The books of Daniel and Revelation complement each other, meaning together they are perfected.
کتابهای دانیال و مکاشفه مکمل یکدیگرند؛ بدین معنا که با هم به کمال میرسند.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
«Pa Apokalipsi an kunpanti ri libra i Biblia ta topa y ta kaba. Akí ta e komplementu di e buki di Daniel.» Hechos de los Apóstoles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Hekûmetên pêxemberiya Kitêba Pîroz divê bibin navenda balkêşa xwendekarê pêxemberiyê, çimkî li wir dîroka derveyî ya rojên dawî bi serî tê pêşkêş kirin.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
«بهتر بسی آن است که در پرتوِ کلامِ خدا، عللی را بیاموزیم که بر برآمدن و فرو افتادنِ پادشاهیها حکم میرانند. بگذارید جوانان این گزارشها را مطالعه کنند و ببینند که چگونه سعادتِ حقیقیِ ملتها با پذیرشِ اصولِ الهی گره خورده است. بگذارید او تاریخِ جنبشهای بزرگِ اصلاحی را مطالعه کند و ببیند که این اصول، هرچند خوار شمرده شده و مورد نفرت واقع شدهاند، و طرفدارانِ آنها به زندان و سکوی اعدام سپرده شدهاند، با همین فداکاریها چه بسیار به پیروزی رسیدهاند.» Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
ခရစ်တော်နှင့်ဆိုင်သော သမိုင်းများသည်—“ပြုပြင်ပြောင်းလဲရေး လှုပ်ရှားမှုကြီးများ” ဖြစ်စေ၊ သို့မဟုတ် “နိုင်ငံများ၏ ပေါ်ထွန်းခြင်းနှင့် ပြိုလဲခြင်း” ဖြစ်စေ—ဘုရားသခင်၏ နှုတ်ကပတ်တော်၌ အသက်နှင့် သေခြင်းကို ဆုံးဖြတ်ပေးသော အရေးကိစ္စတစ်ရပ် ဖြစ်သည်။ ပေါလုသည် ၂ သက်သာလောနိတ် အခန်း ၂ တွင်၊ သမ္မာတရားကို မချစ်သောသူများနှင့် ထို့နောက် ပြင်းထန်သော လှည့်ဖြားမှုကို ခံယူရသောသူများသည်၊ ထိုအပိုဒ်၌ ပေါလုက သတ်မှတ်ဖော်ပြထားသော သတင်းစကားကို ငြင်းပယ်ရွေးချယ်ခဲ့ကြသောကြောင့် ထိုသို့ ဖြစ်ကြသည်ဟု မှတ်တမ်းတင်ထားသည်။ ထိုအပိုဒ်သည် အယူဝါဒမဲ့ ရောမနှင့် ပုပ်ရဟန်းမင်းဆိုင်ရာ ရောမတို့၏ ဆက်နွှယ်မှုကို ဖော်ပြထားပြီး၊ ထိုဆက်နွှယ်မှုသည် ပေရဂံနှင့် သျာသိရတို့၏ ဆက်နွှယ်မှုလည်း ဖြစ်သကဲ့သို့၊ သံနှင့် မြေစေးတို့၏ ဆက်နွှယ်မှုလည်း ဖြစ်ပြီး၊ ထို့ပြင် နဂါးနှင့် သားရဲတို့၏ ဆက်နွှယ်မှုလည်း ဖြစ်သည်။ သျာသိရဖြင့် ကိုယ်စားပြုထားသော ပုပ်ရဟန်းမင်းဆိုင်ရာ ရောမ၏ ပေါ်ထွန်းခြင်းနှင့် ပေရဂံဖြင့် ကိုယ်စားပြုထားသော အယူဝါဒမဲ့ ရောမ၏ ပြိုလဲခြင်းသည်၊ ပြင်းထန်သော လှည့်ဖြားမှုကို ခံယူရသောသူများ မုန်းတီးသော သမ္မာတရားတစ်ရပ် ဖြစ်သည်။
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Manti sipingga hatorangan ni halak Miller do partangkasi ni halak Miller dohot halak Protestan na masuk tu bagan pelopor 1843, i ma taringot huaso historis dia do na digombarhon songon “parampas ni bangsomu” di ayat paopat belas sian Daniel pasal 11. Naha “parampas” i ma hahanaek ni Roma pagan songon na dipangido ni halak Miller, manang i ma hadadabu ni halak Seleukid songon na diklaim ni halak Protestan?
“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....
«Ҳәр бир хәлиқ сахниға чиққан чағда йәр йүзидә өз орнини егиләшкә йол қоюлди, шуниң билән у “Көзәткүчи вә Муқәддәс Зат”ниң мәхситини ада қиламду-йоқму екәнлиги көрүнсун. Пәйғәмбәрлик дунияниң улуқ империйәлириниң — Бабил, Мидийә-Парис, Юнанистан вә Римниң — өрлиши вә қулашини изидин көрсәтти. Буларниң һәр бири билән, күч-қудрити төвәнрәк болған хәлиқләрдикидәк, тарих өзини тәкрарлиди. Һәр бириниң синақ дәври болди, һәр бири мәғлуп болди, униң шан-шәрпи солди, қудрити кәтти, вә орнини башқиси егилиди....»
“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.
“Lapelna para bangsa, sakakna miugis na marayag dalem halaman Tulat Suci, sida patut ngajar betapa taya hargana kemegahan lahiriah enggu kemegahan dunya semata. Babilon, enggu segala kuasa enggu kebesaranna, nang sarupa yakun alum kala dipandang agi ulih dunya kitai saprak nya,—kuasa enggu kebesaran nang ba penemu mensia ba maya nya baka teguh enggu tahan belama iya,—berapa sepenuh iya udah lenyau! Baka ‘bunga rumput’ iya udah binasa. Baka nya mega binasa semua utai nang nadai Allah nyadi pelasar iya. Semina utai nang diikat enggau tujuan Iya enggu nang mandangka perangai Iya aja ulih tahan. Prinsip-prinsip Iya meh semina utai nang teguh ti dikena dunya kitai.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
تاریخِ کتابمقدسی همان رؤیایی است که سلیمان گفت نبودنِ آن، موجب هلاکت میشود. میلیریها یکصد و پنجاه سالی را که در مکاشفه باب نهم، آیات پنج و ده، بهصورت «پنج ماه» نشان داده شده است، تشخیص دادند و اعلام کردند، اما در تاریخی که در باب نهمِ مکاشفه بازنمایی شده است، ژرفکاوی نکردند. آنان «پنج ماه» مذکور در آیهٔ ده را بهدرستی شناسایی کردند، اما ظاهراً پنداشتند که چون آیات پنج و ده هر دو مشتمل بر تعبیر «پنج ماه» هستند، این فقط تأکیدی بر نبوتِ عذابی است که در هر دو آیه بازنمایی شده است. اکنون بهآسانی میتوان نشان داد که هنگامی که آیهٔ پنج «پنج ماه» را بازنمایی میکند، مقصود از آن یکصد و پنجاه سالی است که با مرگ محمد در سال ۶۳۲ آغاز شد و در سال ۷۸۲ با تحقیر امپراتریس ایرنه از امپراتوری بیزانس، یا امپراتوری روم شرقی، به پایان رسید.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Ji pionîr di sepandina xwe ya aya dehemîn de rast bûn ku şerê Nicomedia’yê di 27ê Tîrmehê 1299an de wek destpêka sed û pêncî salan bînin hesab, ku bi şermkirina Konstantînê dawî, yê ku li Konstantînopolîsê desthilatdar bû, di 27ê Tîrmehê 1449an de bi dawî bû. Xet li ser xetê, demeke sed û pêncî salan Îslamê cîhanî nas dike, wekî ku hem bi woe ya yekem a Îslama Erebiya û hem jî bi woe ya duyem a Îslama Tirkiyê tê temsîl kirin. Îslama ku hem împerator û hem jî împaratoriçeyê bi hev re şerm kir, Îslama cîhanî ya ku padîşahiyekê fetih dike nas dike; ew padîşahî ji jinekê pêk tê, ku bi Irene tê temsîl kirin, û ji zilamekî ku bi Konstantînê dawî tê temsîl kirin.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
را ერთი ას ორმოცდაათი წლის განმავლობაში, რომელიც ირინეს დამცირებით სრულდება, არაბეთის ისლამი ბიზანტიის მხარესა თუ ტერიტორიაზე იპოვებს ძალაუფლებას და ირინეს ისეთ დამცირებულ მდგომარეობაში ტოვებს, რომ იგი იძულებული გახდა სამი წლის განმავლობაში ხარკი ეხადა, სხვა დაკისრებებთან ერთად. როდესაც კონსტანტინე უკანასკნელის დამცირება მოხდა, ამით აღინიშნა ოთხწლიანი პერიოდის დასაწყისი, რომელიც აღმოსავლეთ რომის დედაქალაქის ალყითა და დამხობით სრულდება. ორივე შემთხვევაში ეს იყო ისლამი — ირინეს შემთხვევაში არაბული ისლამი, ხოლო კონსტანტინე უკანასკნელის შემთხვევაში თურქული ისლამი. უკანასკნელ დღეებში მსოფლიო მასშტაბით ისლამი, როგორც წარმოდგენილია არაბული და თურქული ისლამის ორი მოწმის მიერ, რომლებიც პირველ და მეორე ვაებაშია წარმოდგენილი, პირველად ტერიტორიას დაეუფლება, ხოლო შემდეგ — დედაქალაქს. უკანასკნელი დღეების პოლიტიკური ერთეული, რომელიც წარმოდგენილია აღმოსავლეთ რომის კონსტანტინეთი, სიმბოლურად შეუღლებულია უკანასკნელი დღეების რელიგიურ ერთეულთან, რომელიც წარმოდგენილია აღმოსავლეთ რომის ირინეთი. ტერმინებს „პოლიტიკური“ და „რელიგიური“ ერთეული ვიყენებ იმის აღსანიშნავად, რომ მხეცის ხატის სიმბოლო პირველად შეერთებულ შტატებში ჩნდება და შემდეგ — მსოფლიოში. მხეცის ხატი არის კონსტანტინესა და ირინეს სიმბოლური ქორწინება, რომლებიც ორივენი დამცირებულნი არიან, რადგან ისლამის მიერ თავიანთი ტერიტორიისა და დედაქალაქის დაკარგვას განიცდიან.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Шави метарихәм киктон анысхьаҵара шҭарҭоит, уигьы 313 шықәсазы Константиа вә Лициний рықәнагарала итипологизат, Милан аедикт амчра анроуз, насгьы асимволтә уахәама Смирна анҵәамҭаханы, асимволтә уахәама Пергам аналагаз. Павел иацифыркәо, «амчлоу алжьра» здызкыло ауаа, Павел иҳазеиҭеиҳәаз агәҽанҵаратә хабар—ауаа рықәҵра раԥхьа иҟалароуп, насгьы убри ашьҭахь ауп агәнаҳауаҩ данцәырҵуа—көрырц мап ацәыркуеит. Ауаақәа рықәҵра Пергам аҭоурых аҟны имҩаԥысуеит, алгәаҳауаҩгьы 538 шықәсазы иаарԥшын, уи аамҭазы Фиатира ауахәама ианалагоз.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Aña avavete tombotavy ne hag̃ua mba’eveicharõ: pe ára ndoumo’ãi, oiko mboyve peteĩ jehekýi guasu, ha ojehechauka pe kuimba’e angaipa rehegua, pe ñehundi ra’y; pe oñemoĩva ha oñemomba’eguasúva opa mba’e oje’éva Tupã térã oñemomba’etéva ári; upéicha hag̃uáicha, ha’e Tupãramo guáicha oguapy Tupã tupaópe, ohechaukávo ijehegui ha’eha Tupã. 2 Tesalonicenses 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
شرقن روما کی تاریخ نبوتی سچائی کے دو گواہ فراہم کرتی ہے، اور یہی سچائی مشرقی روما کے مغربی روما کے ساتھ علامتی تعلق میں بھی ظاہر کی گئی ہے۔ اس تعلق میں مغربی روما کلیسیا ہے اور مشرقی روما ریاست ہے۔ روما کلیسیا اور ریاست کا ایک امتزاج ہے، جیسا کہ دانی ایل باب دو میں لوہے اور مٹی کے طور پر پیش کیا گیا ہے۔
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Поводът, поради който убедително може да се види, че в последните дни ислямът в световен мащаб излиза против една власт, представена като съчетание на църква и държава, като ѝ отнема територията и столицата, се поддържа от още двама свидетели от свещената история на Откровение девета глава. Осман завладя територията на Никомидия на 27 юли 1299 г., а след това завладя територията на Никея две години по-късно, през 1301 г. Неговият син завладя столичния град Никея през 1331 г., а същият син завладя столичния град Никомидия след четиригодишна обсада, която приключи през 1337 г. Пионерите отбелязаха 27 юли 1299 г. във връзка с Осман, но никога не разгледаха следващата битка, битката за Никея, като историческата втора стъпка към установяването на Османската империя. 27 юли 1299 г. беше първата стъпка от няколко стъпки към достигането на неделния закон. Първите две стъпки на турския ислям посочиха началото на едно пророчество, което завърши през 1449 г., после отново през 1840 г., после отново на 11 септември и после отново на 31 декември 2023 г.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
ەنە ئوتتۇرىسىدىكى بىرىنچى قەدەم پەقەت يۈز ئەللىك يىلنىڭ باشلىنىشىنىلا بەلگىلەپ قالمىدى، بەلكى ئۇ ئوتتۇز سەككىز يىلنىڭمۇ باشلىنىشىنى بەلگىلىدى. بۇ، ئوسماننىڭ نىكومېدىيە زېمىنىنى ئىگىلىشى بىلەن باشلاندى، ۋە ئوتتۇز سەككىز يىلدىن كېيىن، 1337-يىلى تۆت يىللىق قاماۋنىڭ ئاخىرىدا ئوسماننىڭ ئوغلى نىكومېدىيەنىڭ پايتەخت شەھىرىنى ئىگىلىگەندە ئاخىرلاشتى. ئوتتۇز سەككىز دېگەن سان «ئورنىدىن تۇرۇش»قا سىمۋوللۇق قىلىدۇ، ۋە ئوسماننىڭ زېمىننى ئىگىلىشىدىكى دەسلەپكى قەدەم تۈرك ئىسلامىنىڭ ئورنىدىن تۇرۇشىنى بەلگىلىدى. ئاشۇ ئوتتۇز سەككىز يىللىق بىرىنچى قەدەمدە، «تۆت يىل»لىق بىر قاماۋ خۇلاسىنى بەلگىلەيدۇ. يۈز ئەللىك يىلنىڭ ئاخىرقى قەدىمىدە، خارلانىش يەتكۈزۈلىدۇ، ۋە تۆت يىلدىن كېيىن، 1453-يىلى شەرقىي رىمنىڭ پايتەختى ئىگىلىنىدۇ.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
ᎢᏳ ᎣᏍᏛ 1453 ᎾᏍᎩ ᎣᏙᎹᏂ ᏔᎩᏍ ᎤᏂᎷᏤᎢ, ᎠᎴ 1337 ᎾᏍᎩ ᎣᏍᎹᏂ ᎤᏪᏥ ᏂᎪᎻᏗᏯ ᎤᏂᏯᏁᎢ ᎠᎴ 1331 ᎾᏍᎩ ᏂᏏᏯ ᎤᏂᏯᏁᎢ, ᎯᎠ ᏦᎢ ᎢᎦᎵᏍᎬ ᎾᎥ ᎯᎠ ᏗᎦᏚᎲ ᏗᎪᎯᏍᏗ ᎠᏂᏛ ᏂᎦᎥ ᎢᎦᎵᏍᎬ ᎠᎴ ᏗᏓᏅᏛ ᎢᏗᎬᏩᎵ ᎶᎻ ᎤᎵᏥᏙᏗ ᎤᏅᏒ ᎠᏰᎵ ᎾᏍᎩ ᎤᏅᏒ ᎤᏓᏑᏯ ᎨᏒᎢ. ᎯᎠ ᏦᎢ ᏗᎪᎵᏰᏗ ᎧᏃᎮᏛ ᎢᏗᎬᏩᎵ ᎶᎻ ᎤᏂᏯᏁᎢ ᎠᏂᏍᎦᎢ. ᎯᎠ ᏦᎢ ᏗᎪᎵᏰᏗ ᏂᎦᏛ ᎢᏍᎳᎻ ᎢᏗᎬᏩᎵ ᎶᎻ ᎤᏂᏯᏁᎢ ᎢᎬᏱᏱ ᎡᎳᏗ ᎤᏂᏯᏁᎢ, ᎣᏂᏃ ᎤᎵᏥᏙᏗ ᎦᏚᎲ ᎤᏂᏯᏁᎢ. ᎯᎠ ᏦᎢ ᏗᎦᏚᎲ ᏕᎤᏙᎥ ᎠᏏ ᎾᏍᎩ ᎡᎳᏗ ᏕᎤᏙᎥ ᎤᏠᏱ. ᎯᎠ ᏦᎢ ᏗᎪᎵᏰᏗ ᏓᏓᎴᎩ ᎠᎵᏉᎩ ᎠᎴ ᎣᎺᎦ ᏗᎧᏃᎩᏍᎩ ᏗᎨᏒᎢ ᎠᏁᎭ. ᎠᏏᏉ ᎤᏂᏯᏁᎢ ᏧᎳᎭ ᎠᏂᏯᎵᏓᏍᏗ ᎠᎴ ᎤᏩᏒ ᎠᎴ ᎤᏥ ᎠᏂᏯᎵᏓᏍᏗ ᏧᎾᏕᏯᏙᏗ ᎢᏍᎳᎻ ᎤᏂᏐᏢᏔᏁᎢ, ᏙᏓᎴ ᎤᏲᏍᏗ ᎠᏙᎴᎰᎯ ᎠᏂᏯᏍᏗ ᎤᏂᏯᏁᎢ ᏗᎪᎵᏰᏗ ᏧᏅᎪᏫᏍᏗᎭ ᏭᏕᎵᎬ ᎶᎻ ᎡᎳᏗ, ᎾᏍᎩ ᎾᏍᏉ ᎤᏲᏍᏗ ᎤᏅᏨ ᎨᏎ ᎧᏂᏍᏓᏂᏂ ᎦᎵᏉᎩ ᎤᏍᏆᏂᎪᏔᏅ ᎤᏑᏰᏍᏗ 330 ᎾᏍᎩ ᎦᏚᎲ ᎶᎻ ᎡᏍᎦᏉ ᎧᏂᏍᏓᏂᏂᏉᎵ ᎤᏑᏰᏎᎢ. ᏭᏕᎵᎬ ᎶᎻ ᎤᏲᏍᏗ ᎤᏍᏆᏛ 476 ᎾᏍᎩ ᎤᎵᏍᏆᏛ ᎤᏬᏚᎯ ᎠᎴ ᎾᎿ ᎤᎵᏍᏓᏴᏗ ᎤᎶᏐᏅᏍᏗ ᎤᏁᏗᏱ ᎤᎵᏍᏆᎸᏔᏁᎢ.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
রোমের পূর্বাংশের তুলনায় পশ্চিম রোম ছিল গির্জা; পূর্বাংশ ছিল রাষ্ট্র। ৩৩০ সালে সূচনালগ্নে অপমান, তারপর ৪৭৬ সালে অপমান, এরপর ৭৮২ সালে, এবং তারপর আবার ১৪৪৯ সালে। এক অপমানের ধারাবাহিকতা, যা শুরু হয়েছিল এক রাজ্যের বিভাজনের মাধ্যমে; ৪৭৬ সালে যার পরবর্তী ধাপে সম্রাটকে, এবং সেইজন্য সাম্রাজ্যকেও, হারানোর অপমান এসেছিল; আর তার পর ইসলাম পূর্বাঞ্চলের ভূখণ্ডের উপর প্রথমে ৭৮২ সালে এবং পরে পূর্বের রাজধানীর উপর ১৪৫৩ সালে অপমান বয়ে এনেছিল।
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
پەیامبەرییەکانی کتێبی پیرۆز سەبارەت بە ئیسلام، هەردوو هێڵی ڕۆمای ڕۆژهەڵات و ڕۆمای ڕۆژئاوا دەخاتە ڕووناکییەوە، و ئەو ڕووناکییەی ئیسلام ئەمڕۆ بەرهەمدەهێنێت لەگەڵ ئەو ڕووناکییە بنەڕەتییەی ئیسلام کە بۆ پێشەنگانی میلەریتی بوو یەکدەگرێتەوە، بەڵام زۆر لەوە دەپەڕێتەوە. ئەو کاتی تاقیکردنەوەیەی کە لە ساڵی 2024 دەستی پێکرد بە «ئەو تاڵانکەرانی گەلەکەت کێن کە بینینەکە دەچەسپێنن»، ئەلفای ماوەی تاقیکردنەوەکە بوو، و ئێستا لە کۆتایی ماوەی تاقیکردنەوەکەدا، ڕووناکی لە بابەتی ئیسلامی وەحی، بەشی نۆیەم، شایەتەکانی ڕۆمای ڕۆژئاوا و ڕۆمای ڕۆژهەڵات زیاد دەکات کە هەرگیز تا ئەم ڕۆژگارانەی دوایی هەڵسەنگێندرابوون نەبوون.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Шууд есдүгээрөөс арван нэгдүгээр бүлэгт дүрслэгдсэн Исламын эш үзүүллэгийн шугамууд нь, эдгээр өгүүллүүдэд аль хэдийн авч үзэж буй шугамуудтай холбогдох гэрчлэлүүдийг өгснөөр, Даниел арван нэгдүгээр бүлгийн аравдугаараас арван зургаадугаар эшлэлд байрлах түүхийн шугамуудыг нэгтгэн авчирдаг. Гэвч Исламын мандалтын эш үзүүллэгийн дүрслэлийн дотор Миллерчүүдийн хөдөлгөөний мандалт ч, нэг зуун дөчин дөрвөн мянгын хөдөлгөөний мандалт ч багтдаг. Илчлэлт есдүгээр бүлгийн цаг хугацааны эш үзүүллэгүүдийн дотор баттай байрлуулсан, мөн тэдгээрийн нэг хэсэг болсон хоёр дөрвөн жилийн үе нь 1840-өөс 1844 он хүртэлх дөрвөн жилийн талаар гэрчилдэг. 1844 онд эш үзүүллэгийн цаг хугацаа цаашид үгүй тул, бэлгэдэлт дөрвөн жилийн үе нь цаг хугацаагаар бус, эш үзүүллэгийн шинж чанараараа тодорхойлогдоно. Эхний дөрвөн жилийн үе нь эцэг нь уг газар нутгийг эзэлснээс гучин найман жилийн дараа, 1337 онд Ислам хуучин дорнод Ромын нийслэл Никомедийг эзлэн авсныг тодорхойлдог. Хоёр дахь дөрвөн жил нь 1449 онд Исламын нөлөөгөөр дорнод Ромын улс төрийн болон шашны удирдагчдын доромжлолыг тодорхойлдог бөгөөд гурав дахь дөрвөн жил нь 1840 оны наймдугаар сарын 11-нд өөрийн сүр жавхаагаар газрыг гэрэлтүүлсэн тэнгэрэлч бууж ирэхэд Бурханы хүчний алдартай илрэлийг тодорхойлдог.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
מִילֶרִיֶיתישער געשיכטע פֿון דעם ערשטן און צווייטן מלאך שטימט איבער מיט דער געשיכטע פֿון דעם דריטן מלאך בעת דעם פֿאַרזיגלונג פֿון די הונדערט און פיר און פֿערציק טויזנט. יענע לעצטע פֿאַרזיגלונג־אַרבעט איז דאָס אויסמעקן פֿון זינד; זי איז די פֿאַרבינדונג פֿון גאָטלעכקייט מיט מענטשהייט, און זי קומט פֿאָר בעת אַ מלחמה וואָס ווערט געבראַכט דורך איסלאַם.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
او تَهَ د بېپايه کُندې دروازه پرانيسته؛ او له کُندې څخه لوګی پورته شو، لکه د يوې لويې بټۍ لوګی؛ او لمر او هوا د کُندې د لوګي له امله تياره شول. او له لوګي څخه ملخان پر ځمکه راووتل؛ او هغوی ته واک ورکړل شو، لکه څنګه چې د ځمکې لړمان واک لري. او هغوی ته امر وشو چې د ځمکې واښه، نه کوم شين شی، او نه کومه ونه زيانمنه کړي؛ بلکې يواځې هغه کسان چې د خدای مُهر په خپلو تنديو باندې نه لري. مکاشفه ۹:۲–۴
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
ہر نبوت کی کامل تکمیل آخری ایّام میں ہوتی ہے، لہٰذا یہ عبارت ایک لاکھ چوالیس ہزار کے مُہر کیے جانے کی نشان دہی کرتی ہے۔ مکاشفہ نو میں اسلام کی نبوت وہ تاریخی کلید فراہم کرتی ہے جو اُس قدرت کی نہایت مکمل تمثیل کو، جو رؤیا کو قائم کرتی ہے، اُس تاریخ میں یکجا سامنے لاتی ہے جو 11 اگست 1840ء پر منتج ہوئی، جب اسلام کو روکا گیا۔ اُس نقطے سے مکاشفہ نو کی گواہی باب دس اور پہلے اور دوسرے فرشتے کی تاریخ تک پھیل گئی۔ پھر باب گیارہ میں تیسری آفت اتوار کے قانون پر اچانک آ پہنچتی ہے، اور یہی وہ وقت ہے جب تیسرے فرشتے کی بلند صدا شروع ہوتی ہے۔ باب نو اسلام کی وہ کلید ہے جو دانی ایل اور مکاشفہ میں بیان کردہ سلطنتوں کے عروج و زوال کو منظم کرتی ہے۔ ابواب دس اور گیارہ ایک لاکھ چوالیس ہزار دانا کنواریوں کے تجربے کی نشان دہی کرتے ہیں۔ باب نو اُس نشان کی نشان دہی کرتا ہے جو خارجی رؤیا کو قائم کرتا ہے، اور ابواب دس اور گیارہ اُس باطنی رؤیا کی نشان دہی کرتے ہیں جو برّہ کے پیچھے چلتے ہوئے اُسے اقدس الاقداس میں داخل ہونے سے وابستہ ہے۔
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
အဗျာဒိတ်ကျမ်း အခန်း ၁၀ သည် ဖွင့်ထားသော စာအုပ်ငယ်တစ်စောင်နှင့်အတူ ဆင်းသက်လာသော အင်အားကြီး ကောင်းကင်တမန်အဖြစ် ခရစ်တော်ကို ဖော်ပြလျက် ဖွင့်လှစ်သည်။ ထိုဖြစ်ရပ်သည် ဩဂုတ်လ ၁၁ ရက်၊ ၁၈၄၀ ခုနှစ်တွင် အဗျာဒိတ်ကျမ်း အခန်း ၉ ၏ ပရောဖက်ပြုချက်၏ အဆုံး၌ ပြည့်စုံခဲ့ပြီး၊ ထိုပရောဖက်ပြုချက်သည် နှစ်ပေါင်း သုံးရာကိုးဆယ့်တစ်နှစ်နှင့် တစ်ဆယ့်ငါးရက်ကို သတ်မှတ်ဖော်ပြထားသည်။ အဗျာဒိတ်ကျမ်း အခန်း ၁၀ သည် ယောဟန်၏ အစာအိမ်၌ သတင်းစကားသည် ခါးသီးလာခဲ့သော ၁၈၄၄ ခုနှစ် အောက်တိုဘာလ ၂၂ ရက်တိုင်အောင် ဆက်လက်သော သမိုင်းကို ဖော်ပြသည်။ ၁၈၄၀ မှ ၁၈၄၄ အထိရှိသော လေးနှစ်ကာလသည် ပထမကောင်းကင်တမန်၏ ရောက်ရှိလာမှုဖြင့် စတင်ပြီး တတိယကောင်းကင်တမန်၏ ရောက်ရှိလာမှုဖြင့် အဆုံးသတ်သည်။ ၁၈၄၀ ခုနှစ် ဩဂုတ်လ ၁၁ ရက်၏ ပြည့်စုံခြင်းနောက်တွင် လိုက်လာသော ထိုလေးနှစ်ကာလကို နှစ်ပေါင်း သုံးရာကိုးဆယ့်တစ်နှစ်နှင့် တစ်ဆယ့်ငါးရက်၏ အစ၌ ရှိသော ၁၄၄၉ ခုနှစ် ဇူလိုင်လ ၂၇ ရက်မှ ၁၄၅၃ ခုနှစ်အထိရှိသော လေးနှစ်ကာလက ပုံဆောင်ခဲ့သည်။ ထိုလေးနှစ်ကာလ နှစ်ခုစလုံးသည် ၁၃၃၃ ခုနှစ်မှ ၁၃၃၇ ခုနှစ်အထိ နီကိုမီဒီယာမြို့ကို ဝိုင်းရံတိုက်ခိုက်ခဲ့သော လေးနှစ်ကာလနှင့် ကိုက်ညီကြသည်။ ပုံဆောင်သဘောအရ အရှေ့ရောမသည် အစ္စလမ်အားဖြင့် သုံးကြိမ် အောင်ပွဲခံသိမ်းပိုက်ခံခဲ့ရသည်။ ပထမအကြိမ်မှာ ၁၃၃၁ ခုနှစ် နီစီယာမြို့ ဝိုင်းရံစစ်တွင် ဖြစ်ပြီး၊ ထို့နောက် ၁၃၃၇ ခုနှစ် နီကိုမီဒီယာမြို့ကို လေးနှစ်ကြာ ဝိုင်းရံတိုက်ခိုက်မှု၌ ဖြစ်ကာ၊ ထို့နောက် ၁၄၅၃ ခုနှစ် ကွန်စတန်တီနိုပယ်မြို့ ဝိုင်းရံစစ်၌ ဖြစ်သည်။
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
ډیوکلیټیان په 293 کال کې روم په قانوني توګه ختیځ او لویدیځ ته ووېشه، او قسطنطین په 330 کال کې روم په نبوي توګه ختیځ او لویدیځ ته ووېشه. په 395 کال کې، د امپراتور تیوډوسیوس اول تر مړینې وروسته، امپراتوري په رسمي او دایمي توګه ووېشل شوه، ځکه هغه ختیځ او لویدیځ خپلو دوو زامنو ته په میراث پرېښودل. کاتولیکه کلیسا په 1054 کال کې د «لوی انشقاق» پر مهال ختیځ او لویدیځ ته ووېشل شوه. دا وېش تدریجي و، لکه څنګه چې هغه زوال هم تدریجي و چې وروسته راغی. دا وېش تر همدې ورځې پورې پر خپل حال پاتې دی. له هماغې نېټې څخه د پنځوسو کلونو په دننه کې، په روم کې لویدیځې کلیسا پر اسلام د صلیبي جګړو نږدې دوه سوه کلنه لړۍ پیل کړه. لویدیځ روم هغه مهال سقوط وکړ کله چې په 476 کال کې یې خپل وروستی امپراتور له لاسه ورکړ. ختیځ روم په 1453 کال کې سقوط وکړ. پاپي روم په 1798 کال کې سقوط وکړ. بتپرست روم په 293، 330 او 395 کلونو کې ختیځ او لویدیځ ته ووېشل شو. پاپي روم په 1054 کال کې ختیځ او لویدیځ ته ووېشل شو. خور وایټ د سلطنتونو راختل او پرزېدل د خدای د کلام د مطالعې په برخه کې د بنسټیز مرجعنقطې په توګه پېژني.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Amin manggam unayu si kapitulo nuebi ti Apocalipsis ket papigsaenna ti argumento a ti Roma ti mangipasdek iti sirmata. Ti naimpadtoan a pannakikadua ti Islam ken dagiti sangagasut ket uppat a pulo ket uppat a ribu ket pammaneknek a ti damag ti tengnga ti rabii, a naituding babaen ken Cristo a simrek idiay Jerusalem nga agkakabayo iti maysa nga asno, ket naiyanninaw babaen iti maysa a padto ti tiempo a nangrugi idi panawen ti umuna a asi, nagtultuloy iti maikadua a paset ti padto iti maikadua a asi, ken dimteng iti pannakatungpalna iti uppat-a-tawen a pakasaritaan a nangrugian ti kilus a Millerita dagiti umuna ken maikadua nga anghel babaen iti pannakatungpal dayta met laeng a padto. Ti padto ket nangrugi babaen iti simbolo ti “tallopulo ket walo ken dua a tawen” (1299 ken 1301) a tawen a mangtanda iti panagbangon ti Islam, ket nagtungpal babaen iti simbolo ti “tallopulo ket walo ken dua a tawen” (1838 ken 1840) a mangtanda iti panagbangon dagiti Millerita.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
1844-ին, Միլլերականների քառամյա ժամանակաշրջանի ավարտին, որը նախապատկերված էր 1333-ից մինչև 1337-ի պաշարմամբ, և 1449-ից մինչև 1453-ի պաշարում եղած ժամանակահատվածով, մարգարեական ժամանակը այլևս չպիտի կիրառվեր։ Հարյուր քառասունչորս հազարի դրոշի բարձրացումը անմիջականորեն կապված է այն մարգարեության հետ, ուր իսլամը բարձրացվում է։
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
යූදා, නුඹේ සහෝදරයෝ නුඹට ප්රශංසා කරනු ඇත; නුඹේ හස්තය නුඹේ සතුරන්ගේ ගෙල මත වන්නේය; නුඹේ පියාගේ පුත්රයෝ නුඹ ඉදිරියෙහි නමස්කාර කරනු ඇත. යූදා සිංහ පැටියෙකි; ගොදුරෙන්, මාගේ පුත්රය, නුඹ ඉහළට නැඟී ගොස් ඇත. ඔහු නැමී සිටියේය; සිංහයෙකු මෙන්ද, වයෝවෘද්ධ සිංහයෙකු මෙන්ද, ඔහු වැතිර සිටියේය; ඔහුව නැඟිටුවන්නට කවුරුද? රාජදණ්ඩය යූදාගෙන් ඉවත් නොවන්නේය, නීතිදායකයාද ඔහුගේ පාද අතරින් ඉවත් නොවන්නේය, ශිලෝ පැමිණෙන තුරු; ජනතාවගේ රැස්වීමද ඔහු වෙත වන්නේය. ඔහු තම කොළුවා ද්රාක්ෂාලතාවට බැඳන්නේය, තම ඇසිගේ පැටවා උතුම් ද්රාක්ෂාලතාවට බැඳන්නේය; ඔහු තම වස්ත්ර වයින් තුළ සෝදා ඇත, තම ඇඳුම් ද්රාක්ෂාරසයේ ලෙයින් සෝදා ඇත. ඔහුගේ නෙත් වයින් නිසා රතු වන්නේය, ඔහුගේ දත් කිරෙන් සුදු වන්නේය. උත්පත්ති 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Ɨsỡŕị ꞁị kpụ̀n nà ànọ̀, nà ànọ̀, nà ị̀nọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀, nà ànọ̀ hẹ̀ nno kpọmkwem àgwà Kraịst, Kraịst kwa bụ, n’etiti nnọchianya atụ ndị ọzọ, “osisi vaịn a họpụtara ahọpụtara.” A kọwara Ishmel dịka nwoke “ọhịa” n’ime Jenesis 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
И у будзе дзікім чалавекам; рука ягоная будзе супраць кожнага чалавека, і рука кожнага чалавека — супраць яго; і ён будзе жыць у прысутнасці ўсіх братоў сваіх.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
«دەشت» دەپ تەرجىمە قىلىنغان بۇ سۆز، ئەرەب دەشتىدىكى ياۋا ئېشەككە ئىشارەت قىلىدۇ. ئاخىرقى كۈنلەردىكى مەسىھنىڭ ۋەكىللىرى ئەرەب دەشتىدىكى ياۋا ئېشەكنىڭ ئۇچۇرى ئۈستىدە مېڭىدۇ؛ يەنى مەسىھ يېرۇسالېمغا مىنگەن ئېشەك، ۋە بالعام ئۇنى ئۈچىنچى قېتىم ئۇرغاندىن كېيىن ئاخىرى سۆز قىلغان ئېشەك ئۈستىدە. 1840-يىلى بىرىنچى پەرىشتە ئۇچۇرىنى كۈچلەندۈرگەن ئۇچۇرنى جاكارلىغان ئەلچىلەر، شۇ ھەرىكەتنى كۈچلەندۈرگەن ئۇچۇر جايلاشقان ئوخشاش پەيغەمبەرلىك تارىخىنىڭ ئىچىدە مۇناسىۋەتلىك ۋە مۇھىم بولغان يۈز ئەللىك يىللىق بىر پەيغەمبەرلىكنى كۆرمىدى. ئۇلار شۇنىڭدەك ئوخشاش ۋاقىت پەيغەمبەرلىكىنىڭ ئۆزىدىلا 1840-يىلىدىن 1844-يىلىغىچە بولغان تارىخنى تىپىك شەكىلدە كۆرسەتكەن ئىككى تۆت يىللىق دەۋرنىمۇ كۆرمىدى. يەھۇدا قەبىلىسىنىڭ شىرى ھازىر «كونا يوللار»دىن ئەزەلدىن كۆرۈلمىگەن نۇرنى ئېچىۋاتىدۇ، ۋە بۇ نۇر 2023-يىلى 31-دېكابىردىن بۇيان ئېچىلىپ كېلىۋاتقان نۇر بىلەن ماس كېلىدۇ. بۇ نۇر ناشۋىلنى زەربىگە ئۇرىدىغاننىڭ ئىسلام ئىكەنلىكى توغرىسىدىكى ھەر قانداق شۈبھىنى يوقىتىدۇ. بۇ نۇر رىمنىڭ سىمۋولىنى يورۇتۇپ بېرىدۇ؛ شۇنىڭ بىلەن 2024-يىلى «سېنىڭ خەلقىڭنىڭ بۇلاڭچىلىرى» توغرىسىدىكى ئالفا تالاش-تارتىشىغا نىسبەتەن ئومېگا باياناتىغا ئايلىنىدۇ، ۋە شۇنىڭ بىلەن بىر ۋاقىتتا مىللېرچى تارىخىدىكى دەل شۇ ئوخشاش سىمۋول ئۈستىدىكى مۇنازىرىنىڭمۇ ئومېگا سىمۋولى بولىدۇ. بۇ، ۋەھىي 9-بابتىكى ۋاقىت پەيغەمبەرلىكلىرىدىكى ئىسلامنىڭ، يۈز قىرىق تۆت مىڭ كىشىنىڭ مۆھرلىنىش ۋاقتىنىڭ ئىچكى تارىخى جەريانىدىكى تاشقى ئۇچۇر ئىكەنلىكىنى بېكىتىدۇ. بىز بۇ ھەقىقەتنى بىرقانچە ۋاقىتتىن بۇيان ئۆگىتىپ كېلىۋاتىمىز، ئەمما ھازىر بۇنى ۋەھىي 9-بابتىن باشلىنىپ ۋەھىي 11-بابتا ئاخىرلىشىدىغان بىرلا سىزىق ئۈستىدە ئىسپاتلاپ كۆرسەتكىلى بولىدۇ. 1840-يىلىدىن 1844-يىلىغىچە ئەمەلگە ئاشقان ئىسلامنىڭ ۋاقىت پەيغەمبەرلىكىگە باغلانغان ئۈچىنچى تۆت يىللىق دەۋر، يۈز قىرىق تۆت مىڭ كىشىنىڭ مۆھرلىنىش ۋاقتىنى تەسۋىرلەيدۇ. ۋەھىي 11-بابتىكى ئۇلۇغ يەر تەۋرەش ئارقىلىق يۈز قىرىق تۆت مىڭ كىشى بىر بەلگە-تۇغ سۈپитидә كۆتۈرۈلىدۇ.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Эзекиилын гучин долоодугаар бүлэгт Бурханы ард түмэн цэрэг болон босгогдох нь Адамын бүтээлээр урьдчилан дүрслэгдсэн хоёр үе шаттай үйл явц юм. Эхлээд Адам шавраас бүтээгдсэн, дараа нь Христ түүнд амийн амьсгалыг үлээсэн. Эзекиилд эхний эш үзүүллэг нь үхсэн биеүүдийг бүрэлдүүлдэг боловч тэд мөн л үхсэн хэвээр байдаг. Дараа нь дөрвөн салхи тэдгээр бие дээр үлээгдэж, тэд хүчирхэг их цэрэг болон босдог. Гучин найм ба дөч гэсэн тоонууд нь тэрхүү хоёр үе шатыг илэрхийлдэг.
We will continue these things in the next article.
Asakɨl maɨandikano aya ma usyaala ula wataata.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Muri de esto hubo una fiesta de los judíos; y Jesús subió a Jerusalén. Y hay en Jerusalén, junto a la puerta de las ovejas, un estanque, que en lengua hebrea se llama Betesda, el cual tiene cinco pórticos. En éstos yacía una gran multitud de enfermos, ciegos, cojos y paralíticos, esperando el movimiento del agua. Porque un ángel descendía de tiempo en tiempo al estanque y agitaba el agua; y el que primero descendía al estanque después del movimiento del agua quedaba sano de cualquier enfermedad que tuviese. Y estaba allí un hombre que hacía treinta y ocho años que padecía de su enfermedad. Cuando Jesús lo vio acostado, y supo que ya llevaba mucho tiempo así, le dijo: ¿Quieres ser sano? El enfermo le respondió: Señor, no tengo quien me meta en el estanque cuando el agua es agitada; y entre tanto que yo voy, otro desciende antes que yo. Jesús le dijo: Levántate, toma tu lecho, y anda. Y al instante aquel hombre fue sanado, y tomó su lecho, y anduvo. Y era día de reposo aquel mismo día. Juan 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
ئەوسا گوتم: هەستن و ببەزێنە سەر ڕووباری زێرەد. ئێمەش لە ڕووباری زێرەد پەڕینەوە. ئەو ماوەیەی کە لە قادێشبارنێعەوە هاتین، هەتا ئەوەی لە ڕووباری زێرەد پەڕینەوە، سی و هەشت ساڵ بوو؛ هەتا هەموو ئەو نەوەی پیاوانی جەنگ لەنێو سوپاکەدا لەناوچوون، وەک یەزدان بۆیان سوێندی خواردبوو. دواوتار 2:13، 14.