжьы, уэ ар нэхъыбэу нэхъыбэу Хъристосым и характерыр пэжьыжьагъэмрэ пэж-игъэу къэбгъэну унафэ къыхуэхъу.”
“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.
“Minyak yang sangat diperlukan oleh mereka yang digambarkan sebagai gadis-gadis bodoh itu bukanlah sesuatu yang dikenakan pada bagian luar. Mereka perlu membawa kebenaran itu ke dalam tempat kudus jiwa, agar kebenaran itu membersihkan, memurnikan, dan menguduskan. Yang mereka perlukan bukanlah teori; melainkan ajaran-ajaran suci Alkitab, yang bukan doktrin-doktrin yang tidak pasti dan terpisah-pisah, tetapi kebenaran-kebenaran yang hidup, yang menyangkut kepentingan-kepentingan kekal yang berpusat di dalam Kristus. Di dalam Dia terdapat seluruh sistem kebenaran ilahi yang lengkap. Keselamatan jiwa, melalui iman kepada Kristus, adalah dasar dan tiang penopang kebenaran. Mereka yang menjalankan iman yang sejati kepada Kristus menyatakannya melalui kekudusan tabiat, melalui ketaatan kepada hukum Allah. Mereka menyadari bahwa kebenaran sebagaimana adanya di dalam Yesus menjangkau surga dan meliputi kekekalan. Mereka memahami bahwa tabiat orang Kristen harus mencerminkan tabiat Kristus, dan penuh dengan kasih karunia dan kebenaran. Kepada mereka diberikan minyak kasih karunia, yang menopang terang yang tidak pernah padam. Roh Kudus di dalam hati orang percaya menjadikannya sempurna di dalam Kristus. Bukanlah bukti yang pasti bahwa seorang laki-laki atau seorang perempuan adalah orang Kristen hanya karena ia memperlihatkan emosi yang mendalam ketika berada di bawah keadaan-keadaan yang menggugah. Orang yang serupa dengan Kristus memiliki suatu unsur yang dalam, teguh, dan tekun di dalam jiwanya, namun ia juga memiliki kesadaran akan kelemahannya sendiri, dan tidak ditipu serta disesatkan oleh Iblis, lalu dibuat mempercayai dirinya sendiri. Ia memiliki pengetahuan tentang firman Allah, dan mengetahui bahwa ia aman hanya apabila ia menaruh tangannya di dalam tangan Yesus Kristus, dan berpegang teguh kepada-Nya.”
“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.
“Karakter didedahkan oleh suatu krisis. Apabila suara yang bersungguh-sungguh mengisytiharkan pada tengah malam, ‘Lihatlah, mempelai lelaki datang; keluarlah kamu untuk menyambut dia,’ gadis-gadis dara yang sedang tidur itu terjaga dari lena mereka, lalu nyatalah siapakah yang telah membuat persediaan bagi peristiwa itu. Kedua-dua pihak didatangi tanpa diduga, tetapi yang satu telah bersedia menghadapi keadaan darurat itu, sedangkan yang satu lagi didapati tanpa persediaan. Karakter didedahkan oleh keadaan-keadaan yang dihadapi. Keadaan darurat menyingkap mutu sebenar karakter. Suatu malapetaka yang mendadak dan tidak terduga, suatu kehilangan orang yang dikasihi, atau suatu krisis, suatu sakit yang datang tanpa diduga atau penderitaan yang memilukan, sesuatu yang membawa jiwa berhadapan langsung dengan maut, akan menyingkap hakikat batin karakter yang sebenar. Akan dinyatakan sama ada ada atau tidak iman yang sungguh dalam janji-janji firman Allah. Akan dinyatakan sama ada jiwa itu ditopang oleh kasih karunia, sama ada ada minyak di dalam bejana bersama-sama dengan pelita.”
“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.’
“Me siman yi a ba nnipa nyinaa so. Yɛyɛ yɛn ho dɛn wɔ Onyankopɔn sɔhwɛ ne ne pɛnsapɛnsahwɛ ase? Yɛn nkanea dum anaasɛ da so ara yɛma ɛhyerɛn? Yɛasiesie yɛn ho ama amanehunu biara denam yɛne Nea ɔyɛ adom ne nokware ma no no ayɔnkofa so anaasɛ? Mmaabun nyansafo baanum no antumi amfa wɔn suban amma mmaabun nkwaseafo baanum no. Ɛsɛ sɛ yɛn mu biara si ne suban wɔ ne ankasa abrabɔ mu. Wontumi mfa mma obi foforo, mpo sɛ nea ɔwɔ no no pɛ sɛ ɔbɔ saa afɔre no a. Bere a mmɔborɔhunu da so ara twɛn no, nneɛma pii wɔ hɔ a yebetumi ayɛ ama yɛn ho yɛn ho. Yebetumi ada Kristo suban no adi. Yebetumi de kɔkɔbɔ nokwafo ama wɔn a wɔafom. Yebetumi aka wɔn anim, aka wɔn ho asɛm dennen, wɔ abotare nyinaa ne nkyerɛkyerɛ mu, na yɛde Kyerɛwnsɛm Kronkron no nkyerɛkyerɛ bɛma akoma no ate. Yebetumi de ayamye a efi akoma mu ama. Yebetumi ne yɛn ho yɛn ho abɔ mpae na yɛabɔ mpae ama yɛn ho yɛn ho. Denam abrabɔ a wɔhwɛ so yie so, denam nkɔmmɔ kronkron a yɛbɛkora so so, yebetumi de nhwɛso akyerɛ nea Kristoni ankasa sɛ ɛsɛ sɛ ɔyɛ; nanso obiara rentumi mfa ne suban su no mma obi foforo. Momma yensusuw nokwasɛm no ho yiye sɛ wobegye yɛn nkwa, ɛnyɛ sɛ nnipadɔm, na mmom sɛ ankorankoro. Wobebu yɛn atɛn sɛnea suban a yɛasi no te. Ɛyɛ ade a asiane wom sɛ wobebu wo kra a wubesiesie ama daa daa no aniwu, na woatwe wo ne Onyankopɔn asomdwoe a wobɛyɛ no agu akyiri akosi sɛ wubedu owu mpa so. Ɛnam da biara da abrabɔ mu nnwuma so, ɛnam honhom a yɛda no adi so, na yɛnam so si yɛn daa da nkrabea no ho gyinae. Nea odi nokware wɔ nea ɛyɛ ketewa mu no, odi nokware nso wɔ nea ɛso. Sɛ yɛayɛ Kristo yɛn nhwɛso, sɛ yɛanantew na yɛayɛ adwuma sɛnea ɔde ne nkwa ankasa mu ayɛ nhwɛso ama yɛn no, yebetumi ahyia anwonwade a emu yɛ hu a ɛbɛba yɛn so wɔ yɛn suahu mu no, na yɛaka afi yɛn akoma mu sɛ, ‘Ɛnyɛ me pɛ, na mmom wo de na ɛnyɛ hɔ.’”
“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.
“Ini adalah masa percobaan, masa di mana kita sedang hidup, ketika kita harus dengan tenang merenungkan syarat-syarat keselamatan, dan hidup sesuai dengan ketentuan-ketentuan yang ditetapkan dalam firman Allah. Kita harus mendidik dan melatih diri kita, dari jam ke jam dan dari hari ke hari, melalui disiplin yang saksama, untuk melaksanakan setiap kewajiban. Kita harus mengenal Allah dan Yesus Kristus yang telah diutus-Nya. Dalam setiap pencobaan, adalah hak istimewa kita untuk bersandar kepada Dia yang telah berfirman, ‘Biarlah ia berpegang pada kekuatan-Ku, supaya ia berdamai dengan Aku; dan ia akan berdamai dengan Aku.’ Tuhan mengatakan bahwa Ia lebih rela memberikan Roh Kudus kepada kita daripada orang tua memberikan roti kepada anak-anak mereka. Maka hendaklah kita memiliki minyak kasih karunia di dalam bejana kita bersama pelita-pelita kita, supaya kita jangan didapati di antara mereka yang digambarkan sebagai gadis-gadis bodoh, yang tidak siap untuk pergi menyongsong mempelai laki-laki.” Review and Herald, 17 September 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.
Tanda panji bagi seratus empat puluh empat ribu, yang dilambangkan oleh sunat Abraham dan delapan jiwa di atas bahtera, ialah gadis-gadis bijaksana dalam perumpamaan itu yang dengan sempurna memantulkan tabiat Kristus dalam krisis yang segera datang. Sungguh patut bahwa Sister White menutup bagian itu dengan mengutip Yesaya, karena itu adalah suatu nas yang secara langsung menunjuk kepada masa pemeteraian seratus empat puluh empat ribu.
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.
Pada hari itu nyanyikanlah tentang dia, “Sebuah kebun anggur anggur merah. Aku, TUHAN, menjaganya; setiap saat Aku akan menyiraminya; supaya jangan ada yang mencelakakannya, Aku akan menjaganya siang dan malam. Amarah tidak ada pada-Ku; siapakah yang akan menghadapkan semak duri dan onak terhadap Aku dalam peperangan? Aku akan menerobos mereka, Aku akan membakar mereka bersama-sama. Atau biarlah ia berpegang pada kekuatan-Ku, supaya ia mengadakan damai dengan Aku; dan ia akan mengadakan damai dengan Aku. Ia akan menyebabkan mereka yang datang dari Yakub berakar; Israel akan berbunga dan bertunas, dan memenuhi permukaan dunia dengan buah. Adakah Ia telah memukul dia, seperti Ia memukul mereka yang memukul dia? atau adakah ia dibunuh menurut pembantaian mereka yang dibantai olehnya? Dengan ukuran, ketika ia tumbuh keluar, Engkau akan berperkara dengannya; Ia menahan angin-Nya yang keras pada hari angin timur. Oleh sebab itu kejahatan Yakub akan diperdamaikan; dan inilah seluruh buahnya, yakni menyingkirkan dosanya; ketika ia menjadikan segala batu mezbah itu seperti batu kapur yang dihancurkan berkeping-keping, maka tiang-tiang berhala dan patung-patung tidak akan tetap berdiri. Namun kota yang berkubu itu akan menjadi sunyi sepi, dan tempat kediaman itu ditinggalkan, dan dibiarkan seperti padang belantara: di sana anak lembu akan makan rumput, dan di sana ia akan berbaring, serta memakan habis cabang-cabangnya. Apabila ranting-rantingnya telah menjadi kering, semuanya akan dipatahkan; perempuan-perempuan datang, dan membakarnya dengan api: sebab itu adalah suatu umat yang tidak berpengertian: oleh karena itu Ia yang menjadikan mereka tidak akan berbelaskasihan kepada mereka, dan Ia yang membentuk mereka tidak akan menunjukkan kemurahan kepada mereka.” Yesaya 27:2–11.
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.
“ᎢᎦ ᎧᎸᎬ ᎤᎶᎩ ᎤᏴᏍᏗ,” ᎾᎯᏳ ᏤᎦᏈ ᎤᏓᏅᏛ ᎦᏅᎦ ᎨᏒ ᎥᏝ ᏱᎨᎦᎡᎵᏍᏗ ᎢᏳᏍᏗ, ᎠᎴ ᏐᎢ ᏂᎦᏛ “ᏴᏫ ᎪᎱᏍᏗ ᎾᏂᎦᏔᎿᎢ” ᎨᏒ ᏓᏂᎳᏫᏥ ᎠᎴ ᏓᎨᎦᎲᏍᏔᏅ, ᎾᏍᎩ Ꮎ ᎠᏰᎵ ᎤᏂᏖᎸ ᎦᎵᏉᎩ ᏅᎩᏧ ᎦᏰᎵᏛ ᏓᏂᏰᎸᎭ ᎢᏳᎢ ᎨᏒ ᎤᏓᏍᏆᏂᎪᏙᏗ ᎨᏒ ᎤᏜᏓᏅᏛ ᎢᏳᏍᏗ. Ꮎ ᎪᎯᏳ ᎢᏳᎢ, ᎩᎶ ᎦᎵᏍᏗᏍᎩ ᏧᏚᎵ ᏧᎵᏍᏙᏗᏍᎩ ᎤᏬᏚᎯ ᎦᎵᏉᎩ ᎠᎴ ᎦᎸᏉᏗ ᎡᏥᏌ ᎦᏁᎳ ᏗᎫᎪᏙᎥᎢ, ᎾᏍᎩ ᎢᏳᏛᏁᏗ ᏱᎩ; ᎠᏎᏃ ᎤᎵᏍᏆᏗᏢ ᏧᏍᏆᎸᎲ ᎠᏂᏍᏗ ᎤᏍᏗ ᎤᏪᎯ ᎨᏒ ᎾᏍᎩ ᏄᏍᏛ Ꭹ.
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.
Barita ba ne ba tshwanetse go nna le dingwaga di le masome a mararo fa ba simolola go direla, mme ba ba dikete di le lekgolo le masome a manè a manè ke bogosi jwa baperesiti jwa ga Petere jo bo ntšhafatsang kgolagano le Modimo mo malatsing a bofelo.
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.
Кама лаи, ҭабу ӏан хьуьлу къуллийнаш санна, духовный цӏа дан латту, къадирле йистхойство дан, Иса Масехӏала аьтту Божийна хаза духовный къурбонаш хьалдеш. 1 Петра 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.
Baruti ba ne ba baakanyeditswe go direla mo tirelong ya go tlotshiwa ya malatsi a le robedi; ka jalo, palo ya robedi ke sesupo sa boprista jo bo tloditsweng jo bo leng mo teng ga letlole la kgolagano.
Aaron’s Rod
Bâton d’Aaron
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.
Imam besar yang diurapi, yaitu seratus empat puluh empat ribu, dilambangkan di dalam tabut perjanjian sebagai tongkat Harun yang bertunas. Ketika tongkat Harun bertunas, hal itu menunjukkan perbedaan antara Harun dan tongkat-tongkat lain dari suku-suku Israel yang tidak bertunas. Dalam Kitab Suci, hujanlah yang menghasilkan pertunasan pada tumbuh-tumbuhan.
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.
Abaporofeta gbogbo wọn n sọrọ̀ nípa àwọn ọjọ́ ìkẹyìn; nítorí náà, ọ̀pá oyè àlùfáà Áárónì dúró fún ìfọ̀róró àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélọ́gbọ̀n ní ipò kan tí ó bá Élíjà lórí Kámẹ́lì àti àwọn Millerite ní ọdún 1844 mu. Ó ń tọ́ka sí àkókò tí ìyàtọ̀ kedere wà láàárín ìrántí òtítọ́ àti èké ti òjò ìkẹyìn. Jóẹ́lì ni ó ṣe ìyàtọ̀ náà nígbà tí ó fi hàn pé a ti gé “wáìnì tuntun” kúrò lọ́dọ̀ ẹgbẹ́ kan. Ẹgbẹ́ tí a gé wáìnì tuntun kúrò ní ẹnu wọn ni àwọn òmùtí Éfiráímù ti Isaiah. Wọ́n tún jẹ́ àwọn tí wọ́n fi ẹ̀sùn kàn àwọn ọmọ-ẹ̀yìn pé wọ́n ti mutí ní Pentikosti, àti pé wọ́n ni àwọn ọlọ̀tẹ̀ ti 1888, tí wọ́n tẹ̀lé àwọn baba wọn, tí wọ́n jẹ́ àwọn ọlọ̀tẹ̀ ti 1863. Gbogbo àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí bá ìlà náà mu, èyí tí Sister White fi hàn gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ nígbà tí ayé bá mọ̀ pé Adventism ti mọ̀ nípa àwọn bọ́ọ̀lù iná ti Nashville fún àìpẹ́ tó fẹrẹ̀ tó ọdún márùn-ún-dín-lọ́gọ́rùn-ún kan, ṣùgbọ́n kò sọ nǹkan kan.
8, Eighty and 81
8, Delapan puluh dan 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.
Nomor telu lan nomor wolu iku minangka pralambang kaimamané wong satus patang puluh papat èwu, yaiku panji-panji ing jaman pungkasan, kang nglambangaké gabungan kasucèn Ilahi lan kamanungsan. Nomor wolu iku saprasepuluh saka nomor wolung puluh, yaiku angka kanggo wolung puluh imam gagah prakosa kang bebarengan karo Imam Agung nglawan raja Uzia, sing nyoba ngurbanaké menyan ana ing panggonan suci. Wolung puluh siji nggambaraké kasucèn Ilahi kang kagandhèng karo kamanungsan ing konteks kaimamané pasamuwan kang menang. Riwayat pambrontakané Uzia nyambungaké kaimaman wolung puluh siji mau ana ing krisis kang pas sesambungané karo pambrontakané Ptolemeus sawisé perang Rafia. Kabèh para nabi nandhani jaman pungkasan, mula kaimaman kasucèn Ilahi kang kagandhèng karo kamanungsan, yaiku kaimamané pasamuwan kang menang, kang dumadi saka wolung puluh imam manungsa lan siji Imam Agung Ilahi, kapratelakaké ana ing sajarah kang diwiwiti ing taun 2014 nalika Perang Ukraina diwiwiti.
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.
Khaolo ya bogare ya mola wa dikgaolo tse lesome le bobedi tsa Genesi ke kgaolo ya bolesome le bosupa. Temana ya bogare ya mola wa dikgaolo tse lesome le bobedi ke temana ya masome a mabedi le bobedi. Temana ya masome a mabedi le bobedi e tshwaya bokhutlo jo bo kgethegileng jwa puisano fa gare ga Modimo le Aborahame e e simolotseng mo temaneng ya ntlha, ka jalo e supa temana ya masome a mabedi le bobedi e le bokhutlo jwa mola wa seporofeto o o rwetseng sesupo sa ditlhaka tsotlhe di le masome a mabedi le bobedi tsa alifabete ya Sehebera. Temana ya bogare ya mola wa ditemana di le masome a mabedi le bobedi ke temana ya bolesome le bongwe, e le yone gape bogare jwa ditemana tse tharo tse di supang folaga ya ba ba dikete di le lekgolo le masome a manè le bonè. Ka jalo temana ya bolesome le bongwe ke bogare jwa ditemana tse tharo tse di kgethegileng, mme temana ya bolesome le bongwe e fetisa boammaaruri jo bo ka sehlogong e seng fela jwa ditemana tsotlhe di le masome a mabedi le bobedi, mme gape le jwa ditemana tse tharo tse e leng mo go tsone; ka jalo e supa ditemana tsa bolesome le bongwe le masome a mabedi le bobedi e le tshimologo le bokhutlo jwa kakanyo e kgolo. Ka jalo, temana ya bolesome le bongwe go fitlha go ya masome a mabedi le bobedi mo kgaolong ya bolesome le bosupa ke setlhogo se segolo sa dikgaolo tsa bolesome le bongwe go fitlha go ya masome a mabedi le bobedi.
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Bogareng jwa dikgaolo tse somenngwe go ya go masomepedi le bobedi mo bukeng ya Mathaio ke kgaolo ya lesome le borataro.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Maka Ia memerintahkan murid-murid-Nya supaya jangan memberitahukan kepada siapa pun bahwa Ia adalah Yesus, Kristus. Matius 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.
Akakaal ka khemui anga, chang 20 hi chang 13-a Krista leh zirtîrte’n Kaisaria Philippi an thlen atanga an ṭan tawh ṭawngṭaina bik chu a tâwpna a entîr a ni.
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.
Yesu alipofika katika mipaka ya Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu hunena ya kwamba mimi Mwana wa Adamu ni nani? Wakasema, Wengine husema ya kuwa ndiwe Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi, mwanena ya kwamba mimi ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-Yona; kwa kuwa mwili na damu havikukufunulia hili, ila Baba yangu aliye mbinguni. Nami nakuambia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda dhidi yake. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litafungwa mbinguni; na lo lote utakalolifungua duniani litafunguliwa mbinguni. Ndipo akawaagiza wanafunzi wake wasimwambie mtu ye yote ya kuwa yeye ndiye Yesu Kristo. Mathayo 16:13–20.
Raphia and Panium
Raphia dan 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.
Bukan sahaja perikop pertengahan dalam Matius mewakili suatu percakapan dan pokok bahasan yang tersendiri, tetapi sebagaimana simbolisme perjanjian dalam kesaksian Kejadian selaras dengan pertempuran di Rafia, percakapan dalam Matius berlangsung di Kaisarea Filipi, yaitu Panium. Panium pada ayat lima belas Daniel sebelas ialah titik tengah dalam garis dua belas pasal Matius, dan Rafia pada ayat sebelas Daniel sebelas ialah titik tengah dalam garis dua belas pasal Kejadian.
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.
᱔᱕᱗ ᱠᱤ.ᱯᱩ. ᱨᱮ ᱡᱮ ᱒᱕᱐ ᱥᱮᱨᱢᱟ ᱮᱦᱚᱵ ᱮᱱᱟ, ᱚᱱᱟ ᱒᱐᱗ ᱠᱤ.ᱯᱩ. ᱨᱮ ᱪᱟᱵᱟ ᱮᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱜᱮ ᱫᱚ ᱯᱚᱫ ᱜᱮᱞ ᱢᱤᱫ ᱨᱮᱱ ᱨᱟᱯᱷᱤᱭᱟ ᱟᱨ ᱯᱚᱫ ᱜᱮᱞ ᱢᱚᱬᱮ ᱨᱮᱱ ᱯᱮᱱᱤᱭᱟᱢ ᱛᱟᱞᱟ ᱨᱮ ᱛᱟᱞᱟ ᱴᱷᱟᱶ, ᱡᱮᱠᱟᱱ ᱨᱮ ᱟᱵᱽᱨᱟᱦᱟᱢ ᱨᱮᱱ ᱛᱩᱵᱮᱫ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱟᱨ ᱯᱤᱛᱚᱨ ᱨᱮᱱ ᱢᱮᱥᱤᱭᱟ ᱠᱚ ᱥᱚᱢᱵᱚᱫᱷᱚᱱ ᱢᱤᱫᱴᱟᱝ ᱦᱚᱸᱨ ᱮ ᱢᱮᱥᱟ ᱮᱱᱟ। ᱢᱟᱛᱷᱤ ᱯᱚᱛᱷᱤ ᱨᱮᱱ ᱨᱮᱠᱷᱟ ᱨᱮ, ᱯᱤᱛᱚᱨ ᱠᱨᱤᱥᱴ, ᱤᱥᱚᱨ ᱨᱮᱱ ᱦᱚᱱ, ᱟᱡᱟᱜ ᱫᱤᱠᱥᱟ ᱚᱠᱛᱚ ᱨᱮ ᱟᱯᱱᱟᱨ ᱪᱤᱱᱦᱟᱹᱣ ᱠᱮ ᱮᱢ ᱥᱟᱠᱷᱤ ᱮᱫᱟ।
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.
Simone e kaya “yoyo ayoka,” mpe Barjona e kaya “mwana ya ebenga.” Simone azalaki moto oyo ayokaki nsango ya libatisi ya Klisto, tango Molimo Mosantu akitaki na lolenge ya ebenga. Libatisi ya Klisto ezalaki elembo ya mokolo ya 11 Août 1840, tango anzelu ya nguya ya Emoniseli zomi akitaki. Anzelu yango moko akitaki na 9/11. Petelo azali komonisa baoyo bayebi 9/11 lokola nsango ya komekama ya ekeke ya bato nkama moko na tuku minei na minei.
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 megyina hɔ ma wɔn a wɔde “line upon line” kwan no di dwuma. Ɔyɛ aborɔnoma no “ba”, enti sɛ ɔyɛ ba a, ɔde agyirae kwan so gyina hɔ ma awo ntoatoaso a etwa to no. Peter yɛ awo ntoatoaso a etwa to no ho sɛnkyerɛnne, na ne din no akontaabu agyirae mu no, ɔgyina hɔ ma ɔha ne aduanan anan mpem no. Peter gyina hɔ ma awo ntoatoaso a etwa to no a wɔte ahoɔdenhyɛ nkra no bere a Kristo pue wɔ nkɔmhyɛ kwan no mu no. Peter huu nkra a ɛbata Kristo asubɔ ho no, na enti Peter tumi huu Yesu sɛ nea wɔasra no, a ɛno ne Messiah wɔ Hebri kasa mu na Christ wɔ Hela kasa mu. Peter gyina hɔ ma wɔn a wɔte ase sɛ Ɔsoro bɔfo a ɔwɔ Adiyisɛm duawɔtwe mu a osianee baa fam wɔ 9/11 no, na na wasianee aba fam nso wɔ Ɔgyefo bosome da a ɛto so dubaako, afe 1840 mu. Peter gyina hɔ ma wɔn a wɔte ase sɛ 9/11 yɛ waymark a wɔde adanse a efi nsensanee abien anaa abiɛsa mu nko ara na esi hɔ.
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.
Tiga confesion ni Pedro ket ti 9/11 ket ipakdaarna ti isasangpet ti maikatlo a “woe,” a isu ti mensahe ti pannakasubok nga agpaay iti maudi a kaputotan. Dayta a confesion ket isu ti pakasarakan ti panagbaliw ti nagan. Ni Abraham ket adda idiay Raphia ken ni Pedro ket adda idiay Panium, sakbay laeng ti krus. Iti nagbaetan ti Panium ken ti krus, mapan ni Pedro a visitarennanto ti Bantay ti Panagbalin. Idiay Panium a ni Simon ket nabaliwan iti Pedro idi intedna ti confesionna iti mensahe ti pannakasubok nga agpaay iti kaputotanna. Kadagiti sangagasut ket uppat a pulo ket uppat a ribu, dayta a mensahe ti pannakasubok ket ti Islam ti maikatlo a “woe,” a dimteng iti naimpadtoan a pakasaritaan idi 9/11.
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.
Tēstābhīvahṇā ādmihāyirī sāmrāmā ghāṭhitū 9/11 lā sāṁbhraṅgī; ārū ādmihāyirī sāmrāmāyā anta-kālāt tīsryā āpatīcyā islām-sandeśē simoncyā nāvācē badalūn ghēṇē kēvhā āṇi kuthē ghāṭatē, hē olakhūn dētatē. Pētarālā śēvaṭī jē sandēś samajatē, jē ārambhī 9/11 cyā sandēśānnē pratikr̥t kēļē hōtē, tē nāśvhila-cyā agnigōḷyāñcyā sudhārit sandēś āhē. Tithē dhvajācē ārohaṇ āṇi prāyaścitta-dinācyā bandh dārācyā saṅgatīnē turhyāñcyā saṇācē āgaman hōtē.
We will continue these things in the next article.
Maa tnonda xaya yii ni l'article ya ma jëkk.