Jones' Logic
منطق جونز
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.
منطق جونز في أن الملاك الأول في رؤيا أربعة عشر لا يمكن فصله عن الملاكَين التاليَين هو من المتانة بحيث لا يُدحض. وتشخيصه للارتباط البنيوي بين هؤلاء الملائكة الثلاثة وملائكة الأبواق محكم إحكامًا تامًّا. ولا ريب أن تركيزه كان على الملائكة الثلاثة في رؤيا أربعة عشر، غير أن المنطق القاضي بتطبيقهم بوصفهم «غير منفصلين» هو صالح بالقدر نفسه لجميع الملائكة الذين سبقوهم.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
ځکه چې هغه د مکاشفې څوارلسم باب د دریو فرښتو پر موضوع تمرکز کړی و، نو خپله منطقي استدلال یې تر خپل وروستي پای پورې ونه رساوه. په پای کې، هغه منطق چې ده د پنځمې، شپږمې او اوومې د مصیبت شپېلۍ د مکاشفې څوارلسم باب له دریو فرښتو سره د نښلولو لپاره کارولی و، په دې کې دا هم شامل وو چې د شپېلیو کرښه یې د اوو شپېليفرښتو تر لومړۍ فرښتې پورې بشپړه بېرته وغځوله.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Na anhu uḷi akǝ seven malaykun kel ƙiyam zāllǝn gaban Allah; kuma an ba su seven trumpets. … Kuma seven malaykun waɗanda suke da seven trumpets suka shirya kansu domin su busa. Revelation 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.
एन्जेलहरूको शृङ्खला “सात” तुरहीका एन्जेलहरूबाट आरम्भ हुन्छ, र प्रकाशको पुस्तकमा एन्जेलहरूको क्रम पहिलो तुरहीदेखि लिएर पशुको छापसम्बन्धी तेस्रो एन्जेलको चेतावनीसम्म पुग्दछ। पहिलो चार तुरहीहरू र अन्तिम तीन हाय-तुरहीहरूबीच भिन्नता पहिचान गर्नुमा जोन्स सही छन्, किनकि “चार र तीन” को त्यो भविष्यसूचक संरचना मण्डलीहरू र मोहरहरूमा पनि पाइन्छ। प्रकाशको पुस्तकमा तीन साक्षीहरूको आधारमा स्थापित भएको यो तथ्यले, हेर्न रोज्नेहरूलाई, सात प्रतीक भएको जस्तै चार पनि प्रतीक हो र तीन पनि प्रतीक हो भन्ने कुरा देख्न दिन्छ।
A Divine Connection
ایک الٰہی تعلق
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
ꯑꯩꯈꯣꯏ ꯃꯃꯥꯡ ꯃꯇꯝꯁꯤꯡꯗ ꯈꯪꯒꯠꯂꯛꯄ ꯑꯗꯨ ꯑꯁꯤꯅ ꯔꯦꯕꯦꯂꯦꯁꯟ 14ꯒꯤ ꯑꯩꯔꯥꯡ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯅꯤ ꯑꯁꯤ ꯏꯁꯂꯥꯝꯒꯤ ꯃꯇꯝꯒꯤ ꯃꯥꯏꯐꯝ ꯑꯃꯁꯨꯡ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯋꯣꯖꯤꯁꯤꯡꯒꯤ ꯃꯥꯎꯡꯗ ꯃꯇꯧ ꯐꯪꯏ, ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯥꯎꯡ ꯑꯗꯨ 9/11ꯗ ꯑꯍꯨꯝꯁꯨꯕ ꯋꯣꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯔꯕꯗꯒꯤ ꯃꯄꯨꯡ ꯐꯪꯏ꯫ ꯖꯣꯟꯁꯀꯤ ꯁꯤꯖꯤꯟꯅꯕ ꯑꯗꯨꯅ ꯈꯪꯍꯜꯂꯤ, (ꯃꯍꯥꯛꯅ ꯑꯩꯒꯤ ꯄꯣꯏꯟꯇ ꯑꯁꯤ ꯊꯥꯗꯣꯛꯄ ꯉꯝꯗ꯭ꯔꯕꯁꯨ) ꯔꯦꯕꯦꯂꯦꯁꯟ 8ꯒꯤ ꯑꯍꯥꯟꯕ ꯇ꯭ꯔꯝꯄꯦꯠ ꯑꯦꯟꯖꯦꯜꯗꯒꯤ ꯔꯦꯕꯦꯂꯦꯁꯟ 11ꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯋꯣ ꯇ꯭ꯔꯝꯄꯦꯠ ꯑꯗꯨ ꯐꯥꯎꯕ ꯑꯦꯟꯖꯦꯜ ꯈꯨꯗꯤꯡꯃꯛ ꯔꯦꯕꯦꯂꯦꯁꯟ 14ꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯁꯤꯡꯗ ꯃꯁꯥꯒꯤ ꯈꯜꯂꯣꯟ ꯌꯥꯔꯣꯏꯅ ꯃꯔꯤ ꯂꯩꯅꯔꯤ꯫ ꯃꯈꯣꯏ ꯑꯁꯤ ꯃꯁꯥꯅ ꯑꯃ ꯑꯣꯏꯕ ꯃꯥꯏꯐꯝ ꯂꯩꯅꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯂꯥꯏꯟ ꯑꯃꯒꯤ ꯃꯥꯏꯢ ꯑꯣꯏ꯫ ꯑꯦꯟꯖꯦꯜ ꯑꯁꯤꯡ ꯈꯨꯗꯤꯡꯃꯛꯅ ꯃꯁꯛ ꯃꯁꯛꯀꯤ ꯃꯍꯥꯏ ꯀꯔꯤ ꯈꯔꯒ ꯑꯌꯥꯝꯕ ꯑꯣꯏꯔꯤꯕꯅꯣ ꯍꯥꯏꯕꯁꯤ ꯈꯪꯕ ꯑꯗꯨꯒꯤꯗꯝꯛ ꯃꯈꯣꯏꯕꯨ ꯑꯁꯨꯝ ꯈꯪꯒꯠꯄ ꯇꯥꯕꯅꯤ꯫ ꯃꯔꯝ ꯑꯗꯨꯅ ꯃꯄꯨꯡ ꯁꯥꯇꯅꯥ ꯂꯩꯔꯤꯕ ꯁꯦꯚꯦꯟ ꯆꯔꯆꯦꯁ, ꯁꯤꯜꯁ ꯑꯃꯁꯨꯡ ꯇ꯭ꯔꯝꯄꯦꯠꯁꯤꯡꯅ ꯃꯤꯡꯁꯦꯟ “ꯁꯦꯚꯦꯟ” ꯑꯃꯁꯨꯡ, ꯑꯗꯨꯗ ꯂꯣꯏꯅꯥ ꯂꯩꯔꯤꯕ “ꯐꯣꯔ” ꯑꯃꯁꯨꯡ “ꯊ꯭ꯔꯤ” ꯍꯥꯏꯕ ꯁꯤꯝꯕꯣꯜ ꯑꯅꯤꯒꯤ ꯃꯥꯏꯐꯝ ꯄꯤꯔꯛꯄ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ; ꯑꯍꯥꯟꯕ ꯁꯦꯚꯦꯟ ꯇ꯭ꯔꯝꯄꯦꯠ ꯑꯦꯟꯖꯦꯜꯗꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜ ꯐꯥꯎꯕ ꯑꯦꯟꯖꯦꯜꯁꯤꯡꯒꯤ ꯂꯥꯏꯟ ꯑꯗꯨ ꯃꯄꯨꯡ ꯑꯃ ꯑꯣꯏꯅ ꯌꯦꯡꯕ ꯇꯥꯕꯅꯤ꯫ ꯑꯁꯤꯅ ꯑꯦꯟꯖꯦꯜ 11ꯒꯤ ꯂꯥꯏꯟ ꯑꯃ ꯈꯪꯍꯜꯂꯤ꯫
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Revélaesiōn fōrteen his trī angelas reprezentat de warning messaġe ov de Millerites dat anaunst de opening ov de jujment, and thereafter de warning messaġe ov de wān handred and forty-four thawzand dat iz anaunsing de klōz ov jujment.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
सातवट तुरही उन शक्तिहरूक प्रतीक अहै जेनका परमेस्सर अपन प्रबन्धकारी व्यवस्था मं उपयोग किहिन, ताकि उ राष्ट्रन ऊपर न्याय लावैं जेन सूरज की उपासना लागू किहिन।
The first four trumpets identify the progressive demise of Western Rome by the year 476.
Los primeros cuatro toques de trompeta identifican la progresiva caída de Roma Occidental para el año 476.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Тавумин вә алтынжимси, 1449-йилдин 1453-йилғичә Шәрқий Римниң йимирилишини көрситип бериду.
The last three trumpets represent Islam of the three woes.
ئالەخىرگى ئۈچ كاناي ئۈچ ۋايغا تەۋە بولغان ئىسلامنى ئىپادىلەيدۇ.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.
ᏗᎦᏃᎮᏍᎩ ᎾᏍᎩ ᏓᎦᏃᎮᏍᎬ ᏧᏓᎴᎩ ᏔᎵᏁ ᎦᏪᎵᏎᎸᎢ ᎦᎶᏁᏛ ᎾᏍᎩ, ᎾᏍᎩ ᎢᎦᎷᎩ ᎤᎵᏂᎩᏛ ᎢᏳᎾᏛᏁᏗ ᎾᏍᎩ ᎢᎬᏱᏱ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎢᎦᎵᏍᏙᏗᏍᎬᎢ, ᎠᎴ ᏔᎵᏁ ᎢᎦᎷᎩ ᏓᎦᏃᎮᏍᎬ ᏧᏓᎴᎩ ᏁᎳᏚ ᎦᏪᎵᏎᎸᎢ, ᎤᎵᏂᎩᏛ ᎢᏳᎾᏛᏁᏗ ᎾᏍᎩ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎤᎵᏍᏆᎸᎢ ᎠᎢ.
The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.
7tiin shugguxxaan Oktoobar 22, 1844 taariikhdatti murtiin banuudhaan sagalee jalqabe; kunis Guyyaa Araara Buusuu isa fakkeenya-raawwatameedha. Shugguxxaan Iyyoobelee Guyyaa Araara Buusuu irratti afuufamuu qaba ture. Kanaafuu murtii irratti shugguxxaan lama afuufamu; shugguxxaa Iyyoobelee fi shugguxxaa torbaffaa.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
ئەوجەره، لە ڕۆژی دەهەمی مانگی حەوتەمدا، لە ڕۆژی کەفارەت، فەرمووی یوبیلە بکە دەنگ بدات لە سەرتاسەری خاکەکەتان. ساڵی پەنجاھەمیش پیرۆز بکەن، و ئازادی ڕابگەیەنن لە سەرتاسەری خاکەکە بۆ هەموو دانیشتوانی؛ ئەوە بۆتان یوبیلە دەبێت، و هەر پیاوێک دەگەڕێتەوە بۆ میراتەکەی خۆی، و هەر پیاوێک دەگەڕێتەوە بۆ خێزانەکەی خۆی. ئەو ساڵەی پەنجاھەم بۆتان یوبیلە دەبێت؛ تێیدا مەچەنن، نە ئەوەی خۆبەخۆ دەڕوێتەوە دروێنەوە بکەن، نە ترێی ڕەزە نەبڕاوەکەت تێیدا کۆبکەنەوە. لاویان 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
“yeddi dəfə” üçün İsrailin səpələnməsini müəyyən edən kontekst, Levililər kitabında dərhal növbəti fəsildə yerləşir və Kəffarə Günündə yubiley şeypurunun səsləndirilməsi barədə göstərişə aparan ayələrdə bəyan olunur.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
بِنیاِسرائیلگه سؤزلە، و اونلارا دِه: سیزه وئرهجَییم تورپاغا گَلدییiniz زامان، او تورپاق رَبّ اوچون سَبّت ساخلاسین. آلتı ایل تارلانی اِکَجَکسَن، و آلتı ایل باغینی بودایاجاقسان، و اونون مَحصولونو یığاجاقسان؛ آمّا یدّینجی ایلده تورپاق اوچون تام دینجَلیک سَبّتی اولسون، رَبّ اوچون بِر سَبّت: نه تارلانی اِکَجَکسَن، نه ده باغینی بودایاجاقسان. مَحصولوندان اؤزؤ-اؤزؤنه بِتنینی بِيچمَیهجَکسَن، و بودانمامış آسماڭین اوزوملرینی دَرمایاجاقسان؛ چونکی بو، تورپاق اوچون دینجَلیک ایلیدیر. تورپاغین سَبّتی سیز اوچون یئمَک اولسون: سنه، قولونا، قاراباشına، اؤجرتلی ایشچینه، و یانında قُرْبَتچی اولاراق یاشایان قوناغına؛ هَم ده هَیوانلارینا، و تورپاغında اولان واهشی جاناوارلارا—اونون بؤتۈن مَحصولو یئمَک اولسون. و اؤزون اوچون ایللَرین یدّی سَبّتینی، یدّی دَفه یدّی ایلی سایاجاقسان؛ و ایللَرین یدّی سَبّتینین مُدّتی سنه قırx doqquz ایل اولاجاق. لاویلیلər 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
کله چې مېلر په شپږ ویشتم څپرکي کې د اسراییلو پر ضد هغه قضا وپېژندله چې د ځمکې د سبت آرام د ماتولو له امله ورباندې راغلې وه، هغه دا اصل وکاراوه چې یوه ورځ د یو کال استازیتوب کوي، او وموندله چې یو کال درې سوه او شپېته ورځې دي، او دا چې اووه ځله درې سوه او شپېته د میثاق د ماتولو لپاره د سزا دوه زره او پنځه سوه او شل کاله وو. دا لومړنی نبوي حقیقت و چې هغه وموند. همدا د هغو حقایقو بنسټ دی چې د هغه بنسټ برخه جوړوي کوم چې مسیح د مېلر د کار له لارې کېښود. د یوبیل شپېلۍ د خلاصون او آزادۍ اعلان دی.
The seventh trumpet is Islam of the third woe.
Uphondo wesikhombisa buyiSulumane bosizi lwesithathu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Però, en els dies de la veu del setè àngel, quan ell comenci a tocar la trompeta, el misteri de Déu serà consumat, tal com ell ho ha declarat als seus servents, els profetes. Apocalipsi 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
طوری آوای هەفتەمیی ئیسلام ڕاستیی دەرەکیی پێشبینییە، و آوای یوبیل ڕاستیی ناوەکیی پێشبینیی ڕەواکردن بە باوەڕە—دەربازبوون لە گوناه، کە بە پێی خۆشک وایت هەمان فریشتەی سێیەمە لە ڕاستیدا. لەو ماوەیەدا کە آوای هەفتەم دەنگ دەدات، نهێنیی «مەسیح لە ناوتان، هیوای شکۆ» تەواو دەکرێت کاتێک مەسیح خۆداییی خۆی لەگەڵ مرۆڤایەتیی سەد و چل و چوار هەزاردا یەکدەخات. ئەوانەی لەو کاتەدا مۆری خودا وەردەگرن، پەیامێکی ئاگادارکردنەوەی ئاوازیان ڕادەگەیەنن کە وەک سێیەمین وای دەستنیشان کراوە، هەروەها ئاگادارکردنەوەی فریشتەی سێیەمیش. سێیەمین وای هێز بە پەیامی فریشتەی سێیەم دەبەخشێت کاتێک ئەو فریشتەیەی کە کەمتر نییە لە کەسایەتیی عیسای مەسیح، بە پەیامێک لە دەستیدا دادەبەزێت.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Arí qillinakuyta reqsichispaqa, ñawpaq kaq ñak’ariypa iskay kaq ñak’ariypa pacha willakuyninmi ñawpaq angelpa willakuyninta kallpachaq kasqanta, chaymanta kinsa kaq ñak’ariypa willakuyninmi kinsa kaq angelpa willakuyninta kallpachaq kasqanta, trompetakunata reqsichkanchis: “Domingota kamachisqanmanta kutichiy hina Romaman apamuskakuy taripakuykunam” nispa. Chay providencial taripakuykuna, aswanpas qhipa kinsa ñak’ariy trompetakunaqa, Apocalipsis chunka tawañiyuqpa kinsa angelkunapa waqyay willakuyninwan tupachakunku, parallel nisqa hina purinku. Iskay ñak’ariykuna, iskay angelkuna ima Milleritakunapa historiankupi; kinsa kaq ñak’ariywan kinsa kaq angelwan ima pachak tawa chunka tawa waranqakunapa historiankupi. Ñawpaq qallariy historiapi, ñawpaq kaq iskay kaq angelkunapa, taripay kicharisqa kasqanta willaq willakuyqa Islampa hunt’akusqanwanmi kallpachasqa karqa, ñawpaq kaq iskay kaq ñak’ariykunapi. Tukukuy historiapi, kinsa kaq angelpa, taripay wisq’akusqanta willaq willakuyqa Islampa hunt’akusqanwanmi kallpachasqa karqa, kinsa kaq ñak’ariypi.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
E qaparak Jesucristoi, sarnaqäwipa qalltawina ukhamarak tukuyäwipana ch’amañchatäwipa uñacht’ayäna, Apocalipsis tunkanïri ukhamarak tunka pusinïri angelar uñtasita, “jupasti Jesucristo sapakiw sasaw uñt’ayatäna.” Islaman anqäx yatiyäwipampi, taripäwin manqhäx yatiyäwipampi, kimsïri aywjan anqäx pututupa ukhamarak taripäwin manqhäx yatiyäwipasti kimsïri angelan pututapawa. Islaman anqäx pututapasti pä waranqa phisqha patak pä tunka maran profecíapawa, ukhamarak kimsïri angelan manqhäx pututapasti pä waranqa kimsa patak maranakawa. Panpachaniw jiwatanakan taripäwipa qalltatapan purinipxäna ukhamarak yatiyapxäna, ukhamaraki panpachaniw jakirinakan taripäwipa qalltatapan wasitat purinipxäna.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Արարոց տասներորդ գլխի հրեշտակը 1840 թվականի օգոստոսի 11-ին իջավ՝ իսլամի մարգարեության կատարման մեջ, և այդպիսով այդ հրեշտակը նախատիպավորեց Արարոց տասնութերորդ գլխի հրեշտակի իջնելը՝ իսլամի մի մարգարեության կատարմամբ։ Աստծո դատաստանը կիրակնօրյա օրենքի ապստամբության վրա 321 թվականին, և ապա կրկին՝ 538 թվականին, ներկայացված է առաջին վեց փողերով, իսկ Նրա դատաստանը շուտով եկող կիրակնօրյա օրենքի ապստամբության համար ներկայացված է յոթերորդ փողով, որը երրորդ վայն է և նաև երրորդ հրեշտակը։ 1844 թվականի հոկտեմբերի 22-ին դատաստանի սկսման նախազգուշացման լուրը և 9/11-ին կենդանիքների դատաստանի նախազգուշացման լուրը երկուսն էլ զորացվեցին յոթերորդ հրեշտակի կողմից՝ այն հաջորդականության մեջ, որ սահմանեց Ջոնսը։ Ութ և իններորդ գլուխներում՝ վեց փողի հրեշտակներ, ապա տասներորդ գլխում իջնում է այն հրեշտակը, որը ոչ պակաս անձնավորություն է, քան Հիսուս Քրիստոսը։ Նա հրեշտակների այդ հաջորդականության յոթերորդն է, որին տասնմեկերորդ գլխում հաջորդում է երրորդ վայը՝ յոթերորդ փողը, որը հնչել սկսել է 1844 թվականին, սակայն հրեշտակների շարքում ութերորդն է, որոնք տանում են դեպի Արարոց տասնչորսերորդ գլխի իններորդ, տասներորդ և տասնմեկերորդ հրեշտակները։
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Ахаҭа ахәбатәи ишәҟә амҵәыжәжәара аԥхьатәи аҩбатәи амҵәыжәжәарақәа рҟынтә иаажырыр залшом, аха ус еиԥшҵәҟьа уи даҽакала иԥыхрагьы ҟалом Анцәа ианыҟәамҭа азԥшрахь ирӷыхәҭоу асеит амҵәыжәжәарақәа рҟынтә, азыӡәӡәра иазку. Аԥшьа Жәақь астаи мшытәу аҭыҧ, Аҿҳәара 8-тәи ахы аҟны, иадырбоит Кәынстантин 321 шықәсазы иаԥшьаз аԥхьатәи Ашәахьа амакәан ашьҭахь мрагыларатәи Рим акыр-кырла ишыԥсыҽхаз; уи алагеит 330 шықәсазы империеи мрагылара, мрагылара-мыракшара ҳәа аихшәара аан.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
«យ៉ាងណាមិញ នៅពេលដែលជាតិរបស់យើង ក្នុងក្រុមប្រឹក្សានីតិប្បញ្ញត្តិរបស់ខ្លួន នឹងអនុម័តច្បាប់ដើម្បីចងបង្ខិតមនសិការរបស់មនុស្សទាក់ទងនឹងសិទ្ធិសាសនារបស់ពួកគេ ដោយបង្ខំឲ្យគោរពថ្ងៃអាទិត្យ និងប្រើអំណាចសង្កត់សង្កិនប្រឆាំងនឹងអ្នកដែលរក្សាថ្ងៃសប្ប័ទទីប្រាំពីរ នោះច្បាប់របស់ព្រះជាម្ចាស់ នឹងត្រូវបានធ្វើឲ្យជាមោឃៈនៅក្នុងប្រទេសរបស់យើង តាមអត្ថន័យគ្រប់ប្រការ; ហើយការក្បត់សាសនារបស់ជាតិនឹងត្រូវបានបន្តតាមដោយការបំផ្លិចបំផ្លាញរបស់ជាតិ»។ Review and Herald, December 18, 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
पुंजगत धर्मत्यागले पुंजगत विनाश ल्याउने सिद्धान्त कन्स्टान्टिनको राष्ट्रमाथि पहिलो चार तुरहीहरूद्वारा लागू भयो, जसले पश्चिमी रोमलाई 476 सम्म पुग्दा अन्त्यमा पुर्यायो। पूर्वी रोम 1453 मा आफ्नो अन्त्यमा पुग्यो, यद्यपि भविष्यवाणीगत दृष्टिले उसले 1449 जुलाई 27 मा नै आफ्नो राष्ट्रिय सार्वभौमिकता गुमाइसकेको थियो। बाबेलजस्तो, जो एकै रातमा परास्त भयो, रोम भने—पश्चिमी र पूर्वी दुवै—क्रमशः आफ्ना अन्त्यहरूतर्फ ल्याइयो। 476 सम्म पहिलो चार तुरहीअन्तर्गत पश्चिमी रोमको पतनले संयुक्त राज्यको चार तुरहीअन्तर्गत हुने पतनको प्रतिनिधित्व गर्दछ, जसले एक तहमा 1798 मा आरम्भ भई आइतबारको व्यवस्थासम्म समाप्त हुने संयुक्त राज्यका चार पुस्ताहरूलाई जनाउँछ। ती चार पुस्ताहरूले एडभेन्टवादका चार पुस्ताहरूसँग समानान्तरता राख्छन्, जसले प्रकाशको पुस्तक अध्याय 2 का पहिलो चार कलीसियाहरू, इजकिएल अध्याय 8 का क्रमशः तीव्र बन्दै जाने चार घृणित कर्महरू, र योएलको पुस्तकका सलहका चार लहरहरूसँग समानान्तरता राख्छन्।
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Și astfel zice Domnul Dumnezeu: Cu cât mai mult când voi trimite peste Ierusalim cele patru judecăți grele ale Mele: sabia, foametea, fiara nimicitoare și ciuma, ca să nimicesc din el om și dobitoc? Ezechiel 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.
الخامسة والسادسة من الأبواق أسقطتا روما الشرقية، وروما الشرقية، في علاقتها النبوية بروما الغربية، تمثّل الدولة. أمّا روما الغربية فتمثّل الكنيسة. وروما الغربية تمثّل أيضًا الولايات المتحدة، التي تُقهَر أولًا، كما قُهِرت روما الغربية.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Ամերիկան՝ կրոնական ազատության երկիրը, միավորվի պապականության հետ՝ խիղճը բռնադրելու և մարդկանց ստիպելու պատվել կեղծ շաբաթը, երկրի գնդի ամեն երկրի ժողովուրդը կառաջնորդվի հետևելու նրա օրինակին»։ Վկայություններ, հատոր 6, 18։
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Apil las cuatro trompetas ket iladawan da dagiti uppat a kaputotan ti pakasaritaan ti Amerika, ket inton matnag dagiti Estados Unidos, dagiti natan-ok a daga iti bersikulo cuarenta y uno ti Daniel onse ket kapapanawen a natnag metten, ket ti sumaruno nga isardeng ket Egipto, maysa a simbolo dagiti dadduma pay a nasnacion iti lubong. Dagiti Naciones Unidas, a isu dagiti sangapulo nga ar-ari, ket umanamongda ngarud a itedda ti maikapito nga pagarianda iti kinapapa, gapu ta iti Apocalipsis disi-siete, para iti “maysa nga ababa a tiempo—maysa nga oras.” Daytoy ket mapasamak iti rambak ti panagkasangayan ni Herodes, idi impakdaarna ti kagudua ti pagarianna. Iti rambak ti panagkasangayan ni Herodes, iti dayta nga oras, agparang ti naisurat iti tapal dagiti pader, ket mapapatay ni Belsasar. Dayta nga oras dumteng iti linteg ti Domingo ket agtultuloy agingga iti panagserra ti tiempo ti pannakapadas ti tao. Ti maikapito a pagarian ket maparmek, kas naipaduyakyak babaen iti pannakadadael dagiti pader ti Constantinopla a nagbababa idi 1453. Manipud iti linteg ti Domingo idiay Estados Unidos, kas naisimbolo babaen ti 1449, agingga iti pannakatnag ti Constantinopla idi 1453 ket uppat a simboliko a tawen. Ti kinapapa ket inawatna ti makapapatay a sugatna idi 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Daniel xi foɔtɔ bu lee, papacya daanɔ lee nɔ 1798, nɔ tɛɛmɔ kɛɛ dɔŋgɔ kɔmɔ. Le, kìŋ la sɔɔth daanɔ lee nɔ 1989, nɔ tɛɛmɔ kɛɛ dɔŋgɔ kɔmɔ. United States daanɔ lee nɔ foɔtɔ-wan, anɛ Egypt daanɔ lee nɔ foɔtɔ-tu, anɛ papacya ba yɔɔrɔ nɛ o daanɔ bu lɛɛ sɔŋgɔ na kɛkɛɛlɛ nɔ foɔtɔ-faif.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and 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. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And 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.” Prophets and Kings, 548.
“ആകാശവാണിയും വെളിപ്പാടും എന്ന ഗ്രന്ഥങ്ങളിൽ വ്യക്തമായി കാണിച്ചിരിക്കുന്നതുപോലെ ജാതികളുടെ ഉദയവും പതനവും നോക്കിക്കൊണ്ട്, വെറും ബാഹ്യവും ലോകീയവുമായ മഹത്വം എത്ര നിർഥകമാണെന്ന് നാം പഠിക്കേണ്ടതാണ്. ബാബിലോൻ, അതിന്റെ സമസ്ത ശക്തിയോടും മഹിമയോടും കൂടെ—അതുപോലൊരു ശക്തിയും മഹിമയും നമ്മുടെ ലോകം പിന്നെ ഒരിക്കലും കണ്ടിട്ടില്ല—അന്നത്തെ ജനങ്ങൾക്ക് അത്ര സ്ഥിരവും ദീർഘകാലം നിലനിൽക്കുന്നതുമായതായി തോന്നിയ ആ ശക്തിയും മഹിമയും എത്ര പൂർണ്ണമായി അപ്രത്യക്ഷമായി പോയിരിക്കുന്നു! ‘പുല്ലിന്റെ പൂവ്’ എന്നതുപോലെ അതു നശിച്ചുപോയി. യാക്കോബ് 1:10. അതുപോലെതന്നെ മേദോ-പേർഷ്യരാജ്യവും, ഗ്രീസിന്റെയും റോമിന്റെയും രാജ്യങ്ങളും നശിച്ചുപോയി. ദൈവത്തെ തന്റെ അടിസ്ഥാനമായി ഇല്ലാത്തതൊക്കെയും അങ്ങനെ തന്നെയാണ് നശിച്ചു പോകുന്നത്. അവന്റെ ഉദ്ദേശ്യത്തോട് ബന്ധിക്കപ്പെട്ടതും അവന്റെ സ്വഭാവത്തെ പ്രകടമാക്കുന്നതുമായതു മാത്രമേ നിലനിൽക്കുകയുള്ളു. അവന്റെ സിദ്ധാന്തങ്ങളാണ് നമ്മുടെ ലോകം അറിയുന്ന ഏക അചഞ്ചലമായ വസ്തുക്കൾ.” പ്രവാചകന്മാരും രാജാക്കന്മാരും, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
𐑞 𐑓𐑷𐑤 𐑝 𐑞 𐑿𐑯𐑲𐑑𐑦𐑛 𐑕𐑑𐑱𐑑𐑕 (𐑞 𐑓𐑷𐑤𐑕 𐑐𐑮𐑪𐑓𐑩𐑑) 𐑦𐑯 𐑝𐑻𐑕 𐑓𐑹𐑑𐑦-𐑢𐑳𐑯 𐑢𐑪𐑟 𐑑𐑦𐑐𐑦𐑓𐑲𐑛 𐑚𐑲 1449, 𐑯 𐑞 𐑓𐑷𐑤 𐑝 𐑰𐑡𐑦𐑐𐑑 (𐑞 𐑛𐑮𐑨𐑜𐑩𐑯) 𐑦𐑯 𐑝𐑻𐑕 𐑓𐑹𐑑𐑦-𐑑𐑵 𐑢𐑪𐑟 𐑑𐑦𐑐𐑦𐑓𐑲𐑛 𐑚𐑲 1453 𐑯 𐑞 𐑐𐑱𐑐𐑩𐑕𐑦 (𐑞 𐑚𐑰𐑕𐑑) 𐑒𐑳𐑥𐑟 𐑑 𐑦𐑑𐑕 𐑧𐑯𐑛 𐑢𐑦𐑞 𐑯𐑳𐑯 𐑑 𐑣𐑧𐑤𐑐 𐑨𐑟 𐑑𐑦𐑐𐑦𐑓𐑲𐑛 𐑚𐑲 1798. 𐑞 𐑓𐑷𐑤𐑕 𐑐𐑮𐑪𐑓𐑩𐑑 𐑯 𐑞 𐑛𐑮𐑨𐑜𐑩𐑯 𐑸 𐑚𐑮𐑷𐑑 𐑛𐑬𐑯 𐑚𐑲 𐑑𐑮𐑳𐑥𐑐𐑩𐑑 𐑐𐑬𐑼𐑟, 𐑯 𐑞 𐑚𐑰𐑕𐑑 𐑦𐑟 𐑚𐑮𐑷𐑑 𐑛𐑬𐑯 𐑚𐑲 𐑩 𐑛𐑮𐑨𐑜𐑩𐑯 𐑐𐑬𐑼.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
ئەو ژمارەیەی چوار هێمای هەڵوەشانی شانشینێکە. شانشینی ئەسکەندەر بۆ چوار شانشین دابەش بوو، و میسر لە دەریای سووردا لە نەوەی چوارەمدا داکەوت، و ئیسرائیل لە چوارەمین قێزەونیدا لە حەزقیایل هەشتدا بۆ خۆر کڕنووش دەبات. ئەو چوار نەوەی پرۆتستانتیزم و کۆمارییەکان لە ئاژەڵی زەوییدا لە ساڵی 1798 دەست پێ دەکات و بۆ هەردوو شاخەکە لە یاسای یەکشەممەی نزیکهاتوودا کۆتایی دێت. ئەو چوار سزای سەختەی حەزقیایل بەسەر ئۆرشەلیمدا وێنەی چوار حوکمدانن بەسەر ویلایەتە یەکگرتووەکاندا، و ئەو چوار حوکمدانە بەسەر شانشینی شەشەمی پێشبینیی کتێبی پیرۆزدا نموونەی ئەو چوار ساڵەن لە 1449 هەتا 1453 کاتێک شانشینی حەوتەمی پێشبینیی کتێبی پیرۆز ڕازی دەبێت نیوەی شانشینی خۆی بدات بە پاپایەتی لە پەیوەندییەکی کڵێسا و دەوڵەتدا کە داوێنی سوری لەسەری فەرمانڕەوایی دەکات.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
1449 បន្តដល់ 1453 ចំនួនបួនឆ្នាំ តំណាងឲ្យការអន្តរាយរលត់នៃនគរទីប្រាំពីរ នៅពេលច្បាប់ថ្ងៃអាទិត្យ ហើយក៏តំណាងដល់រយៈពេលនៃការអន្តរាយរលត់នៃនគរទីប្រាំបី ចាប់ពីច្បាប់ថ្ងៃអាទិត្យ រហូតដល់ការបិទបញ្ចប់នៃពេលសាកល្បងផងដែរ។ ការឈ្នះលើអេហ្ស៊ីប ដែលជាពិភពលោក ហើយក៏ជានាគដែលត្រូវបានប្រគល់ឲ្យសម្តេចប៉ាបផងដែរ គឺជាហ្វ្រាក់តាល់មួយ នៅដើមនៃរយៈពេលដែលត្រូវបាននិមិត្តសញ្ញាដោយបួនឆ្នាំនៃ 1449 បន្តដល់ 1453។ ការនេះកំណត់អត្តសញ្ញាណការដួលរលំនៃកុងស្តង់ទីណូប៊ុល នៅពេលច្បាប់ថ្ងៃអាទិត្យ ហើយបន្ទាប់មកម្តងទៀត នៅពេលមានីខែលឈរឡើង។ នៅពេលមានីខែលឈរឡើង ទេវតាទាំងបួនត្រូវបានដោះលែងយ៉ាងពេញលេញ ស្របតាមការបំផុសគំនិត។
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ndzi vone leswaku tintsumi ta mune ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile enyangweni yo kwetsima, kutani endzhaku ku ta ta makhombo ya nkombo ya makumu.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.
इस्कंदर के राज्य के चार विभाजन, पश्चिमी रोम पर चार तुरहियाँ, पूर्वी रोम पर छोड़ी गई चार हवाएँ, यरूशलेम पर चार घोर दण्ड-विधान, और जब पोपसत्ता अपने अन्त पर पहुँचेगी और उसका सहायक कोई न होगा, तब छोड़ी जाने वाली चार हवाएँ। इन भविष्यद्वाणीपरक प्रतीकों को प्रस्तुत कर लेने के पश्चात् हम दूसरे हाय पर उस सन्दर्भ में विचार करेंगे कि वह शीघ्र आने वाले रविवार-विधि पर कैसे लागू होता है।
The Council of Florence
فلورنس کونسل
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
1439-тәи ашықәс азы, ფლორენციის საეკლესიო კრებაზე (რომელსაც ასევე ფლორენციის უნიას უწოდებენ), აღმოსავლეთის მართლმადიდებელი ეკლესიის წარმომადგენლებმა (ბიზანტიის იმპერატორ იოანე VIII პალეოლოგოსისა და კონსტანტინოპოლის პატრიარქის ხელმძღვანელობით) ხელი მოაწერეს რომის კათოლიკურ ეკლესიასთან ერთობის ოფიციალურ დეკრეტს. ისინი დათანხმდნენ, რომ რომის პაპი ეცნოთ მთელი ეკლესიის თავადად (უმაღლეს ხელისუფლებად).
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Фӕндыр у сывӕллӕтты сӕр уыд, куыд Христос дӕр Чырысты сӕр уыд: ӕмӕ уый у рӕстӕг тыхджын фыдæлты. Ефесагтӕм 5:23.
The Nicene Creed
Նիկիայի Հավատամքը
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
རྒྱལ་པོ་དང་གདན་ས་པ་ཏྲི་ཡར་ཁ་གཉིས་ཀྱིས་ “Filioque clause” ཞེས་པ་དེ་ནི་ནི་སི་ཡ་ཡི་དད་པའི་ངོས་ལེན་ (Nicene Creed) ལ་བསྣན་པའི་ཚིག་དོན་ཞིག་ཡིན་པ་དང་། དེས་དམ་པའི་བླ་སྲོག་ནི་ཡབ་དང་སྲས་གཉིས་ཀ་ནས་འབྱུང་བར་སྨྲས་པ་དེ་ཁས་བླངས། ནི་སི་ཡ་ཡི་དད་པའི་ངོས་ལེན་ནི་ཀེ་ཐོ་ལིག་གི་དད་པའི་ལོ་རྒྱུས་ནང་གལ་ཆེ་ཤོས་དང་རྒྱ་ཆེར་བེད་སྤྱོད་བྱས་པའི་གསལ་བཤད་གཅིག་ཡིན། ནི་སི་ཡ་ཡི་དད་པའི་ངོས་ལེན་ནི་ཀེ་ཐོ་ལིག་གི་དད་པའི་གཞི་རྩའི་ཡིད་ཆེས་རྣམས་ཀྱི་དངོས་སུ་བསྡུས་པའི་སྤྱི་བསྡོམས་ཤིག་ཡིན། དེ་ནི་ཐོག་མར་ཡེ་ཤུ་ཀི་རིསྟོས་སུ་སུ་ཡིན་པའི་བདེན་པ་སྲུང་བའི་ཆེད་དུ་བྲིས་པ་ཡིན། 325 ལོར། ཨ་རི་ཨུས་ཞེས་པའི་གྲྭ་པ་ཞིག་གིས་ཡེ་ཤུ་ནི་ཡབ་ཀྱིས་བསྐྲུན་པ་ཡིན་ཞིང་། ཁོང་ནི་ཚང་མར་དཀོན་མཆོག་མ་ཡིན་པར་སྟོན་པ་བྱས་པས། རྩོད་གཞི་ཆེན་པོ་ཞིག་ལངས།
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
امبراطور قسطنطين شورای نخست نیقیه را برای حل این مسئله فراخواند. شورا با قاطعیت تأیید کرد که عیسی کاملاً خداست، «همذات» با پدر. این اعتقادنامه بعدها در شورای قسطنطنیه در سال ۳۸۱ گسترش یافت. در اینجا باید توجه داشت که اعتقادنامهٔ نیقیه در تاریخ قسطنطینِ اول برقرار شد، و همین امر برای آخرین قسطنطین، یعنی قسطنطین یازدهم، که واپسین امپراتور امپراتوری بیزانس شرقی بود، نیز مسئلهای میبود. قسطنطین کبیر، که نخستین بود، مکرراً در نبوت کتابمقدس بهعنوان موضوعی مطرح میشود. او فرمانروای آغاز امپراتوری شرق است و از اینرو نمونهای از فرمانروای پایان امپراتوری شرق بهشمار میآید. این واقعیت که اعتقادنامهٔ نیقیه عنصری از هر دو تاریخِ آغاز و پایان است، اگر دانشجوی نبوت اصل آلفا و امگا را درک کند، باید مورد توجه او قرار گیرد.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
في سنة 381، جرى تحديث قانون الإيمان النيقاوي بإضافة عقيدة المطهر، وعقيدة الإفخارستيا، مع قبول استخدام الخبز الفطير في الإفخارستيا، وهي ممارسة لاتينية. كما أقرّ قانون إيمان سنة 381 الفهم الكاثوليكي للخطيئة الأصلية والحياة الآخرة. واختُتم بهذه العبارة المحورية: «ونحن أيضًا نُقرِّر أن الكرسي الرسولي المقدس والحبر الروماني يحوزان الأولوية على العالم أجمع، وأنه النائب الحقيقي للمسيح».
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Ֆլորենցիայի ժողովում մեկ այլ նորացված տարբերակ ստորագրվեց 1439 թվականի հուլիսի 6-ին՝ 14 տարի առաջ այն բանից, երբ 1453 թվականին Կոստանդնուպոլիսը ընկավ օսմանյան թուրքերի ձեռքը։ Միությունը ստորագրվեց ծանր քաղաքական ճնշման ներքո։ Բյուզանդական կայսրությունը հուսահատորեն ռազմական օգնության կարիք ուներ Արևմուտքից՝ առաջխաղացող օսմանների դեմ։ Երբ հունական պատվիրակները վերադարձան տուն, համաձայնագիրը Արևելքում կտրականապես մերժվեց հոգևորականների, վանականների և հասարակ ժողովրդի մեծամասնության կողմից։ Այն ստորագրած եպիսկոպոսների մեծ մասը հետագայում հետ վերցրեց իր աջակցությունը։ Միությունը երբեք լիովին չկիրարկվեց և հետագա տարիներին պաշտոնապես մերժվեց Արևելյան ուղղափառ եկեղեցու կողմից։ Այն ժամանակ, երբ 1453 թվականին Կոստանդնուպոլիսն ընկավ, միությունն արդեն իսկ գործնականում փլուզվել էր։ Պատմաբանները հաճախ այն բնութագրում են որպես քաղաքական միություն, որը ձախողվեց խոր աստվածաբանական, մշակութային և ժողովրդական դիմադրության պատճառով։
At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
Үч йөз егерме биш елгы Беренче Никея Җыенында Никея Иман Символы кабул ителде. Бу, Даниялның унберенче бүлеге, егерме дүртенче аятьтәге өч йөз алтмыш ел, «вакыт» рәвешендә күрсәтелгәнчә, тәмамланган өч йөз утызынчы елдан биш ел элек билгеләнгән.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Asɛm pa mu no, ɔbɛkɔ mantam no mmeae a ɛyɛ srade koraa no so dwoodwoo; na ɔbɛyɛ nea n’agyanom anyɛ, anaa n’agyanom agyanom anyɛ; ɔbɛhwete wɔn mu asade, afowde, ne ahonyade: yiw, ɔbɛbɔ ne pɔw atia aban mu ahinaban no, mpo bere bi. Daniel 11:24.
The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Años 31 a. C. ha 330 mokõivéva omoĩ mba'e “ára oñemoĩva” ramo umi versíkulo mokõipa porundy ha mokõipa poravopyre Daniel kapítulo once-pe.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Επὶ τὸ κακοποιῆσαι δὲ ἔσονται αἱ καρδίαι ἀμφοτέρων τῶν βασιλέων τούτων, καὶ ψεύδη λαλήσουσιν ἐπὶ τραπέζης μιᾶς· ἀλλ’ οὐκ εὐοδωθήσεται· ἔτι γὰρ τὸ τέλος εἰς καιρὸν τεταγμένον. … Εἰς τὸν καιρὸν τὸν τεταγμένον ἐπιστρέψει καὶ ἥξει πρὸς νότον· ἀλλ’ οὐκ ἔσται ὡς τὸ πρῶτον ἢ ὡς τὸ ἔσχατον. Δανιήλ 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
ምሥራቃዊ ሮማ የትንቢታዊው መስመር መጀመሪያ (330) እና መጨረሻ (1449–1453) በመጀመሪያውና በመጨረሻው ንጉሠ ነገሥት ቆስጠንጢኖስ ተወክሎ ይታያል። አልፋና ኦሜጋ የሆነው የምሥራቃዊ ሮማ የትንቢታዊ መስመር፣ ባይዛንታይን ግዛት ተብሎ የሚጠራው፣ ከክ.ል.በ. 31 በአክቲየም ጦርነት ጀምሮ እስከ 330 ዓ.ም. ድረስ በሙሉ ሥልጣን የተገዛችው የሦስት መቶ ስድሳ ዓመታት ኢምፔሪያል ሮማ መጨረሻ ጋር የተገናኘ ሲሆን፣ ከዚያም እስከ 1453 ድረስ ይቀጥላል። ከክ.ል.በ. 31 የአክቲየም ጦርነት በፊት ማርቆስ አንቶኒዮስና አውጉስጦስ ቄሳር በአንድ ጠረጴዛ ላይ ሐሰት ተናገሩ፣ ነገር ግን ያ አልተሳካም። ከ330 ዓ.ም. በፊት፣ በ325 ዓ.ም. የኒቂያ ሃይማኖት መግለጫ ተቀባ። ከ1453 ዓ.ም. በፊት ደግሞ የዚያው የኒቂያ ሃይማኖት መግለጫ የተሻሻለው ቅጂ ተቀባ። ከክ.ል.በ. 31 በፊት ሁለት የፖለቲካ ሰዎች በአንድ ጠረጴዛ ላይ ሐሰት ተናገሩ። በ325 ዓ.ም. መንፈሳዊ ሐሰቶች በአንድ ጠረጴዛ ላይ ተነገሩ። እነዚያ ሁለት ምስክሮች በ1439 ዓ.ም. በፍሎረንስ ጉባኤ የተቀበሉትን የፖለቲካና የመንፈሳዊ ሐሰቶች ይለዩ ዘንድ ያሳያሉ። ያ የተሻሻለው የኒቂያ ሃይማኖት መግለጫ “የኅብረት ድንጋጌ” ተብሎ ይጠራ ነበር።
The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.
पहिला मार्गचिन्ह—एकाच टेबलावरच्या खोटेपणाचा—इ.स.पू. 31 पूर्वी आला, आणि तो मूर्तिपूजक रोमच्या दोन राजकीय गटांमध्ये होता. त्या खोटेपणांसाठी नेमलेला काळ इ.स.पू. 31 होता, आणि त्यात ऑगस्टस—रोमचे प्रतीक—याच्या विरोधात एका पुरुष आणि स्त्रीच्या महासंघाचा समावेश होता, जे इजिप्तचे प्रतिनिधित्व करीत होते. खोटेपणांचा दुसरा संच 325 मध्ये होता, आणि नेमलेला काळ 330 होता. खोटेपणांचा तिसरा संच 1439 मध्ये होता, आणि नेमलेला काळ 1449–1453 होता. 1439 मध्ये टेबलावर असलेले पश्चिमी आणि पूर्वी रोमचे प्रतिनिधित्व करीत होते, आणि पूर्वी रोम धार्मिक युक्तिवादास मान्यता देऊन एक राजकीय उद्दिष्ट साध्य करण्याचा प्रयत्न करीत होता. इ.स.पू. 31, त्यानंतर 330, आणि मग 1453, हे रोमच्या रेषेचे त्रिगुण अनुप्रयोग दर्शवितात.
The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
مارك أنطوني ۋە كليئوپاترانىڭ ئىتتىپاقىنىڭ سىياسىي خەۋپى، 325-يىلىدىكى ئارىيانىزم بىدئەتىنىڭ روھىي خەۋپىگە تىپ بولدى؛ بۇ بولسا ئۆز نۆۋىتىدە 1439-يىلىدىكى ئىسلامىي تۈركلەرنىڭ سىياسىي ۋە دىنىي خەۋپىگە تىپ بولدى.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
የኒቂያ መሠረተ እምነት ትምህርቶች ሐሰት ናቸው፣ በእነርሱም ውስጥ እውነት የለም። በ1439 ዓ.ም. ጁላይ 6 ቀን በፍሎሬንስ ጉባኤ የተፈረመው ሰነድ “የኅብረት ድንጋጌ” ተብሎ ይጠራ ነበር፣ እርሱም እነዚያኑ ሐሰቶች እና ከዚያም በላይ ይወክል ነበር። በ1439 ዓ.ም. ተወካዮቹ ወደ ቆስጠንጢኖፕል በተመለሱ ጊዜ፣ በቁጣና በክህደት ክስ ተቀበሉ። እንዲህ የሚል ንግግር በሕዝቡ መካከል ተሰራጨ፦ “ከጳጳሱ ሚትር ይልቅ የቱርክ ጥምጣም ይሻላል።”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
ئىتتىپاققا ئاساسەن قول قويۇلۇشىنىڭ باش سەۋەبى، ۋىزانتىيە ئىمپېراتورىنىڭ ئوسمانلىلارغا قارشى غەربنىڭ ھەربىي ياردىمىگە ئىنتايىن موھتاج بولۇشى ئىدى. ناھايىتى ئاز مىقداردا ـ ياكى ھېچقانداق ـ ھەربىي ياردەمنىڭ كەلمەيدىغانلىقى ئايدىڭلاشقاندىن كېيىن، ئەتتىپاققا بولغان قوللاش پۈتۈنلەي سۇسلاشتى. 1450–1451-يىللىرى بىر قانچە شەرقىي سىنودلار بۇ ئەتتىپاقنى رەت قىلدى، ۋە 1453-يىلى قۇسطنطىنىيە يىقىلغاندىن كېيىن، بۇ ئەتتىپاق پۈتۈنلەي تاشلىۋېتىلدى. فلورېنسىيەدىكى ئەتتىپاق پەرمانىنىڭ ئاخىرقى نەتىجىسى شەرقىي ئورتودوكس چېركاۋى تەرىپىدىن مەغلۇپ بولغان ۋە رەت قىلىنغان بىر كېڭەش دەپ قارىلىدۇ. ئۇ كۈچكە ئىگە، توغرا بىر كېڭەش سۈپитидә ئېتىراپ قىلىنمايدۇ. بىراق رىم كاتولىك چېركاۋى ھازىرمۇ ئۇنى كۈچكە ئىگە ئەكۈمەنىك بىر كېڭەش دەپ قارايدۇ.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.
Ná łah chʼíhootʼį́į́łígíí bitsʼą́ą́dóó łah nidaalnishígíí bee haneʼ doo naatʼáanii biniinaa daatsʼíísíígíí áko tʼáá ajiłiiʼgo nidaalneʼ, éí tʼáá íiyisí beeł nihá ałdóʼ biniiyéigo bíhoołʼaahígíí tʼáá átsʼíísí bee hatsoh biyiʼ dooleełígíí nihił nitsáhákees. Tʼááłáʼígo áłtsʼáadahgo ashdladiin dóó łáʼtsʼáadahgo naaki łą́ʼí daalchííłígíí haneʼ, éí tʼáá ajiłiiʼgo nihá ałdóʼ biniinaa daatsʼíísíígíí, July 27, 1299 biniiyééłgo yiká ałtsoh, dóó July 27, 1449 biniiyééłgo daaztsʼą́.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Konstantin XI Palaiologos a wo no afe 1404, na odii hene fi Ɔpɛpɔn, 1449 de kosi Kɔtɔnimma 29, 1453. Ɔno ne na ɔyɛ Ɔman Roman Apuei Fam (Byzantine) Ahemman no hene a otwa to, a na ɛatra hɔ bɛboro mfe 1,100. Ɔde akokoduru dii Konstantinopɔl ho ban wɔ Ottomanfo atubrafo no ntua mu wɔ afe 1453 mu, bere a na wɔn a wɔrebɔ kurow no ho ban no dodow bɛyɛ 7,000 kosi 8,000 pɛ, de tiaa Mehmed II asraafo a na wɔn dodow boroo 80,000. Owui bere a na ɔko wɔ kurow no afasu so wɔ Kɔtɔnimma 29, 1453, bere a Konstantinopɔl hwee ase koraa no. Wɔantumi anhu ne funu no yiye na wɔasi so dua pɛpɛɛpɛ da. Ne wu no na ɛkyerɛe Roman Ahemman no awiei (a na ɛyɛ ahemman a ɛtoa so tẽẽ a efi ahemman a Augustus de sii hɔ wɔ 27 BC no mu toatoa so no a etwa to).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
ဂရိသမိုင်းနှင့် အော်သဒေါက်စ် ရိုးရာထုံးတမ်းတွင် သူအား သူရဲကောင်းဆန်သော ပုဂ္ဂိုလ်တစ်ဦးအဖြစ် အမှတ်ရကြပြီး — ဒဏ္ဍာရီအရ “ကျောက်မားမား ဘုရင်မင်းမြတ်” ဟူ၍ မကြာခဏ ခေါ်ဆိုကြသည် (တစ်နေ့နေ့တွင် သူသည် ကွန်စတန်တီနိုပယ်မြို့ကို ကယ်တင်ရန် ပြန်လည်ရောက်ရှိလာမည်ဟု ယုံကြည်ချက်)။
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
Յովհաննէս Ը Պալէոլոգոսը (1392–1448) Բիւզանդական երկրորդ վերջին կայսրն էր, որ թագաւորեց 1425–1448 թուականներին։ Ան կայսր Մանուէլ Բ Պալէոլոգոսի աւագ որդին էր եւ Կոստանդինոս ԺԱ-ի աւագ եղբայրը։ Յովհաննէս Ը իր գահակալութեան մեծ մասը անցկացրեց՝ յուսահատօրէն փորձելով փրկել մահամերձ Բիւզանդական կայսրութիւնը Օսմանցիներից։ 1439 թուականին ան անձամբ մեկնեց Իտալիա եւ նախագահեց Ֆլորենցիայի ժողովը, որտեղ ինքը եւ Արեւելեան Ուղղափառ պատուիրակութիւնը ժամանակաւորապէս համաձայնեցան վերամիաւորուել Հռոմէական Կաթողիկէ Եկեղեցու հետ եւ ընդունել Պապին որպէս Եկեղեցու գլուխ։ Կոստանդինոս Մեծն էլ նախագահել էր Նիկիայի ժողովը։ Յովհաննէս Ը յոյս ունէր, որ պապական աթոռի հետ այս միութիւնը Արեւմուտքից ռազմական օգնութիւն պիտի բերէր ընդդէմ Թուրքերի, բայց այդ միութիւնը Կոստանդնուպոլսում խորապէս անընդունելի էր եւ ի վերջոյ ձախողուեց։ Յովհաննէս Ը մահացաւ 1448 թուականին (բնական մահով), Կոստանդնուպոլսի 1453 թուականի անկումից ընդամէնը հինգ տարի առաջ։ Այնուհետեւ անոր եղբայրը՝ Կոստանդինոս ԺԱ-ը, դարձաւ կայսր եւ զոհուեց քաղաքը պաշտպանելիս։
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
اتڵان یۆحەنا هەشتەم لە ساڵی 1448دا مرد، براکەی قسطنطین یازدەهەم وەک جێنشین هەڵبژێردرا. تا ساڵی 1448، ئیمپراتۆریەتی بیزەنسییەکە بووە دەوڵەتێکی بچوکی وابەستە، و عوسمانییەکان کاریگەرییەکی بەرچاویان هەبوو لەسەر ئەوەی کێ لەسەر تەختی قسطنطینیە بنیشێت. لە 27ی تەممووزی 1449، ڕووداوێکی سیاسیی زۆر گرنگ لە ساڵانی دواهەمینی ئیمپراتۆریەتی بیزەنسدا ڕوویدا. ئیمپراتۆری بیزەنسی، یۆحەنای هەشتەم پالایۆلۆگۆس، پێشتر لە ساڵی 1448دا مردبوو. براکەی، قسطنطینی یازدەهەم پالایۆلۆگۆس (دوایین ئیمپراتۆر)، لە قسطنطینیە وەک ئیمپراتۆر ڕاگەیەنرا. بەڵام، پێش ئەوەی قسطنطینی یازدەهەم بە فەرمی لەسەر تەخت دابنیشێت، نێردراوانێکی بۆ سولتانی عوسمانی (Murad II) نارد و داوای مۆڵەتی کرد بۆ ئەوەی فەرمانڕەوایی بکات. سولتانی عوسمانی ئەو مۆڵەتەی پێدا، و تەنها دوای ئەوە بوو کە قسطنطینی یازدەهەم بە فەرمی تاجدار کرا و وەک ئیمپراتۆر ناسێنرا. ئەم کردارە بە وەکەی دەستبەردارییەکی خۆبەخشانە لە سەربەخۆیی بیزەنس سەیر کرا. بۆ یەکەم جار، ئیمپراتۆرێکی بیزەنسی بە ئاشکرا دانینا کە تەنها بە مۆڵەتی تورکە عوسمانییەکان فەرمانڕەوایی دەکات. تەنها چوار ساڵ دواتر، لە ساڵی 1453دا، قسطنطینیە کەوتە دەستی عوسمانییەکان.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Arba baqꞌon hun b’elejeb’ aq’ab’ lajuj q’ij chik rij ri 27 chi julio, 1449, pa ri 11 chi agosto, 1840, ri turcos xkitz’onoj tob’anik chuwäch Egipto ruma xkiya’ kib’ chuxe’ ri kaji’ nimaq taq ajch’akulal rech Europa, k’a ri’ xq’atisäx ri qꞌijinïk rech jun hora, jun q’ij, jun ik’ y jun juna’. Wakami xqaya’ chik ri cholb’al chomanïk richin niqakoj ri nab’ey y ri ruka’n k’ayewal pa ri chanin petenïk Sunday law. Pedro, achi’el jun retal richin ri jun ciento cuarenta y cuatro mil, nuk’ut ri b’eyal rech ri rox ángel, y William Miller nuk’ut ri b’eyal pa ri nab’ey y ruka’n ángeles. Chi ka’i’ ri b’eyal e k’amon rik’in “llaves.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Na qualcuhtli ītech Dāvid niquimacaz ipan īxquichcatl; huan yehhua quitlapoz, huan ahmo aca quitzacuas; huan quitzacuas, huan ahmo aca quitlapoz. Isaías 22:22.
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. Matthew 16:18, 19.
ኣነውን እብለካ ኣለኹ፡ ንስኻ ጴጥሮስ ኢኻ፣ ኣብዚ ከውሒ እዚ ኸኣ ቤተ ክርስትያነይ ክሃንጽ እየ፤ ደጌታት ሲኦልውን ኣይክሕይልዋን እየን። መፍትሕታት መንግስቲ ሰማያትውን ክህበካ እየ፤ ኣብ ምድሪ ዝኣሰርካዮ ዘበለ ኣብ ሰማይ ክእሰር እዩ፤ ኣብ ምድሪ ዝፈታሕካዮ ዘበለ ኸኣ ኣብ ሰማይ ክፍታሕ እዩ። ማቴዎስ 16፡18, 19።
We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
ꯑꯩꯈꯣꯏꯅꯥ ꯅꯥꯏꯅꯤꯚꯥꯁꯤꯒꯤ ꯂꯥꯟꯊꯣꯛꯄꯥ ꯑꯁꯤ ꯃꯊꯥꯡꯒꯤ ꯑꯥꯔ꯭ꯇꯤꯀꯦꯜꯗ ꯍꯟꯗꯛ “ꯀꯤ” ꯑꯃꯅꯥ ꯈꯨꯠꯁꯝꯂꯣꯏ—ꯃꯁꯤꯅ ꯃꯈꯜ ꯑꯃꯠꯇ ꯑꯄꯥꯡꯕꯥꯗꯒꯤ ꯂꯥꯏꯔꯥꯡ ꯑꯌꯥꯎꯕꯥ ꯄꯤꯠꯇ ꯍꯥꯡꯗꯣꯛꯄꯥ ꯂꯣꯏꯗꯅ, ꯑꯗꯨꯒꯥ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯥꯎꯡ ꯑꯃꯥꯏꯁꯤꯡꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯄꯨꯟꯕ ꯑꯍꯣꯡꯕꯥ ꯁꯥꯛꯍꯜ ꯆꯥꯡꯕꯥ ꯃꯇꯝꯗ ꯍꯦꯟꯅꯥ ꯂꯨꯞꯄꯥ ꯄꯨꯊꯣꯛꯄꯒꯤ ꯄꯣꯔꯣꯐꯦꯇꯤꯛ ꯀꯤ ꯑꯃꯅꯤꯅꯥ ꯑꯣꯏꯅꯥ ꯃꯈꯥꯗ ꯑꯁꯤ ꯂꯧꯔꯤ꯫ ꯃꯤꯂ꯭ꯂꯔꯒꯤ ꯁꯨꯄꯟꯗ, ꯆꯦꯁꯀꯦꯠꯇ ꯂꯦꯡꯈꯠꯄꯥ “ꯀꯤ” ꯑꯁꯤ ꯃꯤꯂ꯭ꯂꯔꯒꯤ ꯕꯥꯏꯕꯦꯜ ꯏꯁꯠꯗꯤ ꯇꯧꯕꯒꯤ ꯃꯦꯊꯗ ꯑꯃꯅꯤ꯫ ꯃꯤꯂ꯭ꯂꯔꯥꯏꯠ ꯍꯤꯁꯠꯔꯤꯒꯤ proof texting ꯑꯁꯤ, ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕꯥ ꯏꯪꯒꯦꯜꯒꯤ ꯍꯤꯁꯠꯔꯤꯗ “line upon line” ꯍꯟꯅꯥ ꯄꯨꯟꯁꯤꯜꯂꯒꯥ, ꯔꯤꯚꯦꯂꯦꯁꯟ ꯃꯥꯄꯥꯟꯗꯥ ꯃꯥꯄꯥꯟꯗꯥꯃꯒꯤ ꯀꯤꯅꯥ ꯍꯥꯡꯗꯣꯛꯅ ꯑꯃꯁꯨꯡ ꯆꯠꯄꯥ ꯊꯤꯡꯈꯥꯎꯕꯥ ꯍꯤꯁꯠꯔꯤ—ꯚꯔꯁ ꯐꯣꯔꯇꯤꯒꯤ ꯃꯄꯥꯟ ꯂꯥꯏꯔꯤꯛ—ꯑꯁꯤ ꯃꯑꯣꯡ ꯃꯇꯝꯗ ꯁꯦꯝꯁꯤꯟꯅꯕꯥ ꯌꯥꯕꯥ ꯀꯤ ꯑꯃꯅꯤ꯫
We will continue our considerations in the next article.
بىز كېيىنكى ماقالىدە مۇلاھىزىلىرىمىزنى داۋاملاشتۇرىمىز.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
«Tammazight d nnbi, aɣerrabu deg uɣerrabu, d yimanen n yidammen i d-yeqqnen yid-sen, akk mmalen-asen d iɛewwiqen yerna ur nettwassegzi ara. Maca afus n Tissas ttarwa ur nesɛi tilas yettwali gar iɣerraben, yerna asuddes amedyan d agmuḍ n umahil-is. Yal aɣerrabu itteddu s umṣada amedyan akked yal wayeḍ.» Testimonies to Ministers, 214.