The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
არაწმიდა გაპარტახება, რომლის შესახებაც დანიელ წინასწარმეტყველმა ილაპარაკა, არის ნიშანი ქრისტიანთათვის, რომ გაიქცნენ სამ სხვადასხვა ეპოქაში. იერუსალიმში მყოფი ქრისტიანები გაიქცნენ, როდესაც იხილეს, რომ რომის ლაშქართა ნიშნები იერუსალიმს გარს ერტყა ახ. წ. 66 წელს. მეხუთე საუკუნის მიწურულისა და მეექვსე საუკუნის დასაწყისის ქრისტიანები უდაბნოში გაიქცნენ, როდესაც იხილეს ცოდვის კაცი ღვთის ტაძარში, რომელიც აცხადებდა, რომ იგი ღმერთი იყო. 1888 წელს ამერიკის შეერთებული შტატების კონგრესში სენატორმა ბლერმა კვირა დღის შესახებ კანონპროექტების მთელი სერია წარადგინა. ამ კანონპროექტებს ბლერის კანონპროექტები ეწოდებოდა და ისინი წარმოადგენდა მცდელობას, კვირა დღე ეროვნული თაყვანისცემის დღედ განესაზღვრათ. კვირა დღის თაყვანისცემა არის მხეცის ნიშანი, პაპობრივი ავტორიტეტის ნიშანი, ხოლო ამერიკის შეერთებული შტატების კონსტიტუცია პირდაპირ ეწინააღმდეგება ეროვნული რელიგიის აღსრულებას, როგორც ამერიკის შეერთებული შტატების მოქალაქეთათვის დაწესებულ გამოცდას.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Aton in omayn a nalaag iti nakurang a panangipakat a naisilpo iti panangituring iti United States kas iti moderno a Roma. Ti maysa a mamintatlo a panangipakat ti padto ket addaan kadagiti natudtudo a paglintegan a mangituray iti panangipakatna. Dagiti paglintegan ket ipakitada a dagiti naimpadtoan a kababalin ti umuna a pannakaitungpal ket masapul a maisaok kadagiti naimpadtoan a kababalin ti maikadua a pannakaitungpal tapno maipasdek dagiti naimpadtoan a kababalin ti maikatlo a pannakaitungpal.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
ئۇچۇپ قېچىش توغرىسىدىكى ئاگاھلاندۇرۇش، كېلىۋاتقان زىيانكەشلىكتەندىن قېچىش توغرىسىدىكى ئاگاھلاندۇرۇشتۇر. مەسىھنىڭ دەۋرىدە بۇ زىيانكەشلىك، مىلادى 70-يىلى يېرۇسالىم بىلەن ئىبادەتخانىسىنىڭ ۋەيران قىلىنىشى ئىدى. شۇ يېقىنلىشىۋاتقان زىيانكەشلىكنىڭ ئاگاھلاندۇرۇش بەلگىسى مىلادى 66-يىلى بېرىلگەن ئىدى. بەشىنچى ئەسىرنىڭ ئاخىرى ۋە ئالتىنچى ئەسىرنىڭ باشلىرىدىكى قېچىش ئاگاھلاندۇرۇشىنى پاۋلۇس، پەيغەمبەرلىكتىكى پەرگامونىڭ چېكىنىشىنى تونۇش دەپ كۆرسەتكەن، پەرگامو بۇ يەردە بۇتپەرەس رۇمنى ئىپادىلەيتتى. ئۆزىنى خۇدا دەپ جاكارلايدىغان گۇناھ ئادىمى ئاشكارىلانغۇچە، ئالدى بىلەن بىر چېكىنىش بولۇشى كېرەك ئىدى. 538-يىلغا يېقىنلاشقان تارىختا، توسۇپ تۇرغان، ياكى پاۋلۇس دېگەندەك «توسۇپ تۇرىدىغان» بۇتپەرەس رۇم ئېلىپ تاشلاندى؛ پەرگامو چېكىنگەن ۋە قېچىش بەلگىسى يېتىپ كېلىپ، سادىقلارغا پاپالىق چېركاۋنىڭ جامائىتىدىن ئايرىلىشنى كۆرسەتكەندىن كېيىن، 538-يىلى ئورلېئان كېڭىشىدە پاپالىق ھاكىمىيەت يەكشەنبە قانۇنىنى ماقۇللىدى، شۇنىڭ بىلەن پاپالىق زىيانكەشلىكىنىڭ بىر مىڭ ئىككى يۈز ئاتمىش يىلى باشلاندى.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Ebyahamya eby’okutanga byeraga obulungi nti okutuukirira okw’okusatu okw’okulabula Kristo kwe yawa okw’okudduka kwasooka okubawo ng’okuyigganyizibwa okwennyini tekunnabaawo. Okuzikirizibwa kwa Yerusaalemi kwajja ddala emyaka esatu n’ekitundu oluvannyuma lw’okubingisibwa kwa Cestius okutandika mu mwaka gwa AD 66, bwe kityo ne kiwa Abakristaayo akakisa okudduka nga bukyali, ng’entiisa z’okubingisibwa okw’okubiri, okwatandikibwa Tito era ne kukomekkerezebwa n’okuzikirizibwa kwa yeekaalu n’ekibuga, tezinnaba kubatuukako. Nga tannatuuka mwaka gwa 538, Abakristaayo beeyawula ku kkanisa ya Rooma eya papa, era mu ngeri ey’obunnabbi ne baddukira mu ddungu, ekikiikirira okuzikirizibwa kwa Yerusaalemi ey’omwoyo.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Дауылхананың сыртындағы ауланы тыс қалдыр, оны өлшеме; өйткені ол басқа ұлттарға берілген. Олар қасиетті қаланы қырық екі ай таптайды. Мен Өзімнің екі куәгеріме билік беремін, және олар қап киген күйде бір мың екі жүз алпыс күн пайғамбарлық етеді. Аян 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
လွတ်မြောက်ရန် သတိပေးချက်နှင့်ဆိုင်သော ပုံဆောင်ချက် နှစ်ခုစလုံးတွင်၊ သတိပေးချက်သည် ညှဉ်းပန်းနှိပ်စက်မှုမတိုင်မီ ပေါ်ပေါက်လာပြီး၊ ထိုညှဉ်းပန်းနှိပ်စက်မှုကို ရောမက—ပဂန်ရောမဖြစ်စေ ပုပ်ရဟန်းမင်းကြီး၏ ရောမဖြစ်စေ—ယေရုရှလင်ကို၊ အဓိပ္ပာယ်တိတိကျကျဖြစ်သော ယေရုရှလင်ဖြစ်စေ ဝိညာဉ်ရေးရာ ယေရုရှလင်ဖြစ်စေ၊ ချေမှုန်းနင်းချေခြင်းအားဖြင့် ကိုယ်စားပြုထားသည်။ သတ္တမနေ့ အက်ဒဗင်တစ်များအတွက် လွတ်မြောက်ရန် သတိပေးချက်မှာ ၁၈၈၈ ခုနှစ်ရှိ Blair bill ဖြစ်သည်။ ပဂန်ရောမ၏ သမိုင်းတွင် ပထမအကြိမ် ပြည့်စုံခြင်း၌ ခရစ်ယာန်တို့သည် ယေရုရှလင်မှ ထွက်ပြေးရမည်ဖြစ်ခဲ့ကြပြီး၊ ပုပ်ရဟန်းမင်းကြီး၏ ရောမနှင့်ဆိုင်သော ပြည့်စုံခြင်း၌ ခရစ်ယာန်တို့သည် တောကန္တာရသို့ ထွက်ပြေးခဲ့ကြသည်။ အက်ဒဗင်တစ်ဝါဒအတွက်မူ သတိပေးချက်သည် ကျေးလက်ဒေသသို့ ထွက်ပြေးရန်ဖြစ်သည်။
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Ñandejára retayguakuérape g̃uarã koʼág̃a ndahaʼéi ára omoĩ hag̃ua iñeʼã mborayhu térã oñongatu hag̃ua itesoro ko yvy ári. Ndahasyietemoãi upe ára, ha, umi temimboʼe ypykueicha, ñañembopyʼatarováta jaheka hag̃ua peteĩ tenda ñemoʼã ñu ha sapyʼaguápe. Oĩ hag̃uáicha Jerusalén jejoko umi ehérsito romano rupive peteĩ techaukaha ñesẽrã umi kristiáno Judeagua-pe g̃uarã, upéicha avei ñane retã oguereko ramo pokatu pe léi rupive ombojeroviáva pe sábado papal, upéva haʼéta ñandéve g̃uarã peteĩ ñeñangarekorã. Upérõ voíto pe ára jasẽ hag̃uáicha umi táva guasúgui, ñañembosakoʼívo jasẽ hag̃ua umi michĩvévagui jaiko hag̃ua ógape mombyry ha kañymby umi yvyty apytépe.” Testimonies, volume 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
«ئەوەی وەستاندنی هێز لەلایەن نەتەوەکەمان لەو فەرمانەی کە شەممەی پاپا بە زۆر دەسەپێنێت، بۆ ئێمە هۆشدارییەک دەبێت»، تەواو بوو کاتێک ئەو قێزەونەی وێرانکەر، بەگوێرەی وشەکانی مارک، «لە شوێنێکدا وەستابوو کە نابێت لەوێ بێت.» لە ساڵی 1888دا، کۆنگرێسی ویلایەتە یەکگرتووەکانی ئەمریکا یاسایەکی لەبەرچاودا بوو کە بە ڕاستەوخۆ دژایەتییەکی بنەڕەتی لەگەڵ یەکێک لە سەرەکیترین توخمەکانی دەستوور هەبوو، و لەو خاڵەدا ئەدەڤێنتیستەکانی ڕۆژی حەوتەم پێویست بوو شارەکان بەجێبهێڵن و بۆ ناوچە گوندییەکان بگووازنەوە.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Kayawan ti uray maysa a Kristiano ti napukaw idi panagdadael ti Jerusalem. Inted ni Cristo kadagiti adalanna ti pammagbaga a pasidaan, ket amin a namati kadagiti sasaona ket nagbanbantayda iti naikari a pagilasinan.... Saan a nagbayag ket timmaliawda iti maysa a lugar a natalged—ti siudad ti Pella, iti daga ti Perea, labes ti Jordan.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Abadoda obuprofeti awophawu lwesixwayiso sokuqala sokubaleka amele ukugcwaliseka kwesithathu nokokugcina. Ngezinye izikhathi lezo zimpawu zobuprofeti ziveza ukugcwaliseka okuphindwe kabili ngaphakathi kwalokho kugcwaliseka kwesithathu. Isibonelo salokhu ngo-Eliya abathathu. Uhla luka-Eliya ekubhekaneni kwakhe noJezebeli, u-Ahabi nabaprofethi bakaBhali, luhlangene nezimpawu zikaJohane uMbhapathizi, u-Eliya wesibili, ekubhekaneni kwakhe noHerodiyase, uHerode noSalome, kusungula ukuthi ezinsukwini zokugcina, ngokuba ukugcwaliseka kwesithathu nokokugcina kokusetshenziswa okuphindwe kathathu kuhlala kusezinsukwini zokugcina, u-Eliya noJohane bamele izigaba ezimbili zabantu bakaNkulunkulu. Isigaba esisodwa esimelelwa ngu-Eliya asifi, kanti esinye esimelelwa nguJohane siyafa. Lezi zigaba ezimbili ziphinde zimelelwe futhi kuSambulo isahluko sesikhombisa njengabayizinkulungwane eziyikhulu namashumi amane nane, abangafi, kanye nesixuku esikhulu esifayo.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
I ka tolu a Babilonia, kausa nga may kapareho nga elemento han mensahe han tagna amo nga an syahan nga Babilonia ginrirepresentaran ni Nimrod, apan an ikaduha nga Babilonia ginrirepresentaran han syahan ngan kataposan nga mga hadi, hira Nabucodonosor ngan Belsasar. Hi Nabucodonosor nagrirepresentar hadton aada ha Babilonia nga maluluwas, ngan hi Belsasar, hadton aada ha Babilonia nga mawawara.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Ахырзаман күнләрендә Изге Язма пәйгамбәрлегенең темасы булган ике якшәмбе законы бар. Беренчесе — тиздән Америка Кушма Штатларында киләчәк якшәмбе законы, ә икенчесе — бөтен дөньяга көчләп тагылачак якшәмбе законы. Бу ике якшәмбе законы мәҗүси Римның якшәмбе законы белән типлаштырылган иде: 321 елда Константин беренче якшәмбе законын гамәлгә кертте, ә аннан соң 538 елда папа Римының якшәмбе законы килде. Мәҗүси Рим — Америка Кушма Штатларын алдан күрсәтүче берничә пәйгамбәрлек тибының берсе, һәм 321 елгы якшәмбе законы Америка Кушма Штатларында тиздән киләчәк якшәмбе законын типлаштыра. 538 елгы папа якшәмбе законы бөтен дөньяга көчләп тагылачак якшәмбе законын типлаштыра. Америка Кушма Штатлары Даниял унберенче бүлектәге юлбасарлар белән типлаштырыла дигән хаталы караш, Америка Кушма Штатларында тиздән киләчәк якшәмбе законын дәлил итеп кулланырга омтыла, ягъни Америка Кушма Штатларындагы якшәмбе законы Америка Кушма Штатларының хәзерге Рим булуын исбат итә дип белдерә; шул ук вакытта ул аждаһа, җанвар һәм ялган пәйгамбәрнең өчләтә берлеге тарафыннан дөньядагы һәр халыкка көчләп тагылачак тагын бер якшәмбе законы барлыгын игътибарсыз калдыра.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Eger Amerika Qoşma Ştatlarynda yglan ediljek ýekşenbe kanuny Amerika Qoşma Ştatlaryny Häzirki Zaman Rimi hökmünde tanadýan bolsa, onda bütin dünýä boýunça ýekşenbe kanuny nämäni tanadýar? Üç Rim şony görkezýär: üç görnüşli bolan Häzirki Zaman Rimi iki aýratyn ýekşenbe kanunyny durmuşa geçirer. Birinjisi Amerika Qoşma Ştatlarynda bolup, ol 321-nji ýylda Konstantiniň ýekşenbe kanuny bilen öňden nusgalanandyr; ikinjisi bolsa tutuş dünýäni öz içine alýar we ol 538-nji ýyldaky papalyk ýekşenbe kanuny bilen nusgalanandyr. Pygamberligiň üç gezekli ulanylyşy şertinde Amerika Qoşma Ştatlaryndaky ýekşenbe kanunyna daýanyp, şol ýekşenbe kanunynyň Häzirki Zaman Rimiň kimdigini subut edýändigini öňe sürmek, butparaz hem-de papalyk Rimi tarapyndan kesgitlenen pygamberlik häsiýetlerini äsgermezlik etmekdir. Ahyrzamanlarda iki aýratyn ýekşenbe kanuny bolar, olaryň hiç biri-de halkyň talaýjylarynyň Amerika Qoşma Ştatlarydygyny kesgitlemek üçin subutnama däldir. Butparaz hem-de papalyk Rimiň şaýatlygy, edil häzirki wagtda edilşi ýaly, şahsy düşündirişi goldamak üçin nädogry görkezilende, bu öz şahsy düşündirişlerini goramaga çalyşýanlaryň nusga bilen onuň garşylykly ýerine ýetmesini düşünmeýändigini görkezýär.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
रोमाय फाल्ना संयुक्त राज्य अमेरिकाया टाइप (type) आ, आरो पोपनि रोमाया आधुनिका रोमखौ प्रतिरूप दिहुनाय (typifies) । भविष्यद्बाणीनि त्रिगुण प्रयोगनि एयोभाबनि गलत प्रयोगजों आरो “टाइप आरो एण्टिटाइप”नि सन्दर्भआव बुंफुनाय जाथाव थाखाय जेखाय सिखायनाय जायो, बेनि दंफायआव आरोजो गोसो खालामनाय असै—होसानि “abomination of desolation” खौ बेबादि परिभाषा दिहुनाय, जेबो भविष्यद्बाणीनि त्रिगुण प्रयोगनि सन्दर्भनि सिङाव प्रतिनिधित्व खालामबाय।
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Freneñ 66 ýylyndan 70 ýylyna çenli iki romly serkerde Iýerusalime hüjüm etdi. Iki serkerde-de, ýagny Sestius bilen Titus hem gabawdan başlady, emma olaryň diňe biri gabawy gysga wagtlyk galdyrdy; bu bolsa Hudaýyň takdyry bilen mesihçilere gaçyp gutulmaga mümkinçilik berdi. Mesihçiler hut Sestiusyň döwründäki ilkinji gabawda gaçmak baradaky duýduryşy tanadylar. Titus biziň eýýamymyzyň 70-nji ýylynda Iýerusalime garşy urşy dowam etdirmek üçin gelende, ol gabawdan başlady we Iýerusalim bilen ybadathana weýran edilýänçä durmady. Isanyň duýduryşy iki ädimden ybaratdyr. Birinjisi gaçmak üçin berlen alamatdyr, şondan soň bolsa yzarlanma gelýär. Bu duýduryşyň bäşinji we altynjy asyrlardaky berjaý bolşunda mesihçiler 538-nji ýyldan öň bozulyp giden Rim ybadathanasyndan aýryldylar, ondan soň bolsa yzarlanma başlady.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Павел өте анық көрсетеді: ежелгі Исраилдің бүкіл жазылған тарихы соңғы күндерде өмір сүретіндер үшін жазылған, әрі бұл тарихтардың бәрі де типтер болған, бірақ осы ақиқаттың классикалық баяндалуында «типтер» деген мағынаны білдіретін грекше «typos» сөзі «үлгілер» деп аударылған.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Zonke ezi zinto zabehlela bona ukuze zibe yizibonelo; njalo zalotshwa ukuba zibe yisixwayiso kithi, esifikelwe yiziphetho zomhlaba. 1 Korinte 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Պողոսը, այս ճշմարտության համատեքստը հաստատելու համար, տասներորդ գլխում գործածած պատմությունները հին Իսրայելի արդարությամբ գործելու պատմություն չէին։
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Lakini Mungu hakupendezwa na wengi wao; kwa maana waliangamizwa jangwani. Basi mambo hayo yalikuwa mifano kwetu, kusudi tusitamani mambo maovu, kama wao nao walivyotamani. Wala msiwe waabudu sanamu, kama walivyokuwa baadhi yao; kama ilivyoandikwa, Watu waliketi kula na kunywa, kisha waliinuka kucheza. Wala tusizini, kama baadhi yao walivyozini, wakaanguka katika siku moja watu ishirini na tatu elfu. Wala tusimjaribu Kristo, kama baadhi yao nao walivyomjaribu, wakaangamizwa na nyoka. 1 Wakorintho 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
ಅಬ್ರಹ್ಮಸಮಯದ ಪವಿತ್ರ ಇತಿಹಾಸವು ದೇವರ ಜನರ ನೀತಿವಂತಿಕೆಯೂ ಅನೀತಿವಂತಿಕೆಯೂ ಆದೆರಡರ ದಾಖಲೆಯಾಗಿದೆ; ಆದರೆ ಯಾವ ದಾಖಲೆಯಾದರೂ ಆಗಲಿ, ಆ ಇತಿಹಾಸವು ಇನ್ನೂ ಅಂತ್ಯದ ದಿನಗಳಲ್ಲಿ ಜೀವಿಸುವ ದೇವರ ಜನರಿಗೆ ಒಂದು ಮಾದರಿಯಾಗಿದೆ. 1888ರಲ್ಲಿ ಮಿನ್ನಿಯಾಪೊಲಿಸ್ನಲ್ಲಿ ನಡೆದ ಬಂಡಾಯದ ಇತಿಹಾಸವು, ಅಡ್ವೆಂಟಿಸ್ಟ್ ಇತಿಹಾಸಕಾರರು ಏನೇ ಹೇಳಿಕೊಂಡರೂ, ಅನೀತಿವಂತಿಕೆಯ ಒಂದು ದಾಖಲೆಯೇ ಆಗಿದೆ. ಆ ಬಂಡಾಯವು ಎಷ್ಟೋ ಗಂಭೀರವಾಗಿದ್ದರಿಂದ ಎಲೆನ್ ವೈಟ್ ಅವರು ಸಭೆಯನ್ನು ತೊರೆಯಬೇಕೆಂದು ನಿರ್ಧರಿಸಿದರು; ಆದರೆ ಮೋಶೆಯ ಇತಿಹಾಸದಲ್ಲಿನ ಕೊರಹ, ದಾಥಾನ್ ಮತ್ತು ಅಬಿರಾಮರ ಬಂಡಾಯಕ್ಕೆ ಸಮಾನಾಂತರವಾಗಿದ್ದ ಆ ಬಂಡಾಯವನ್ನು ಅಲ್ಲೇ ಉಳಿದು ದಾಖಲಿಸುವುದು ತಮ್ಮ ಹೊಣೆಗಾರಿಕೆ ಎಂದು ಒಬ್ಬ ದೂತನು ತಿಳಿಸಿದ್ದರಿಂದಲೇ ಅವರು ಉಳಿದರು. ಆ ಸಭೆಯಲ್ಲಿ ಪ್ರಕಟನೆ ಪುಸ್ತಕದ ಹದಿನೆಂಟನೇ ಅಧ್ಯಾಯದ ಮಹಾಬಲಶಾಲಿ ದೂತನು ಇಳಿದುಬಂದನು, ಆದರೆ ಆತನು ತಂದ ಸಂದೇಶವು ತಿರಸ್ಕರಿಸಲ್ಪಟ್ಟಿತು.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Aquela historia prefigurava o 11 de Setembro de 2001, quando os grandes edifícios da cidade de Nova Iorque foram derrubados. Aquela historia incluía o primeiro projecto de lei dominical que seria apresentado pelo Senador Blair. Os seus esforços para impor o domingo como Dia Nacional de Adoração falharam, mas faziam parte de uma historia sagrada que prefigurava os últimos dias. O projecto de lei do Senador Blair era a advertência para fugir das cidades. Antes de 1888, quando a Irmã White falava da necessidade de viver fora das cidades, ela falava no tempo futuro. Ela apontava para um tempo no futuro próximo em que o povo de Deus teria de mudar-se para o campo. Depois de 1888, todas as referências da Irmã White à necessidade da vida no campo situavam o seu conselho no contexto de que o tempo de estar no campo já havia chegado. O projecto de lei de Blair, em 1888, era o sinal da imposição do domingo, como Lucas o expressou, num lugar onde não deveria estar. A imposição do domingo não devia ser levada ao Congresso dos Estados Unidos, pois isso era uma negação de um princípio primário da Constituição.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
1888 ዓ.ም. ታሪክ የተመዘገበው በመስከረም 11 ቀን 2001 የጀመረውን ትንቢታዊ ታሪክ እንዲወክል ነበር። በ1888 ዓ.ም. የነበረው Blair Bill በ2001 ዓ.ም. የወጣውን Patriot Act ይወክል ነበር። እርሱም የአውሬው ምልክት በተግባር ከመጫኑ በፊት የተሰጠ ማስጠንቀቂያ ነበር። ክርስቶስን የሚከተል ማንም ሰው ከመስከረም 11 ቀን 2001 በኋላ በከተማ ውስጥ መኖር አይገባውም። ይህም የእግዚአብሔርን ሕዝብ እንዲሸሽ የመራ ትንቢታዊ ከበባ ነበር። እናም በመጨረሻዎቹ ዘመናት ትንቢታዊ ምሳሌ ርእስ እንደሆኑት ሁለት የእሑድ ሕጎች፣ በአረማዊቷና በጳጳሳዊቷ ሮም የእሑድ ሕጎች እንደተወከሉት፣ ሁለቱም የእሑድ ሕጎች ከመሸሽ ማስጠንቀቂያ በፊት ይቀደማሉ።
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Pari nañha po hokpoho Seventh-day Adventists, porãme oikuaava’erã kuri, profétikamente, Patriot Act peteĩ techaukaha ramo oheja hag̃ua umi táva ha oho hag̃ua okaháre, pe ley domingo oúta hag̃uápe mboyve. Upévaite pe ley domingo va’ekue pe techaukaha Ñandejára aty ambue peguarã, umi gueteri Babilóniape oĩvape, osẽ hag̃ua Babilóniagui pe jejopy domingo rehegua oguahẽmboyve opa tetãre.
“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.
«جəb امریکا، سرزمین آزادی دینی، با پاپیّت در واداشتن وجدان و مجبور ساختن مردم به تکریم سبتِ دروغین متحد گردد، مردمانِ هر کشور بر روی کرهٔ زمین به پیروی از نمونهٔ آن کشانیده خواهند شد.» شهادتها، جلد 6، 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
மூன்று எலியாக்களின் மூவகைப் பயன்பாடு கடைசி நாட்களில் தேவனுடைய ஜனங்களில் இரண்டு வகுப்புகள் உள்ளன என்பதை நிலைநிறுத்துகிறதுபோலவே, ரோமின் மூவகைப் பயன்பாடு இரண்டு தனித்த ஞாயிற்றுக்கிழமைச் சட்டங்கள் உள்ளன என்பதை அடையாளப்படுத்துகிறது. அமெரிக்க ஐக்கிய நாடுகளே “உன் ஜனத்தின் கொள்ளையர்கள்” என்றும், ஆகையால் அமெரிக்க ஐக்கிய நாடுகளின் தீர்க்கதரிசனப் பங்கு தரிசனத்தை நிலைநிறுத்துகிறது என்றும் வாதிட விரும்புகிறவர்கள், விரைவில் வரவிருக்கும் அமெரிக்க ஐக்கிய நாடுகளின் ஞாயிற்றுக்கிழமைச் சட்டமே, வரவிருக்கும் துன்புறுத்தலிலிருந்து தமது ஜனங்கள் தப்பிச் செல்ல வேண்டுமென்ற எச்சரிக்கையாக கிறிஸ்து சுட்டிக்காட்டிய பாழாக்குகிற அருவருப்பாகும் என்று கூறுகின்றனர். தப்பிச் செல்ல வேண்டிய எச்சரிக்கை அடையாளமாக இருக்கும் முற்றுகையையும், ஞாயிற்றுக்கிழமைச் சட்டத்தின் உண்மையான அமலாக்கம் கடைசி நாட்களின் துன்புறுத்தலைத் தொடங்கும் நேரத்தைக் குறிக்கும் இரண்டாவது முற்றுகையையும் அவர்கள் வேறுபடுத்திக் காட்டத் தவறுகின்றனர். கடைசி நாட்களில் தீர்க்கதரிசனத்தை நிறைவேற்றும் இரு தனித்த ஞாயிற்றுக்கிழமைச் சட்டங்கள் இருக்க வேண்டுமென்று இரண்டு சாட்சிகளின் அடிப்படையில் நிறுவப்பட்டிருக்கும் வேறுபாட்டை அவர்கள் எடுத்துரைக்கத் தவறுகின்றனர். இவ்வாறு செய்வதினால், அமெரிக்க ஐக்கிய நாடுகளில் விரைவில் வரவிருக்கும் ஞாயிற்றுக்கிழமைச் சட்டமே, தீர்க்கதரிசியான தானியேல் கூறிய பாழாக்குகிற அருவருப்பாகக் குறிக்கப்படும் எச்சரிக்கை என்று அவர்கள் வாதிடுகின்றனர்; அது அப்படியே தான், ஆனால் அவர்கள் வரையறுப்பதுபோல அல்ல.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
ئەریکەی یەکشەممە لە ویلایەتە یەکگرتووەکانی ئەمریکا ئاگادارکردنەوەیە بۆ ئەو مەڕی تری خودا کە هێشتا لە بابڵۆندان، تاکو لە هاوبەشییەکەی دەرچن و لێی بڕۆن. بۆیە، ئەو ئاگادارکردنەوەی یاسای یەکشەممەی داهاتووە کە بەسەر هەموو نەتەوەکاندا دەسەپێندرێت.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
«ملوکِ دیارِ دیگر، به نمونۀ ایالاتِ متحدۀ امریکا گام خواهند برداشت. هرچند او پیشقدم میشود، با این همه همان بحران بر قومِ ما در همۀ بخشهای جهان نیز خواهد آمد.» شهادتها، جلد ۶، صفحۀ ۳۹۵.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Dun arnink'aꞌnii bee bikaaꞌgi daago bee haneʼígíí, Tązhiiʼ diniʼídii bikéyahdę́ę́ʼ bikáaʼgi Sunday law yinishyéego, díí Tązhiiʼ diniʼídii bikéyah bee atsʼáádááltiʼgo, bikáaʼgi íiyisí biyiʼ haneʼígíí hashtʼeʼgo bee hodoonih, nítʼį́į́ʼ Christ yee naaltsoosígíí bee haneʼííł nihá átʼéego łikanígo, díí Sunday law áko tʼáá ałtso nahasdzáán biyiʼ kʼad hágo ajíłiiʼígíí łahgo dooleełígíí bee naashá, eleventh-hour workers nilį́į́go Babylon bikáaʼdę́ę́ʼ naashágo binaanish.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
បើសិនជា បងស្រី វ៉ាយ បានលើកឡើងអំពីការព្រមានឲ្យរត់គេច នាងកំពុងនិយាយអំពីបញ្ហាច្បាប់ថ្ងៃអាទិត្យ ដែលគ្របដណ្តប់លើពិភពលោកទាំងមូល។ ចលនានោះចាប់ផ្តើមនៅពេលច្បាប់ថ្ងៃអាទិត្យក្នុងសហរដ្ឋអាមេរិក។ នាងបានកំណត់ថា ច្បាប់ថ្ងៃអាទិត្យក្នុងសហរដ្ឋអាមេរិក គឺជាការព្រមានអំពីការបៀតបៀនដែលនឹងមកដល់។
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
«Бурханы хуулийг зөрчин папын эрх мэдлийн байгууллыг албадан тогтоосон зарлигаар манай үндэстэн өөрийгөө зөвт байдлаас бүрэн таслах болно. Протестантизм ангал дээгүүр гараа сунган Ромын эрх мэдлийн гарыг атгах үед, тэрээр ёроолгүй гүн дээгүүр тэмтчин спиритизмтэй гар барих үед, энэхүү гурвалсан холбооны нөлөөн дор манай улс өөрийн Үндсэн хуулийн протестант бөгөөд бүгд найрамдах засаглалын бүх зарчмыг няцаан, папын худал сургаал ба төөрөгдлийг түгээн дэлгэрүүлэхэд нөхцөл бүрдүүлэх үед, тэгвэл бид Сатаны гайхамшигт үйл ажиллагааны цаг ирсэн бөгөөд төгсгөл ойрхон байгааг мэдэж болно.»
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
«Հռոմեական զորքերի մոտենալը ինչպես նշան էր աշակերտների համար Երուսաղեմի վրա հասնող կործանման, այնպես էլ այս հավատուրացությունը կարող է մեզ համար նշան լինել, որ Աստծո երկայնամտության սահմանը հասել է, որ մեր ազգի անօրենության չափը լցվել է, և որ ողորմության հրեշտակը շուտով պիտի կատարի իր թռիչքը՝ այլևս երբեք չվերադառնալու համար։ Այն ժամանակ Աստծո ժողովուրդը պիտի ընկղմվի այնպիսի նեղության ու տառապանքի տեսարանների մեջ, որոնք մարգարեները նկարագրել են որպես Հակոբի նեղության ժամանակ։ Հավատարիմ, հալածյալների աղաղակները բարձրանում են դեպի երկինք։ Եվ ինչպես Աբելի արյունը աղաղակում էր երկրից, այնպես էլ կան ձայներ, որոնք աղաղակում են առ Աստված նահատակների գերեզմաններից, ծովի շիրիմներից, լեռնային անձավներից, վանքերի դամբարաններից. «Մինչև ե՞րբ, Տե՛ր, սուրբ և ճշմարիտ, չես դատում և չես վրէժխնդիր լինում մեր արյան համար երկրի վրա բնակվողներից»։ Վկայություններ, հատոր 5, 451։
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
ⴰⵎⵎⴰ ⵡⴰⵢⵜ ⵜⵙⵎⵉⴼⵙⴰⵔ ⴰⵙⵍⵉⵡⵏ ⵏ ⵓⵙⵉⵏⴰⴳ ⵏ ⵍⴰⵃⴷ ⴳ ⵢⵉⵍⵍⴰⵍⵏ ⵉⵎⵓⵏⴰⵏ ⵏ ⵎⵉⵔⵉⴽⴰ, ⵖⴰⵙ ⵜⵙⵎⵉⴼⵙⴰⵔ ⵜ ⴷ ⴰⵎ “ⵜⴰⵎⴰⵜⵜⴰⵢⵜ” ⵎⴰⵙ ⵜⴰⵡⴰⵍⵜ ⵏ ⵓⵙⵏⵓⴱⴳ ⵉⵃⵍⴰⵏ ⵉ ⵢⵉⵍⵍⴰⵍⵏ ⵉⵎⵓⵏⴰⵏ ⵜⵎⵎⴰⵔ. ⵎⴰⵛⴰ ⴰⵡⴷ ⴰⴳⴷⵓⴷ ⵏ ⵕⴱⴱⵉ ⴳ ⵢⴰⴹⵏⵉⵏ ⵜⵎⵓⵔⴰ ⵏ ⵓⵎⴰⴹⴰⵍ ⴰⴷ ⴰⵙⵏ-ⵢⵉⵍⵉ ⵓⵙⴰⵔⵎ ⵏ ⵓⵙⵉⵏⴰⴳ ⴰⴷ ⵏⵏⵉⵜ. ⵢⵉⵍⵉ ⵢⴰⵜ ⵜⴰⵡⴰⵍⵜ ⵏ ⵓⴽⵓⴷ ⵙⴳ ⵓⵙⵉⵏⴰⴳ ⵏ ⵍⴰⵃⴷ ⴳ ⵢⵉⵍⵍⴰⵍⵏ ⵉⵎⵓⵏⴰⵏ ⵏ ⵎⵉⵔⵉⴽⴰ ⴰⵔ ⴰⵙⵙ ⵎⵉⵍⵍⵉ ⵢⴰⴷ ⵉⴱⴷⴷ ⵎⵉⴽⴰⵢⵍ, ⵓⵎⴹⵍ ⵏ ⵓⵙⵏⵓⴱⴳ ⵏ ⵉⵎⴷⴰⵏⵏ ⵉⵎⴷⴷ. ⵎⵉⵍⵍⵉ ⵉⵎⴷⴷ, “ⵜⴰⵏⴳⵍⵜ ⵏ ⵓⵏⵏⴰⵔⵓⵣ ⵜⵣⵣⵍ ⴰⴼⴰⴳⴰⵙ-ⵏⵏⵙ.”