The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Tajuk dalam ayat sebelas dan dua belas ialah kebangkitan dan kejatuhan raja selatan, sebagaimana kebangkitan dan kejatuhan terakhir Amerika Syarikat yang diwakili dalam presiden terakhir pada ayat dua, demikian juga wakil duniawi terakhir kuasa naga; kebangkitan dan kejatuhan terakhir Pertubuhan Bangsa-Bangsa Bersatu yang diwakili dalam ayat tiga dan empat. Ayat lima hingga sembilan mewakili sejarah kuasa kepausan dari tahun 538 hingga 1798. Tahun 538 menandakan pemberian kuasa kepada kuasa kepausan, tahun 1798 menandakan luka maut kepausan, dan oleh itu ayat lima hingga sembilan mewakili kebangkitan dan kejatuhan terakhir binatang itu. Ayat sepuluh menandakan tahun 1989 sebagai kejatuhan raja selatan sebagaimana yang diwakili dalam bekas Kesatuan Soviet.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Bangsa-bangsa yang telah tampil di panggung tindakan masing-masing telah diizinkan menempati tempatnya di bumi, supaya terlihat apakah ia akan memenuhi maksud dari ‘Sang Pengawas dan Yang Kudus.’ Nubuat telah menelusuri kebangkitan dan kejatuhan kerajaan-kerajaan besar dunia—Babel, Media-Persia, Yunani, dan Roma. Pada masing-masing kerajaan ini, sebagaimana pada bangsa-bangsa yang kurang berkuasa, sejarah berulang kembali. Masing-masing mengalami masa ujian, masing-masing gagal, kemuliaannya memudar, kuasanya lenyap, dan tempatnya diduduki oleh yang lain....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Ho tloha ho phahama le ho wa ha ditjhaba, jwalokaha ho hlakiswa maqepheng a Mangolo a Halalelang, ba tshwanetse ho ithuta kamoo kganya ya ka ntle feela le ya lefatshe e se nang thuso kateng. Babilona, ka matla a yona kaofela le bokgabane ba yona, bo tshwanang le bona lefatshe la rona le sa kang la bo bona hape ho tloha mehleng eo,—matla le bokgabane tseo ho batho ba mehleng eo di neng di bonahala di tiile hakakang ebile di tla dula ka ho sa feleng,—e fedile ka botlalo hakakang! Jwaloka ‘palesa ya jwang’ e timetse. Ka mokgwa o jwalo ho timela tsohle tse se nang Modimo e le motheo wa tsona. Ke feela se tlamahaneng le morero wa Hae mme se bonahatsang semelo sa Hae se ka tiisang. Melao-motheo ya Hae ke tsona feela dintho tse sa sisinyeheng tseo lefatshe la rona le di tsebang.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Ayat kesebelas dan kedua belas mengenal pasti kebangkitan dan kejatuhan terakhir raja selatan, sebagaimana dilambangkan oleh Rusia. Ayat ketiga belas hingga kelima belas mengenal pasti kebangkitan dan kejatuhan terakhir Amerika Syarikat. Seluruh naratif nubuatan dalam pasal sebelas dibina atas struktur kebangkitan dan kejatuhan kerajaan-kerajaan. Pelajar nubuatan mesti mempertimbangkan hakikat ini jika dia ingin mempunyai sebarang kemungkinan untuk membahagikan dengan tepat mesej nubuatan dalam pasal sebelas.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Perspektif asas bagi Daniel fasal sebelas ialah bahawa fasal itu terdiri daripada gambaran-gambaran berulang tentang kebangkitan dan kejatuhan kerajaan-kerajaan. Apabila Sister White menyatakan, “Demikianlah binasanya kerajaan Media-Persia, dan kerajaan-kerajaan Yunani dan Roma,” beliau sedang mengenal pasti “Yunani” sebagai naga, “Roma” sebagai binatang, dan “Media-Persia” sebagai nabi palsu. Beliau sedang mengenal pasti kebangkitan dan kejatuhan terakhir bagi kerajaan duniawi yang terakhir, yang terdiri daripada naga, binatang, dan nabi palsu, yang memulakan kebangkitan mereka pada undang-undang Ahad dan menuntun dunia kepada Armagedon dalam penggenapan Wahyu 16:12–21. Beliau sedang mengarahkan umat Tuhan kepada “kebangkitan dan kejatuhan bangsa-bangsa sebagaimana diperjelaskan dalam halaman-halaman Kitab Suci” sebagai perspektif yang harus digunakan untuk “mempelajari betapa tidak bernilainya semata-mata kemuliaan lahiriah dan duniawi.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
ហេតុដែលយើងត្រូវការ «រៀនឲ្យដឹងថា សិរីរុងរឿងខាងក្រៅ និងខាងលោកីយ៍ប៉ុណ្ណោះ គ្មានតម្លៃយ៉ាងណា» គឺដើម្បីឲ្យយើងយល់កាន់តែច្បាស់ថា អ្វីៗទាំងអស់នឹងវិនាសទៅ «ដែលមិនមានព្រះជាគ្រឹះរបស់វា»។ ដូច្នេះ ការមានព្រះ ឬមិនមានព្រះជាគ្រឹះរបស់អ្នក គឺជាបញ្ហានៃជីវិតឬសេចក្តីស្លាប់។ ចាប់ពីចំណុចនោះក្នុងការអភិវឌ្ឍនៃគំនិត បងស្រី វ៉ាយត៍ បន្ទាប់មកបានកំណត់ន័យថា តើការមានព្រះជាគ្រឹះរបស់អ្នកមានន័យដូចម្តេច នៅពេលដែលនាងថ្លែងថា «មានតែអ្វីដែលភ្ជាប់ជាប់ជាមួយនឹងព្រះបំណងរបស់ទ្រង់ ហើយសម្ដែងចេញនូវលក្ខណៈរបស់ទ្រង់ប៉ុណ្ណោះ ដែលអាចស្ថិតស្ថេរបាន»។ នាងទើបតែបានពន្យល់ថា អ្វីៗទាំងអស់ដែលមិនស្ថិតលើគ្រឹះរបស់ព្រះ នឹងវិនាសទៅ ហើយលក្ខខណ្ឌពីរយ៉ាងនៃអ្វីដែលត្រូវបានសង់ឡើងលើគ្រឹះនោះ គឺថា វាជាអ្វីដែល «ភ្ជាប់ជាប់ជាមួយនឹងព្រះបំណងរបស់ទ្រង់» ហើយជាអ្វីដែល «សម្ដែងចេញនូវលក្ខណៈរបស់ទ្រង់»។ លក្ខណៈរបស់ទ្រង់ គឺជាគ្រឹះរបស់ទ្រង់។
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Kemudian dalam kalimat penutup perenggan itu dia menyatakan bahawa “Prinsip-prinsip-Nya ialah satu-satunya perkara yang teguh yang diketahui oleh dunia kita.” Watak Allah ialah prinsip-prinsip-Nya, dan prinsip-prinsip-Nya menyatakan watak-Nya. Hal ini merupakan persoalan hidup atau mati dalam cara umat manusia berhubungan dengan Allah sebagai dasar segala sesuatu. Saya menegaskan bahawa struktur asas Daniel fasal sebelas dibina di atas naratif kebangkitan dan kejatuhan kerajaan-kerajaan. Terdapat suatu petikan di mana ilham memberitahukan kepada kita suatu jenis pengajian yang benar.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Ani adwene bi wɔ abakɔsɛm ho a ɛnsɛ sɛ wɔkasa tia no. Kronkron abakɔsɛm yɛɛ adesua ahorow no mu baako wɔ adiyifo sukuu ahorow no mu. Wɔ Ne nneyɛe a ɔne aman no dii ho kyerɛwtohɔ mu no, na wɔhunu Yehowa anammɔn no. Saa ara nso na ɛsɛ sɛ yɛsusuw Onyankopɔn nneyɛe a ɔne asase so aman no di ho nnɛ. Ɛsɛ sɛ yehu nkɔmhyɛ mmamu wɔ abakɔsɛm mu, yɛsua Providence no adwuma wɔ nsakrae akɛse a ɛde nsiesie ba no mu, na yɛte nsɛm a ɛrekɔ so no nkɔso ase wɔ aman no boaboa a wɔreboaboa wɔn ano ama akodi a etwa to no mu, wɔ akasakasa kɛse no mu.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
ការសិក្សាប្រវត្តិសាស្ត្រដែលបានបរិសុទ្ធ ត្រូវបានសម្គាល់ថា ជាការសិក្សាអំពីការប្រាស្រ័យទាក់ទងរបស់ព្រះជាមួយនឹងប្រជាជាតិនានានៃផែនដី ហើយក៏អំពីការដឹកនាំដោយព្រះហស្តប្រទានរបស់ព្រះក្នុងចលនាកំណែទម្រង់របស់ទ្រង់ផងដែរ ដូច្នេះ ប្រវត្តិសាស្ត្រដែលបានបរិសុទ្ធ រួមបញ្ចូលទាំងខ្សែការសិក្សាខាងក្រៅ និងខ្សែការសិក្សាខាងក្នុង។ គោលបំណងនៃការប្រើប្រវត្តិសាស្ត្រដើម្បីបញ្ជាក់ព្រះបន្ទូលទំនាយរបស់ព្រះ គឺដើម្បីប្រើប្រវត្តិសាស្ត្រទំនាយនោះ ដើម្បី «យល់ដឹងអំពីដំណើររីកចម្រើននៃព្រឹត្តិការណ៍នានា ក្នុងការរៀបចំក្បួននៃប្រជាជាតិនានាសម្រាប់ការប្រយុទ្ធចុងក្រោយនៃមហាវិវាទ»។ កថាខណ្ឌមុនពីបងស្រី វ៉ាយត៍ ត្រូវបានដកស្រង់ចេញពីសេចក្តីពន្យល់ដ៏ភ្លឺច្បាស់យ៉ាងខ្លាំងមួយ អំពីភាពចាំបាច់នៃការកសាងគំរូទំនាយមួយនៃប្រវត្តិសាស្ត្របរិសុទ្ធ ដែលមានមូលដ្ឋានលើរចនាសម្ព័ន្ធគ្រឹះដែលត្រូវបានតំណាងដោយ «ការកើនឡើង និងការដួលរលំ» នៃនគរនានា។
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Sebagai persiapan bagi pekerjaan Kristen, banyak orang menganggap penting untuk memperoleh pengetahuan yang luas tentang tulisan-tulisan sejarah dan teologi. Mereka menyangka bahwa pengetahuan ini akan menolong mereka dalam mengajarkan Injil. Tetapi jerih payah mereka dalam mempelajari pendapat-pendapat manusia cenderung melemahkan pelayanan mereka, bukannya menguatkannya. Ketika saya melihat perpustakaan-perpustakaan dipenuhi dengan jilid-jilid besar berisi pengetahuan sejarah dan teologi, saya berpikir, Mengapa membelanjakan uang untuk apa yang bukan roti? Pasal keenam dari Yohanes memberitahukan kepada kita lebih banyak daripada yang dapat ditemukan dalam karya-karya semacam itu. Kristus berkata: ‘Akulah Roti Hidup; barangsiapa datang kepada-Ku, ia tidak akan lapar lagi, dan barangsiapa percaya kepada-Ku, ia tidak akan haus lagi.’ ‘Akulah Roti hidup yang telah turun dari surga; jikalau seorang makan dari Roti ini, ia akan hidup selama-lamanya.’ ‘Barangsiapa percaya kepada-Ku, ia mempunyai hidup yang kekal.’ ‘Perkataan-perkataan yang Kukatakan kepadamu adalah roh dan hidup.’ Yohanes 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Ku na dyondzo ya matimu leyi nga fanelangiki ku soriwa. Matimu yo kwetsima a ku ri xin’wana xa tidyondzo emitshungwini ya vaprofeta. Eka rhekhodo ya ku tirhisana ka Yena ni matiko a ku landzeleriwa mikondzo ya Yehovha. Kutani namuntlha na hina hi fanele ku anakanyisisa hi ku tirhisana ka Xikwembu ni matiko ya misava. Hi fanele ku vona ematimwini ku hetiseka ka vuprofeta, hi dyondza ku tirha ka Vukongomisi bya le Tilweni emitirhweni leyikulu ya ku pfuxeta, ni ku twisisa ku fambela emahlweni ka swiendlakalo eku hlengeletiweni ka matiko ku ya eka nyimpi yo hetelela ya ku kanetana lokukulu.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
“Go ithuta mo go ntseng jalo go tla re naya pono e e atologileng, e e akaretsang ya botshelo. Go tla re thusa go tlhaloganya sengwe ka dikamano le boikokotlelo jwa jone, gore ka tsela e e gakgamatsang re golagane mmogo jang mo bokaulengweng jo bogolo jwa setšhaba le ditšhaba, le gore kgatelelo le go nyenyefadiwa ga leloko le le lengwe go raya tatlhegelo mo go botlhe go le kana kang.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Amma ka hla berin, mihring hmasawnna te, an ral hnehna te, thuneihna leh ropuihna an thlenna lam a ngaihtuah deuh ṭhin. Mihring thiltihtheihna kawngah Pathian hnathawhna chu an hmuh lo deuh ṭhin. Ram hrang hrang lo dinhmun leh tlaksiakna ah A tumte a lo thleng chhuak dân chu mi tlemte chauhvin an zir.”
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Ngale kwalokho, ngezinga elikhulu, isayensi yenkolo, njengoba ifundwa futhi ifundiswa, ayisilo lutho ngaphandle kwerekhodi lokuqagela komuntu, elisiza kuphela ‘ukufiphaza icebo ngamazwi angenalwazi.’ Kaningi kakhulu isisusa ekuqoqeni lezi zincwadi eziningi akusikho kangako ukufisa ukuthola ukudla kwengqondo nomphefumulo, njengokuba kuyisifiso sokuvelela ngokujwayelana nezazi zefilosofi nezazi zenkolo, isifiso sokwethula ubuKristu kubantu ngamagama nezimiso ezifundile.
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Bukan semua kitab yang ditulis dapat melayani tujuan kehidupan yang kudus. ‘Belajarlah dari-Ku,’ kata Guru Agung itu, ‘pikullah kuk-Ku ke atasmu,’ ‘pelajarilah kelemahlembutan dan kerendahan hati-Ku.’ Keangkuhan intelektualmu tidak akan menolong engkau berhubungan dengan jiwa-jiwa yang sedang binasa karena kekurangan roti kehidupan. Dalam mempelajari buku-buku ini engkau membiarkan buku-buku itu mengambil tempat pelajaran-pelajaran praktis yang seharusnya engkau pelajari dari Kristus. Dengan hasil dari pembelajaran ini, orang banyak tidak diberi makan. Sangat sedikit dari penelitian yang begitu melelahkan pikiran itu memberikan apa yang akan menolong seseorang menjadi seorang pekerja yang berhasil bagi jiwa-jiwa.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Mopholosi o tlile ‘go rerela babotlana ebangedi.’ Luka 4:18. Mo thutong ya Gagwe O ne a dirisa mafoko a a motlhofo thata le ditshwantsho tse di tlwaelegileng thata. Mme go builwe gore ‘batho ba ba tlwaelegileng ba ne ba mo utlwa ka boitumelo.’ Mareko 12:37. Bao ba ba batlang go dira tiro ya Gagwe ya motlha ono ba tlhoka temogo e e boteng go feta mo dithutong tse A di neileng.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Ливинг Құдайның сөзлөрү — барча билигниң эң үссәкүси. Элге қызмет қылғанлар һаят нонидин йейишлидур. Бу уларға руҳий күч бериду; андин кейин улар адәмләрниң барлиқ қатламлириға хизмәт қилишқа тәйяр болиду.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Kgaitsadi White o tswelela ka go tlhalosa gore go lemoga tiragalo ya maatla a Modimo mo go tlhomiseng dikgosi le mo go tloseng dikgosi, go ya ka ditlhopho tsa kgosi, ke yona filosofi ya nnete ya go ithuta hisetori.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“노가래 크리스토인덜의 히스토리 속에서 하나님의 워드를 스터디하는 자는 디바인 프로페시의 리터럴한 풀필먼트를 볼드 수 있다. 바빌론은 마침내 산산이 부서지고 깨뜨려져 사라져 버렸으니, 이는 번영 가운데서 그 통치자들이 자기들을 하나님께 인디펜던트한 자들로 여겼고, 그들의 킹덤의 글로리를 휴먼 어치브먼트에 돌렸기 때문이다. 메도-퍼시안 렐름은 하늘의 래스로 방문을 받았으니, 이는 그 안에서 하나님의 로가 발 아래 짓밟혔기 때문이다. 여호와를 두려워함이 백성의 대다수의 하트 속에는 자리를 찾지 못하였다. 위키드니스와 블래스피미와 커럽션이 우세하였다. 그 뒤를 이은 킹덤들은 더욱 비열하고 부패하였으며, 이들은 도덕적 가치의 척도에서 점점 더 아래로, 더욱더 아래로 가라앉았다.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“अखिल पृथ्वी पर प्रत्येक शासक द्वारा प्रयोग की जाने वाली शक्ति स्वर्ग-प्रदत्त है; और इस प्रकार प्रदान की गई उस शक्ति के उसके उपयोग पर ही उसकी सफलता निर्भर करती है। प्रत्येक के लिए दैवी प्रहरी का यह वचन है, ‘मैं ने तुझे कटिबद्ध किया, यद्यपि तू ने मुझे नहीं जाना।’ यशायाह 45:5। और प्रत्येक के लिए प्राचीन काल में नबूकदनेस्सर से कहे गए ये वचन जीवन का यह पाठ हैं: ‘इस कारण, हे राजा, मेरी सम्मति तुझे भाए; अपने पापों को धर्म के द्वारा, और अपने अधर्म को दीनों पर दया करने के द्वारा दूर कर; सम्भव है, तेरी शान्ति स्थिर बनी रहे।’ दानिय्येल 4:27।”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“U’ngcanzulu izi zinto,—ukuqonda ukuba ‘ukulunga kuphakamisa isizwe;’ ukuba ‘isihlalo sobukhosi siqiniswe ngokulunga,’ futhi ‘sisekelwa ngesihe;’ ukuqaphela ukusebenza kwalezi zimiso ekubonakalisweni kwamandla aKhe ‘osusa amakhosi, abeke amakhosi,’—lokhu kuwukuqonda ifilosofi yomlando. IzAga 14:34; 16:12; 20:28; Daniyeli 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Алоҳ сўзидагина бу нарса аниқ равишда баён этилган. Бу ерда кўрсатилганки, халқларнинг, худди шахсларники каби, қудрати уларни енгилмасдек қилиб кўрсатадиган имкониятлар ёки воситаларда эмас; у уларнинг мақталган буюклигида ҳам эмас. У Алоҳнинг мақсадини қай даражада садоқат билан амалга оширишлари билан ўлчанади.” Пайғамбарлар ва подшоҳлар, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Khaolo mo ditemaneng tsa lesome le motso o mongwe le lesome le bobedi ke go tlhatloga le go wa ga kgosi ya borwa, mme se se botlhokwa thata ke gore ditemana tseo di supa go kanela ga ba ba dikete di lekgolo le masome a manè le bonè, le teko ya bobedi mo go tse tharo tse di simologileng ka nako ya bokhutlo ka 1989, jaaka go emetswe mo temaneng ya lesome.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Kopanyo eo e emetswe ke Daniele ka moleteng wa ditau, banna ba bararo ba ba tshwanetseng mo leubelong la molelo, Daniele le banna bao ba bararo ba rapela gore ba tlhaloganye toro ya ga Nebukadenesare ya setshwantsho sa dibatana mo kgaolong ya bobedi, Daniele a rapela thapelo ya Lefitiko masome a mabedi le borataro mo kgaolong ya borobongwe, ba ba botlhale ba ba tlhaloganyang koketsego ya kitso, Joshua a tlosiwa boleo jwa gagwe mo go Sekarea kgaolo ya boraro, Serubabele mo kgaolong ya bone, Josefa a nna molaodi wa bobedi kwa Egepeto, barutwa mo phaposing e e kwa godimo malatsi a le lesome pele ga Pentekoste, ba-Millerite kwa kopanong ya bothibelelo ya Exeter, Lasaro a etelela pele mosepele kwa Kgorong ya Phenyo, le ba ba dikete tsotlhe tsotlhe di le lekgolo le masome a mane a bone mo go Tshenolo kgaolo ya bosupa.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Өршөөл арваннэгдүгээр ишлэл 2014 онд Украйны дайны эхэн үед биелж, 2023 оны долдугаар сард Бурханы ард түмэн “цагаатгагдах” харааны шалгалт эхэлсэн. Арваннэгдүгээр бүлгийн тав дахь мөр нь арван гуравдугаар ишлэлээс арван тавдугаар ишлэлүүд юм.
Fifth Line Overview
ᱵᱟᱹᱲᱭᱟ ᱫᱷᱟᱨᱟ ᱨᱮᱭᱟᱜ ᱥᱟᱢᱟᱥᱟ៘
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
ស្តេចខាងជើងនឹងត្រឡប់មកវិញ ហើយនឹងប្រមូលហ្វូងមនុស្សយ៉ាងច្រើនលើសជាងមុន ហើយប្រាកដជានឹងមកបន្ទាប់ពីប៉ុន្មានឆ្នាំ ជាមួយកងទ័ពដ៏ធំ និងទ្រព្យសម្បត្តិជាច្រើន។ នៅក្នុងគ្រាទាំងនោះ នឹងមានមនុស្សជាច្រើនក្រោកឡើងប្រឆាំងនឹងស្តេចខាងត្បូងផងដែរ។ អស់ទាំងពួកចោរក្នុងចំណោមប្រជាជនរបស់អ្នក នឹងលើកខ្លួនឡើង ដើម្បីបង្កើតឲ្យទស្សនៈនោះបានសម្រេច; ប៉ុន្តែពួកគេនឹងដួលរលំ។ ដូច្នេះ ស្តេចខាងជើងនឹងមក ហើយសង់ទំនប់ព័ទ្ធទីក្រុង ហើយចាប់យកទីក្រុងដែលមានកំពែងរឹងមាំបំផុត; ហើយកងកម្លាំងរបស់ខាងត្បូងនឹងមិនអាចទប់ទល់បានទេ មិនមែនតែប្រជាជនដែលបានជ្រើសរើសរបស់គាត់ប៉ុណ្ណោះទេ ហើយក៏នឹងគ្មានកម្លាំងអ្វីសម្រាប់ទប់ទល់បានដែរ។ ដានីយ៉ែល 11:13–15។
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Ayat-ayat ini telah digenapi pada tahun 200 SM, dan ayat-ayat itu menunjukkan Pertempuran Panium, yang mencakup raja-raja yang saling berlawanan beserta persekutuan-persekutuan mereka; dan ayat-ayat itu juga merupakan titik dalam sejarah ketika Roma kafir untuk pertama kalinya menegaskan dirinya ke dalam sejarah Daniel sebelas. Ayat-ayat itu mencakup kebangkitan dan kejatuhan terakhir dari kerajaan keenam dalam nubuatan Alkitab, tetapi juga sejarah alkitabiah tentang Kristus mengunjungi Kaisarea Filipi, tempat Petrus menempatkan pemeteraian atas seratus empat puluh empat ribu orang. Sejarah ini melambangkan pemeteraian atas seratus empat puluh empat ribu orang dengan tibanya yang ketiga dari tiga ujian dalam pasal dua belas, yang terdiri atas being “purified, made white and tried.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Ayat-ayat telu punika nuntun dhateng ayat kaping nembelas, ing pundi angger-angger Minggu wonten ing Amerika Sarékat kaambaraken. Nalika rapat kémah ing Exeter rampung tanggal 17 Agustus 1844, para prawan wicaksana nggawa piwucal Babagan Padhang Tengah Wengi ngliwati gisik sisih wétan Amerika Sarékat sajroning suwidak enem dinten. Wonten satunggaling mangsa nalika sadaya prawan padha tangi, lan satunggaling golongan boten gadhah lenga, kaliyan sadaya prakawis ingkang dipuntandhani déning punika. Nalika nama Simon Barjona dipunowahi dados Pétrus, panyegelan tumrap satus patang puluh papat ewu dipuntandhani. Wiwit saking titik punika lan salajengipun, Gusti Yésus wiwit mulang para sakabat bab prastawa-prastawa ingkang gegandhengan kaliyan salib.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Msalaba ndi chizindikiro cha kutseka kwa nthawi ya chisomo, ndipo William Miller, amene anali atayimiridwa mwa fanizo ndi Yohane M’batizi, amene nayenso anali atayimiridwa mwa fanizo ndi Eliya, anaukitsidwa kuti alalikire “zochitika zokhudzana ndi kutseka kwa nthawi ya chisomo,” monga momwe anachitira onse awiri, Yohane M’batizi ndi Eliya. Yohane ananena motere.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Mme erile a bona Bafarisai le Basadukai ba le bantsi ba etla kwa kolobetsong ya gagwe, a ba raya a re, Lona lotsalo lwa marabe, ke mang yo o lo tlhagisitseng gore lo tshabele tšhakgalo e e tlang? Mathaio 3:7.
Elijah said it this way.
Elijaŋ nə ŋlɛŋi ito.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ahab in puan thing phungttha siamin a siam a; tin, a hmaiah awm Israel lal zawng zawng aiin Ahab chuan Israelte Pathian Lalpa thinrimtirna tûrin thil tamtak a ti zawk. A hun laiin Bethel mi Hiel chuan Jericho a sa; a bulphuhna chu a fa upa ber Abiramah a phûr a, a kawngkhârte chu a fa naupang ber Segubah a ding a, Nun fapa Joshua hmanga Lalpan a lo sawi tawh thu ang takin. Tin, Gilead khawtlângte zinga mi Tishbi khua aṭanga Elijah chuan Ahab hnênah, Israelte Pathian Lalpa, ka ding hma a nung reng angin, kum hnih hnihte chhûng hian ka thu anga lo ni loh chuan sik leh ruah a awm tawh lo vang, a ti. 1 Lalte 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Mengenai pekerjaan William Miller sebagai seorang pembaharu moden, Sister White menyatakan:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Ho ne ho hlokahala hore batho ba tsosohe kotsing ea bona; hore ba hlohlelletsoe ho itokisetsa liketsahalo tse tebileng tse amanang le ho koaloa ha nako ea mohau.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Tem seis ayat yang terakhir dalam Daniel sebelas melambangkan “peristiwa-peristiwa yang berkaitan dengan penutupan masa kasihan.” Peristiwa-peristiwa itu telah dibukakan meterainya pada waktu kesudahan pada tahun 1989, dan telah dinyatakan dengan jelas.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Sebelum penyaliban-Nya, Juruselamat menjelaskan kepada murid-murid-Nya bahwa Ia akan dihukum mati dan akan bangkit kembali dari kubur, dan para malaikat hadir untuk meneguhkan perkataan-Nya di dalam pikiran dan hati mereka. Tetapi murid-murid itu sedang mengharapkan kelepasan duniawi dari kuk Romawi, dan mereka tidak dapat menerima pikiran bahwa Dia, yang kepada-Nya seluruh harapan mereka terpusat, harus menderita kematian yang hina. Kata-kata yang perlu mereka ingat itu tersingkir dari pikiran mereka; dan ketika waktu pencobaan datang, mereka didapatinya tidak siap. Kematian Yesus menghancurkan harapan mereka sama sepenuhnya seolah-olah Ia tidak pernah memperingatkan mereka sebelumnya. Demikian pula, di dalam nubuat masa depan dibukakan di hadapan kita sama jelasnya seperti hal itu dibukakan kepada murid-murid oleh perkataan Kristus. Peristiwa-peristiwa yang berkaitan dengan penutupan masa kasihan dan pekerjaan persiapan bagi masa kesusahan dipaparkan dengan jelas. Tetapi banyak orang tidak memiliki pengertian tentang kebenaran-kebenaran penting ini, sama seperti jika semuanya itu tidak pernah dinyatakan. Setan berjaga-jaga untuk merampas setiap kesan yang akan membuat mereka bijaksana unto keselamatan, dan masa kesusahan itu akan mendapati mereka tidak siap.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Ndi ku Caesarea Filipi, amene ndi Panium, m’ndime khumi ndi zitatu kufika khumi ndi zisanu, pamene Khristu anayamba kuphunzitsa ophunzira Ake za mtanda, motero akuimira mwa chizindikiro mbiri ya msonkhano wa mumsasa wa Exeter mpaka pa Okutobala 22, 1844. Pachiyambi cha kayendedwe ka kukonzanso ka anthu zana limodzi ndi makumi anayi ndi anayi sauzande, “zochitika zokhudzana ndi kutsekedwa kwa nthawi ya chisomo” zinatsegulidwa; ndipo kumapeto kwa kayendedwe ka anthu zana limodzi ndi makumi anayi ndi anayi sauzande, “zochitika zokhudzana ndi kutsekedwa kwa nthawi ya chisomo” zimatsegulidwa mkati mwa mbiri yobisika ya ndime makumi anayi.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“ꯑꯩꯍꯥꯛꯀꯤ ꯅꯨꯡꯉꯥꯏ, ꯏꯂꯥꯏꯖꯥ ꯑꯃꯁꯨꯡ ꯖꯣꯟ ꯗ ꯕꯥꯞꯇꯤꯁ꯭ꯠꯀꯤ ꯏꯐꯥꯝ ꯑꯃꯁꯨꯡ ꯄꯥꯡꯊꯣꯛꯄꯗ, ꯑꯥꯄꯥꯛꯄ ꯑꯃꯗꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯄꯤꯕ ꯏꯁꯤꯡꯁꯤꯡꯅ ꯋꯥꯏꯊꯣꯛꯂꯤ—ꯋꯥꯏꯅꯕꯒꯤ ꯃꯥꯔꯛ ꯊꯣꯡꯕ ꯑꯃꯗ ꯆꯠꯂꯛꯄ ꯃꯥꯂꯦꯝꯕꯨ, ꯐꯣꯏꯕꯤꯁꯟꯒꯤ ꯂꯣꯏꯁꯤꯟꯗ ꯃꯔꯝ ꯑꯣꯏꯅ ꯁꯣꯏꯅ ꯊꯣꯛꯂꯛꯄ ꯑꯆꯨꯝꯕ ꯊꯧꯗꯣꯛꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯤꯁ꯭ꯇ ꯖꯤꯖꯁ ꯑꯁꯤ ꯔꯥꯖꯥꯁꯤꯡꯒꯤ ꯔꯥꯖꯥ ꯑꯃꯁꯨꯡ ꯂꯣꯔ꯭ꯗꯁꯤꯡꯒꯤ ꯂꯣꯔ꯭ꯗ ꯑꯣꯏꯅ ꯑꯄꯥꯡꯕꯒꯤ ꯃꯔꯝꯗ ꯍꯦꯟꯅ ꯃꯤꯇꯦꯡ ꯄꯤꯂꯤ।” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Peristiwa-peristiwa yang berkaitan dengan penutupan masa kasihan” ialah peristiwa-peristiwa yang disingkapkan dalam sejarah tersembunyi ayat empat puluh. Dalam Zakharia fasal tiga, adegan-adegan terakhir penghakiman penyiasatan digambarkan. Ilham menggabungkan kesaksian Zakharia dengan mereka yang dimeteraikan dalam Yehezkiel fasal sembilan.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Umat Tuhan sedang mengeluh dan meratap atas kekejian yang dilakukan di negeri itu. Dengan air mata mereka memperingatkan orang fasik akan bahaya mereka karena menginjak-injak hukum ilahi, dan dengan dukacita yang tak terucapkan mereka merendahkan diri di hadapan Tuhan oleh sebab pelanggaran mereka sendiri. Orang fasik mengejek dukacita mereka, mencemooh seruan-seruan mereka yang khidmat, dan menyindir apa yang mereka sebut kelemahan mereka. Tetapi kepedihan dan perendahan diri umat Tuhan merupakan bukti yang tak dapat disangkal bahwa mereka sedang memperoleh kembali kekuatan dan kemuliaan tabiat yang telah hilang sebagai akibat dosa. Hal itu demikian karena mereka sedang datang makin dekat kepada Kristus, dan mata mereka tertuju pada kemurnian-Nya yang sempurna, sehingga mereka dengan begitu jelas melihat betapa sangat berdosanya dosa itu. Penyesalan dan perendahan diri mereka jauh lebih berkenan di hadapan Allah daripada roh merasa cukup pada diri sendiri dan congkak dari mereka yang tidak melihat alasan untuk meratap, yang menghina kerendahan hati Kristus, dan yang mengaku sempurna sementara melanggar hukum Allah yang kudus. Kelemahlembutan dan kerendahan hati adalah syarat untuk kekuatan dan kemenangan. Mahkota kemuliaan menanti mereka yang sujud di kaki salib. Berbahagialah para peratap ini, karena mereka akan dihiburkan.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Akang ko ba nang ni-ba-bisara i Diyos an mga matutom, na nagaamuyo. Dai ninda mismo aram kun gaano kasiguro an saindang pagkapangga. Hinuhudyat ni Satanas, an mga pangulo kan kinaban na ini pigpapangnoan sinda na gunawon; alagad kun mabubuksan an saindang mga mata, siring kan pagkabukas kan mga mata kan parasirbi ni Eliseo sa Dotan, mahihiling ninda an mga anghel kan Diyos na nakadapit sa sainda, asin paagi sa saindang kapawa asin kamahimayaan pinipugngan an mga hukbo kan kadikloman.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Bo baagi ba Modimo ba ikokobetsa dipelo tsa bona fa pele ga Gagwe, ba rapela gore ba nne le pelo e e itshekileng, go ntshiwa taolo e e reng, ‘Tlosang diaparo tse di leswe’ mo go bone, mme go buiwa mafoko a kgothatso a a reng, ‘Bonang, ke tlositse boleo jwa gago mo go wena, mme ke tla go apesa diaparo tsa phetogo.’ Seaparo se se se nang selabe sa tshiamo ya ga Keresete se apesiwa bana ba Modimo ba ba lekilweng, ba ba raelwang, mme le fa go ntse jalo ba ikanyega. Masalela a a nyatsehang a apesiwa diaparo tsa kgalalelo, gore ba se ka ba tlhola ba itshekafadiwa ke ditshila tsa lefatshe. Maina a bone a salelwa mo bukeng ya botshelo ya Kwana, a kwadilwe gareng ga ba ba ikanyegang ba dipaka tsotlhe. Ba ganne maano a moferefere a motsietsi; ga ba a ka ba faposiwa mo boikanyegong jwa bone ka go kurutla ga kgogela. Jaanong ba sireletsegile ka bosakhutleng kgatlhanong le maano a moleki. Maleo a bone a fetisediwa kwa mothomising wa boleo. Mme masalela ga a itshwarelwe fela e bile ga a amogelwe fela, mme gape a a tlotliwa. ‘Tuku e ntle’ e bewa mo ditlhogong tsa bone. Ba tla nna jaaka dikgosi le baperesiti mo go Modimo. E rile Satane a ntse a ba latofatsa le go batla go senya setlhopha seno, baengele ba ba boitshepo, ba ba sa bonaleng, ba ne ba feta go ya kwa le kwa, ba ba baya sekano sa Modimo yo o tshelang. Bano ke bone ba ba emeng mo Thabeng ya Sione ba na le Kwana, ba na le leina la ga Rara le kwadilwe mo diphatleng tsa bone. Ba opela pina e ntšha fa pele ga terone, e leng pina e go seng motho ope yo o ka e ithutang fa e se ba ba dikete di le lekgolo le masome a mane le bone, ba ba golotsweng mo lefatsheng. ‘Bano ke bone ba ba latelang Kwana gongwe le gongwe kwa E yang gone. Bano ba golotswe mo gare ga batho, e le mabutswapele mo go Modimo le mo go Kwana. Mme mo melomong ya bone ga go a ka ga fitlhelwa tsietso: gonne ga ba na molato fa pele ga terone ya Modimo.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Kgona go fitlheletswe go diragala ka botlalo ga mafoko ao a Moengele a a reng: ‘Jaanong utlwang, wena Joshua moperesiti yo mogolo, wena le balekane ba gago ba ba ntseng fa pele ga gago; gonne ke banna ba ba gakgamatsang; gonne, bona, ke tla ntsha Motlhanka wa me, Letlhogela.’ Keresete o senolwa e le Morekolodi le Mmoloki wa batho ba Gagwe. Jaanong ruri masalela ke ‘banna ba ba gakgamatsang,’ jaaka dikeledi le kokobetso ya loeto lwa bone lwa bojaki di fa sebaka mo boitumelong le tlotlong fa pele ga Modimo le Kwana. ‘Mo letsatsing leo letlhogela la Morena le tla nna lentle e bile le galalela, mme leungo la lefatshe le tla nna le le gaisang le le kgatlhang mo go bone ba ba falotseng ba Iseraele. Mme go tla diragala gore yo o setseng mo Siona, le yo o salang mo Jerusalema, o tla bidiwa boitshepo, mongwe le mongwe yo o kwadilweng mo gare ga ba ba tshelang mo Jerusalema.’” Testimonies, bolumo 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Dikete di pekabaran Wahyu itu, ba gikuduo jo saratuih ampek puluah ampek ribu urang, lah samo jo golongan Ezkiel nan “dimateraikan” waktu inyo “mangaduh jo manangih” dek kekejian-kekejian nan ado di dalam nagari. Inyo dimateraikan katiko inyo dibari pakaian kabanaran Almasi jo serban elok, nan malambangkan “rajo-rajo jo imam-imam” punyo Petrus, nan dahulu bukun umat Allah, tapi kini lah manjadi umat Allah.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
ဂွန်ဖျားချယ်တင်ထားသော လူမျိုးတစ်မျိုး၊ မင်းမျိုးဆက်နှင့်ဆိုင်သော ယဇ်ပုရောဟိတ်အဖွဲ့၊ သန့်ရှင်းသော လူမျိုး၊ ကိုယ်တော်ပိုင် လူမျိုးဖြစ်ကြသည်။ ထိုသို့ဖြစ်သည်မှာ၊ အမှောင်ထုထဲမှ မိမိ၏ အံ့ဖွယ်သော အလင်းတော်သို့ သင်တို့ကို ခေါ်တော်မူသောသူ၏ ဂုဏ်တော်များကို သင်တို့ ကြေညာဖော်ပြစေခြင်းငှာ ဖြစ်၏။ သင်တို့သည် အတိတ်က လူမျိုးမဟုတ်ကြသော်လည်း ယခုမူ ဘုရားသခင်၏ လူမျိုးဖြစ်ကြပြီ။ ကရုဏာကို မရရှိခဲ့ကြသော်လည်း ယခုမူ ကရုဏာကို ရရှိကြပြီ။ ချစ်ခင်ရသောသူတို့၊ ဧည့်သည်များနှင့် ခရီးသည်များကဲ့သို့ ဖြစ်ကြသော သင်တို့အား ငါ တောင်းပန်နှိုးဆော်သည်မှာ၊ စိတ်ဝိညာဉ်ကို စစ်တိုက်လျက်ရှိသော ကိုယ်ခန္ဓာဆိုင်ရာ တပ်မက်ခြင်းများမှ ရှောင်ကြဉ်ကြလော့။ တပါးအမျိုးသားတို့အလယ်၌ သင်တို့၏ အပြုအမူကို ရိုးသားကောင်းမွန်စွာ ထားရှိကြလော့။ ထိုသို့ဖြစ်လျှင်၊ သူတို့သည် သင်တို့ကို မကောင်းမှုပြုသောသူများဟု ဆန့်ကျင်ပြောဆိုသော်လည်း၊ သူတို့မြင်တွေ့ရသော သင်တို့၏ ကောင်းသောအကျင့်များကြောင့် စစ်ဆေးတော်မူရာနေ့၌ ဘုရားသခင်ကို ချီးမွမ်းဂုဏ်ပြုကြလိမ့်မည်။ ၁ ပေတရု ၂:၉–၁၂။
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
“ကဲသို့ဖြစ်သောကြောင့်၊ သင်တို့သည် ငါ၏အသံတော်ကို အမှန်တကယ် နာခံ၍ ငါ၏ပဋိညာဉ်ကို စောင့်ရှောက်လျှင်၊ မြေကြီးတစ်ခုလုံးသည် ငါ၏ပိုင်တော်မူသဖြင့်၊ သင်တို့သည် လူမျိုးအပေါင်းတို့ထက် ငါ့အတွက် အထူးပိုင်ဆိုင်ရာ ဘဏ္ဍာဖြစ်ကြလိမ့်မည်။ ထို့ပြင် သင်တို့သည် ငါ့အတွက် ယဇ်ပုရောဟိတ်တို့၏ နိုင်ငံတော်နှင့် သန့်ရှင်းသော လူမျိုး ဖြစ်ကြလိမ့်မည်။ ဤစကားတို့သည် သင်သည် ဣသရေလအမျိုးသားတို့အား ပြောရမည့် စကားများဖြစ်သည်။” ထွက်မြောက်ရာကျမ်း ၁၉:၅၊ ၆။
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“末后这地上历史的日子里，上帝与他那遵守诫命之子民所立的约，必要更新。‘到那日，我必为他们与田野的走兽、空中的飞鸟，并地上的昆虫立约；我必从地上折断弓、刀与争战，使他们安然躺卧。我必聘你永远归我；我必以公义、公平、慈爱、怜悯聘你归我；也必以信实聘你归我，你就必认识耶和华。’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Na ka bonala mo letsatsing leo, Ke tla utlwa, go bua Morena, Ke tla utlwa magodimo, mme one a tla utlwa lefatshe; mme lefatshe le tla utlwa mabele, le beine, le lookwane; mme tsone di tla utlwa Jesereele. Mme ke tla mo jala mo lefatsheng e le wa me; mme ke tla utlwela botlhoko yo o neng a sa bona boutlwelobotlhoko; mme ke tla raya bao ba neng ba se batho ba me ka re, Wena o batho ba me; mme bone ba tla re, Wena o Modimo wa me.’ Hosea 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Pada hari itu, ... sisa Israel dan orang-orang dari kaum Yakub yang terluput, ... akan bersandar kepada TUHAN, Yang Mahakudus, Allah Israel, dengan sungguh-sungguh.’ Yesaya 10:20. Dari ‘setiap bangsa dan suku dan bahasa dan kaum’ akan ada orang-orang yang dengan sukacita menyambut pekabaran itu, ‘Takutlah akan Allah dan muliakanlah Dia, karena telah tiba saat penghakiman-Nya.’ Mereka akan berbalik dari setiap berhala yang mengikat mereka kepada bumi ini, dan akan ‘menyembah Dia yang telah menjadikan langit dan bumi dan laut dan semua mata air.’ Mereka akan melepaskan diri dari setiap jerat, dan akan berdiri di hadapan dunia sebagai tugu-tugu belas kasihan Allah. Taat kepada setiap tuntutan ilahi, mereka akan dikenal oleh malaikat-malaikat dan oleh manusia sebagai mereka yang ‘menuruti perintah-perintah Allah dan iman kepada Yesus.’ Wahyu 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Leba, metlha e etla, go rialo Morena, ya gore molemi wa naga o tla fitlhela moungwi, le yo o gatakang diterebe a fitlhele yo o jetseng peo; mme dithaba di tla rotha beine e e botshe, mme mebala yotlhe e tla elela. Mme ke tla busetsa botshwaro jwa batho ba me ba Iseraele, mme ba tla aga metse e e senyegileng, ba nne mo go yone; mme ba tla jala masimo a diterebe, ba nwe beine ya one; gape ba tla dira ditshingwana, ba je leungo la tsone. Mme ke tla ba jala mo lefatsheng la bone, mme ga ba kitla ba tlhola ba kumolwa mo lefatsheng la bone le ke ba le neileng, go rialo Morena Modimo wa gago. Amose 9:13–15.’” Review and Herald, Tlhakole 26, 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
To hriat a lang a chiang mai angin a hrilfiah em em a, za leh sangli leh pali thawhthleng, mi sangli leh pali tawngrual, thlan tawpna hnam an tihchhin hnu atanga, Jentailte ni chuan an tlawhna ni-ah chuan, mi sangli leh pali tawngrualte nunphung (an inkhawmpui dan) hmanga an rilru a nghawng theih tur Jentailte an la awm tih chu.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“தெய்வத்தின் சபையை மனித வல்லமையும் மனித பலமும் நிறுவவில்லை; அதைப் போலவே அவற்றால் அதை அழிக்கவும் முடியாது. மனித வலிமையின் பாறையின் மேல் அல்ல, யுகங்களின் பாறையான கிறிஸ்து இயேசுவின்மேலே சபை நிறுவப்பட்டது; ‘பாதாளத்தின் வாயில்கள் அதின்மேல் ஜெயங்கொள்ளாது.’ மத்தேயு 16:18. தேவனுடைய சந்நிதியே அவருடைய காரியத்துக்கு நிலைத்தன்மையைக் கொடுக்கிறது. ‘பிரபுக்களில் நம்பிக்கையாயிராதேயுங்கள்; இரட்சிக்க வல்லமையில்லாத மனுபுத்திரனிலும் அல்ல’ என்பதே எங்களிடத்தில் வருகிற வார்த்தை. சங்கீதம் 146:3. ‘அமைதியிலும் நம்பிக்கையிலும் உங்கள் பலம் இருக்கும்.’ ஏசாயா 30:15. நித்திய நீதியின் கோட்பாடுகளின்மேல் நிறுவப்பட்ட தேவனுடைய மகிமையான கிரியை ஒருபோதும் வீணாகிவிடாது. அது வல்லமையிலிருந்து வல்லமைக்கு முன்னேறிக் கொண்டே போகும்; ‘சேனைகளின் கர்த்தர் சொல்லுகிறது என்னவென்றால், படையினாலுமல்ல, பலத்தினாலுமல்ல, என் ஆவியினாலேயே ஆகும்.’ செகரியா 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“Janji itu, ‘Tangan Zerubabel telah meletakkan dasar rumah ini; tangannya juga akan menyelesaikannya,’ digenapi secara harfiah. Ayat 9. ‘Para tua-tua orang Yahudi membangun, dan mereka berhasil oleh karena nubuat Hagai, nabi itu, dan Zakharia bin Ido. Mereka membangun dan menyelesaikannya, sesuai dengan perintah Allah Israel, dan sesuai dengan perintah Kores, Darius, dan Artahsasta, raja Persia. Dan rumah ini selesai pada hari ketiga bulan Adar [bulan kedua belas], yaitu pada tahun keenam pemerintahan Darius, raja itu.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Ayat tiga belas hingga lima belas melambangkan peristiwa-peristiwa nubuatan yang menuntun kepada berakhirnya masa kasihan bagi para pemelihara Sabat pada hukum hari Minggu. Ayat-ayat itu juga melambangkan langkah ketiga dari tiga langkah dalam ayat sepuluh dari Daniel dua belas. Ayat sepuluh adalah “penyucian”, ayat sebelas dan dua belas melambangkan “dibuat putih”, dan ayat tiga belas hingga lima belas melambangkan ujian penentu di mana para gadis pemelihara Sabat “diuji”.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
စာအုပ် ဒံယေလအတွင်းရှိ အတွင်းပိုင်းသတင်းစကားကို အခန်း ခုနစ်မှ ကိုးအထိရှိ ဥလိုင်မြစ်၏ ရူပါရုံဖြင့် ကိုယ်စားပြုထားပြီး၊ အပြင်ပိုင်းသတင်းစကားကို အခန်း တစ်ဆယ်မှ တစ်ဆယ့်နှစ်အထိရှိ ဟိဒ္ဒေကေလမြစ်၏ ရူပါရုံဖြင့် ကိုယ်စားပြုထားသည်။ အခန်း တစ်ဆယ့်နှစ်သည် အတွင်းပိုင်းနှင့် အပြင်ပိုင်း ရူပါရုံနှစ်ရပ်လုံး၏ အထွတ်အထိပ်ဖြစ်ပြီး၊ ခရစ်တော်သည် တစ်သိန်းလေးသောင်းလေးထောင်ကို မည်သို့ ထမြောက်စေ၍ သန့်ရှင်းစေသနည်းဟူသော နည်းလမ်းကို တင်ပြထားသည်။ အခန်းငယ် ဆယ်မှ ဆယ့်ခြောက်အထိသည် ၁၉၈၉ ခုနှစ်မှ အခန်းငယ် လေးဆယ့်တစ်နှင့် ဆယ့်ခြောက်ရှိ တနင်္ဂနွေနေ့ဥပဒေအထိ ဆန့်ကျင်ဖက်လေးဆယ်အခန်းငယ်၏ ဝှက်ထားသော သမိုင်းကို ကိုယ်စားပြုသည်။ ထိုဝှက်ထားသော သမိုင်းအတွင်း သက်ဆိုင်သော အခန်းငယ်များသည် အခန်း တစ်ဆယ့်နှစ်၊ အခန်းငယ် ဆယ်၏ ပြည့်စုံသော ပြည့်ဝဖြည့်ဆည်းခြင်းကို ကိုယ်စားပြုသည်။
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
“ሰባት ብዙዎች ይነጻሉ፥ ይነጣሉም፥ ይፈተናሉም፤ ነገር ግን ኃጥኣን ክፉ ያደርጋሉ፤ ከኃጥኣንም ማንም አያስተውልም፤ ጥበበኞች ግን ያስተውላሉ። ዘወትር የሚቀርበውም መሥዋዕት ከተወገደበት ጊዜ ጀምሮ፥ እና አስከፊው የሚያጠፋው ርኩሰት ከተቆመ በኋላ፥ አንድ ሺህ ሁለት መቶ ዘጠና ቀን ይሆናል። እስከ አንድ ሺህ ሦስት መቶ ሠላሳ አምስት ቀን ድረስ የሚጠብቅና የሚደርስ ብፁዕ ነው።” ዳንኤል 12፥10–12።
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
“Malai” ma ten-na khat hnih hnena hriatthiamtute leh “rilru lama” leh “thlarau lama” seal an ni tawhte chu, chang sawmli-a thuhriat chanchina entîr a nih angin hriat theih loh vâng zawng zawng ah chhuak zâwnga puan chhuah prophetic message pawimawh chu an hria a, Sunday law hma khân chumi hriatna-ah chuan “rilru lama” an nghet tawh a ni. “Malai” chu, Thupuan bung sawm leh pakhatna leh chang sawm leh pakhatna-in a entîr chhûnga message-in a tihdanglam tawhte an ni a, Sunday law hma khân chumi thil thlengnaah chuan an innghet tawh a ni.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“bijaksana” ialah mereka yang telah menerima “berkat” yang dikaitkan dengan “menanti,” yang menandai seratus empat puluh empat ribu sebagai mereka yang menggenapi penggenapan yang sempurna dan terakhir dari sepuluh dara itu. Wahyu sebelas ayat sebelas tiba pada bulan Juli 2023, dengan demikian menandai “waktu akhir,” ketika Daniel dan Wahyu menandai dengan dua saksi bahwa pertambahan pengetahuan yang dimeteraikan terbuka pada bulan Juli 2023 mengidentifikasi proses pemeteraian seratus empat puluh empat ribu. Sebelas tambah sebelas sama dengan dua puluh dua, yang merupakan lambang perpaduan keilahian dengan kemanusiaan, dan mereka yang lulus proses pemurnian tiga langkah yang menghasilkan seratus empat puluh empat ribu diidentifikasi dalam Daniel dua belas ayat dua belas, yang memberikan satu lagi tanda tangan Palmoni, karena dua belas kali dua belas sama dengan seratus empat puluh empat ribu.
We will continue this study in the next article.
Re tla tsweletsa thuto eno mo setlhogong se se latelang.