Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
수녀 화잇은 이해되어야 할 예언적 교훈들이 왕국들의 흥망을 통하여 묘사되고 있음을 자주 밝힌다.
“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.
«ដល់តាមរយៈការកើតឡើង និងការធ្លាក់ចុះនៃប្រជាជាតិទាំងឡាយ ដូចដែលបានបង្ហាញយ៉ាងច្បាស់ក្នុងសៀវភៅដានីយ៉ែល និងវិវរណៈ យើងត្រូវរៀនថា សិរីល្អខាងក្រៅ និងខាងលោកីយ៍ប៉ុណ្ណោះ គ្មានតម្លៃអ្វីឡើយ។ បាប៊ីឡូន ជាមួយនឹងអំណាច និងភាពរុងរឿងទាំងអស់របស់វា ដែលពិភពលោករបស់យើងមិនដែលបានឃើញដូចនោះទៀតឡើយតាំងពីពេលនោះមក,—អំណាច និងភាពរុងរឿងដែលចំពោះមនុស្សនៅសម័យនោះ ហាក់ដូចជាមានស្ថេរភាព និងស្ថិតស្ថេរយូរអង្វែងណាស់,—វាបានរលាយបាត់ទៅយ៉ាងសព្វស្រុងប៉ុណ្ណា! ដូចជា «ផ្កានៃស្មៅ» វាបានវិនាសបាត់ទៅ។ យ៉ាកុប 1:10។ ដូច្នេះដែរ រាជាណាចក្រមេឌូ-ពែរ្ស និងរាជាណាចក្រនៃក្រិក និងរ៉ូម ក៏បានវិនាសបាត់ទៅ។ ហើយអ្វីៗទាំងអស់ដែលមិនមានព្រះជាគ្រឹះរបស់វា ក៏វិនាសបាត់ទៅដូច្នោះដែរ។ មានតែអ្វីដែលបានភ្ជាប់ជាប់ជាមួយនឹងព្រះបំណងរបស់ទ្រង់ ហើយសម្តែងលក្ខណៈរបស់ទ្រង់ប៉ុណ្ណោះ ទើបអាចស្ថិតស្ថេរបាន។ គោលការណ៍របស់ទ្រង់ គឺជាវត្ថុតែមួយគត់ដែលមាំមួន ដែលពិភពលោករបស់យើងស្គាល់»។ Prophets and Kings, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
Kerajaan-kerajaan yang “bangkit dan jatuh” sebagaimana digambarkan dalam kitab Daniel dan Wahyu merupakan titik pusat dari suatu pendekatan yang benar terhadap studi nubuatan. Kejatuhan Babel dilambangkan oleh kejatuhan Babel Nimrod dalam Kejadian pasal sebelas. Kemudian, dalam Daniel pasal lima, Babel jatuh lagi. Sejarah kepausan, yaitu kebangkitannya kepada kekuasaan pada tahun 538, dan kejatuhannya kemudian pada tahun 1798, juga melambangkan kejatuhan terakhir Babel, sebab kuasa kepausan secara nubuatan adalah Babel rohani. Kepausan jatuh pada tahun 1798, dan Wahyu pasal delapan belas menguraikan kejatuhan akhirnya. Dalam Daniel pasal sebelas, ayat empat puluh lima, kepausan, yang di sana dilambangkan sebagai raja utara, sampai kepada akhirnya dengan tidak ada seorang pun yang menolongnya. Hal ini terjadi ketika masa kasihan berakhir, sebab ayat empat puluh lima dari pasal sebelas dan ayat satu dari pasal dua belas menggambarkan sejarah yang sama.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
A ƙarshe kuma zai kafa bukkokin fadarsa a tsakanin tekuna, a kan dutse mai tsarki mai ɗaukaka; amma zai zo ga ƙarshensa, kuma ba mai taimakonsa. Kuma a wancan lokaci Mika’ilu zai tashi, babban sarkin nan wanda yake tsayawa saboda ’ya’yan mutanenka: kuma za a yi lokacin wahala irin wanda ba a taɓa yi ba tun da akwai al’umma har zuwa wannan lokaci ɗin: kuma a wancan lokaci mutanenka za su kuɓuta, kowanne wanda za a same shi a rubuce cikin littafin. Daniyel 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Le message du deuxième ange est fondé sur le fait que Babylone est tombée deux fois. La Babylone littérale, représentée par Nimrod et Belshatsar, tomba deux fois, et la Babylone spirituelle tomba en 1798, et tombera de nouveau lorsque le temps de grâce accordé à l’humanité prendra fin.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Pi anhĩ angel re, roitĩ, Babilônia ho'a, ho'a pe tetã guasu, ha'e ojapo opa tetã nguéra o'u hag̃ua umi kaguy pochyha heko vai rehegua. Apocalipsis 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
दोस्रो स्वर्गदूतमा बाबेलको पतनको पुनरुक्तिले, पवित्रशास्त्रभित्र शब्दहरू र वाक्यांशहरूको दोहोरो प्रयोगलाई दोस्रो स्वर्गदूतको सन्देश र मध्यरात्रिको पुकारको संयुक्त सन्देशको प्रतीकका रूपमा पहिचान गर्न भविष्यवाणीगत औचित्य प्रदान गर्दछ। यसले बहिनी ह्वाइटले पहिचान गर्नुभएको त्यस सिद्धान्तलाई पनि समर्थन गर्दछ, जसअनुसार भविष्यवाणीको अध्ययन दानियल र प्रकाशको पुस्तकहरूमा प्रतिनिधित्व गरिएका राज्यहरूको उदय र पतनको आधारमा गरिनुपर्छ। यसले यो अवधारणा स्पष्ट पार्दछ कि बाबेलको पतनलाई बुझ्न, भविष्यवाणीका विद्यार्थीले बाबेलका सबै पतनहरूलाई “पंक्तिमाथि पंक्ति” एकसाथ ल्याउनुपर्छ, ताकि बाबेलको अन्तिम पतनसम्बन्धी सही भविष्यवाणीगत सन्देश स्थापित गर्न सकियोस्।
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
বাবিলনের পতন দ্বিতীয় স্বর্গদূতের বার্তায় দুইবার উল্লেখিত হওয়া সেই ভাববাণীমূলক নিয়মের উপর প্রতিষ্ঠিত, যা নির্দেশ করে যে সত্য দুই সাক্ষীর সাক্ষ্যের উপর প্রতিষ্ঠিত হয়। বার্তার মধ্যে বাবিলনের পতনের এই দ্বিগুণ উল্লেখ সেই ভাববাণীমূলক পদ্ধতিকে প্রতিনিধিত্ব করে, যাকে বাইবেলে পরবর্তী বৃষ্টিধারা বলে চিহ্নিত করা হয়েছে। সেই পবিত্র পদ্ধতি, যা পরবর্তী বৃষ্টিধারা, হলো বিভিন্ন ভাববাণীর ধারা “পঙ্ক্তির উপর পঙ্ক্তি” রূপে একত্রে আনয়নের প্রয়োগ। যখন ভাববাণীর ছাত্র এই পদ্ধতি প্রয়োগ করে, তখন সেই পদ্ধতি পরবর্তী বৃষ্টিধারার “বার্তা” প্রতিষ্ঠা করে। যে পরবর্তী বৃষ্টিধারার বার্তা এই পবিত্র পদ্ধতির প্রয়োগের মাধ্যমে প্রতিষ্ঠিত হয়, তা পরে দ্বিতীয় স্বর্গদূত ও মধ্যরাত্রির ক্রন্দনের সমন্বিত ভাববাণীমূলক ইতিহাসসমূহে ঘোষণা করা হয়। প্রথম স্বর্গদূতের আন্দোলনের ইতিহাসে এটি সত্য ছিল, এবং আজও, তৃতীয় স্বর্গদূতের আন্দোলনের ইতিহাসে, এটি সত্য।
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
डेनियल की पुस्तक के चौथे और पाँचवें अध्याय इतिहास की उस रेखा का प्रतिनिधित्व करते हैं जो बाबुल के उदय और आरम्भ को समेटे हुए है, जिसका प्रतिनिधित्व चौथे अध्याय में नबूकदनेस्सर द्वारा किया गया है, और फिर बाबुल के पतन और अंत को, जिसका प्रतिनिधित्व पाँचवें अध्याय में बेलशस्सर द्वारा किया गया है। दोनों मिलकर एक भविष्यसूचक रेखा उत्पन्न करते हैं। इन दो अध्यायों द्वारा उत्पन्न भविष्यसूचक रेखा को डेनियल के प्रथम से तृतीय अध्यायों के ऊपर स्थापित किया जाना है, ताकि उत्तरवर्षा के संदेश को स्थापित किया जा सके।
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Les deux chapitres présentent la chute et le relèvement de Nebucadnetsar, ainsi que la chute et la destruction de Belshatsar, et présentent ainsi la chute de Babylone au commencement et à la fin de la lignée. La ligne de prophétie constituée par les deux chapitres est structurée sur le fait que Babylone tombe, se relève, puis retombe. Ce seul fait identifie ces deux chapitres comme représentant le message du second ange. Les deux chapitres représentent l’histoire de la bête terrestre d’Apocalypse 13, et dans cette histoire le message du second ange et du Cri de Minuit est proclamé à deux reprises.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Поэтому, прежде чем мы приступим к рассмотрению четвёртой и пятой глав книги Даниила, мы определим священную методологию, которая представляет собой поздний дождь, а затем, применяя эту методологию, определим весть позднего дождя.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Ang isang mahalagang pananda sa kasaysayan ng una at ikalawang anghel ay ang metodolohiyang kinakatawan ng mga tuntunin ni William Miller sa makapropetikong pagpapakahulugan. Ang mga tuntuning iyon ay ginamit ng mga tao upang tukuyin ang mensahe ng Sigaw sa Hatinggabi, at ang mensaheng iyon ang mensahe ng huling ulan para sa kasaysayang iyon. Ang isang mahalagang pananda sa kasaysayan ng ikatlong anghel ay ang metodolohiyang kinakatawan bilang “Mga Susing Makapropetiko”. Ang mga tuntuning iyon ay dapat gamitin kasabay ng mga tuntunin ni William Miller upang tukuyin ang mensahe ng Sigaw sa Hatinggabi sa ating kasalukuyang kasaysayan, at ang mensaheng ngayo’y itinatatag sa pamamagitan ng mga tuntuning iyon ang mensahe ng huling ulan ng mga huling araw. Ang mga tuntunin ni Miller ay kumakatawan sa maagang ulan sa makapropetikong kasaysayan ng hayop na mula sa lupa, at ang mga tuntuning iyon na pinagsama sa “Mga Susing Makapropetiko” ay kumakatawan sa huling ulan sa makapropetikong kasaysayan ng hayop na mula sa lupa.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
La pluie de l’arrière-saison est la méthodologie employée pour produire le message. Il en est qui sont séduits parce qu’ils recherchent l’expérience de la pluie de l’arrière-saison sans chercher d’abord le message qui produit cette expérience. Les Églises pentecôtistes de la chrétienté constituent un exemple manifeste de cette séduction. Ce même type d’orientation erronée s’offre à ceux qui, certes, recherchent le message de la pluie de l’arrière-saison, mais refusent de rechercher la méthodologie qui identifie et établit le message de la pluie de l’arrière-saison. Sans la méthodologie correcte, le message correct ne peut être identifié. Sans le message correct, l’expérience correcte est une impossibilité.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
इस बाइबिलीय तथ्य का महत्व अधिकांश लोगों द्वारा पहचाना नहीं जाता, क्योंकि उन्होंने कभी इस संभावना पर विचार ही नहीं किया कि बाइबल का अध्ययन करने का एक ही सही तरीका है, और बाइबल का अध्ययन करने के अनेक गलत तरीके हैं। बाइबल का अध्ययन करने का गलत तरीका, जो बहुत दूर तक सबसे अधिक चुना जाता है, यह है कि लोग इस विषय में अन्य मनुष्यों की राय पर भरोसा करें कि बाइबल क्या सिखाती है। मनुष्यों में यह इतनी सामान्य समस्या है कि प्रत्येक कलीसिया अपने झुंड की इस झूठी समझी गई आवश्यकता का समाधान करने के लिए एक व्यवस्था संगठित करती है। वही झूठी आवश्यकता, अगुवों की एक ऐसी व्यवस्था स्थापित करने के झूठे कार्य को उत्पन्न करती है, जिनकी पहचान बाइबिलीय समझ के आध्यात्मिक विशेषज्ञों के रूप में की जाती है, जो अप्रशिक्षित झुंड की समझ को सही दिशा देंगे। बाइबल कलीसिया की संरचना के लिए एक अत्यंत सुव्यवस्थित व्यवस्था का उल्लेख अवश्य करती है, जिसमें प्राचीन, भविष्यद्वक्ता और शिक्षक सम्मिलित हैं, परंतु बाइबल कभी भी कलीसियाई संगठन की उस विकृति का समर्थन नहीं करती जो अगुवों की ऐसी व्यवस्था उत्पन्न करती है जिन्हें यह निर्धारित करने के लिए अभिषिक्त किया गया हो कि क्या सत्य है और क्या नहीं, और उसके बाद यह भी कि कौन विधर्मी है और कौन नहीं।
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
努力在神面前得蒙喜悦，作无愧的工人，按着正意分解真理的道。提摩太后书 2:15
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Umuyobozi w’itorero agomba guhanura, gucyaha, kwigisha no kurinda inyigisho z’ibinyoma hamwe n’abaziteza imbere; ariko buri wese muri twe agomba “kwiga kugira ngo” yerekane ko “yemerwa n’Imana,” binyuze mu “gusobanura neza ijambo ry’ukuri.” Mu kubikora, tugomba kumenya uburyo Bibiliya igaragaza ko ari bwo buryo nyabwo bwo gusobanura neza ijambo ry’ukuri. Igitabo cya Yesaya gishyira ahagaragara ibi bibazo mu rwego rw’imvura y’itumba rya nyuma, bityo ni ho tuzahera.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
На оня ден Господ със Своя твърд и велик и мощен меч ще накаже левиатана, бързия змей, да, левиатана, оня извратен змей; и ще убие змея, който е в морето. В оня ден запейте за нея: Лозе на червено вино. Аз, Господ, го пазя; ще го напоявам всеки миг; за да не го повреди някой, ще го пазя нощ и ден. Ярост няма в Мене; кой би Ми противопоставил в битка тръни и бодили? Бих преминал през тях, бих ги изгорил всички заедно. Или нека се хване за силата Ми, за да сключи мир с Мене; и ще сключи мир с Мене. Той ще направи идващите от Яков да пуснат корен; Израил ще разцъфти и ще пъпкува, и ще изпълни лицето на света с плод. Поразил ли го е, както порази ония, които поразяваха него? Или е убит според клането на ония, които бяха убити от него? С мярка, когато той пониква, Ти ще се препираш с него; Той задържа буйния Си вятър в деня на източния вятър. Затова чрез това ще бъде очистено беззаконието на Яков; и това е целият плод от премахването на греха му: когато направи всички камъни на олтара като варовикови камъни, строшени на късове, ашерите и кумирите няма да се изправят. Но укрепеният град ще запустее, и жилището ще бъде изоставено, и оставено като пустиня; там телето ще пасе, там ще ляга и ще изяжда клоните му. Когато клоните му изсъхнат, ще бъдат отчупени; жените идват и ги запалват; защото това е народ без разум; затова Оня, Който ги е създал, няма да им покаже милост, и Оня, Който ги е образувал, няма да им окаже благоволение. И ще стане в оня ден, че Господ ще отърси плода от течението на Реката до потока Египетски, и вие ще бъдете събрани един по един, о, чада Израилеви. И ще стане в оня ден, че великата тръба ще затръби, и ще дойдат ония, които бяха на път да загинат в асирийската земя, и изгонените в египетската земя, и ще се поклонят на Господа в светия хълм в Ерусалим. Исая 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Dans les articles précédents, nous avons abordé à plusieurs reprises l’« enseigne » qui est élevée pour appeler les autres enfants de Dieu à sortir de Babylone. Le dernier verset du chapitre vingt-sept d’Ésaïe traite de l’œuvre de l’enseigne lorsqu’il dit : « la grande trompette sonnera, et ils viendront, ceux qui étaient sur le point de périr dans le pays d’Assyrie ». L’Assyrie est un symbole de Babylone dans les derniers jours, et ceux qui entendent, dans ce verset, le message d’avertissement les appelant à sortir de Babylone viennent adorer avec ceux qui sont représentés comme les cent quarante-quatre mille, prophétiquement situés sur « la montagne sainte à Jérusalem ».
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
यो पद कहता है, “और उस दिन ऐसा होगा।” “वह दिन,” अर्थात वह दिन जब प्रकाशितवाक्य अध्याय अठारह की दूसरी वाणी परमेश्वर की अन्य सन्तानों को बाबुल में से बाहर बुलाती है, सम्पूर्ण अध्याय की पृष्ठभूमि है। प्रकाशितवाक्य अध्याय अठारह की दूसरी वाणी रविवार के विधि-नियम के समय पुकारती है, जब सूर की वेश्या स्मरण की जाती है।
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Na nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msishiriki katika dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Ufunuo 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
یەشایا بەشی بیست و حەوت، بە دەستنیشانکردنی هەمان ئەو ڕۆژە دەست پێ دەکات کە بەشەکەی پێ کۆتایی دێت، کاتێک دەڵێت: «لەو ڕۆژەدا یەزدان بە شمشێری توند و گەورە و بەهێزی خۆی لێڤیاسان، ئەو مارە بریندەرە، سزا دەدات، هەروەها لێڤیاسان، ئەو مارە پێچاوپێچە، و دە ئەژدیهایەی ناو دەریادا دەکوژێت.»
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Na sheria ya Jumapili hukumu ya Mungu ya utekelezaji, ya kulipiza kisasi, huanza juu ya falme za yule joka (Umoja wa Mataifa), mnyama (upapa) na nabii wa uongo (Marekani). Katika sheria ya Jumapili nabii wa uongo huangushwa kama ufalme wa sita wa unabii wa Biblia, na ukengeufu wa kitaifa huzaa maangamizi ya kitaifa. Sheria ya Jumapili ndipo hukumu za Mungu za utekelezaji huanza kuwaangukia joka, ambaye ni Shetani (na ambaye ufalme wake wa duniani unawakilishwa kama joka), mnyama na nabii wa uongo. Ni adhabu ya hatua kwa hatua, ianzayo katika sheria ya Jumapili. Mwanzo na mwisho wa sura ya ishirini na saba ya Isaya ni sheria ya Jumapili, na sura hiyo inawakilisha masuala mahsusi ambayo yameunganishwa moja kwa moja na historia inayoongoza hadi na inayofuata baada ya sheria ya Jumapili.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Nous considérons le chapitre vingt-sept, car il établit le cadre prophétique des chapitres vingt-huit et vingt-neuf. Dans ces chapitres, nous trouverons la définition de la pluie de l’arrière-saison en tant que méthodologie, ce qui nous permettra de comprendre la signification du fait de superposer les chapitres quatre et cinq de Daniel aux chapitres un à trois de Daniel. Après qu’Ésaïe, au chapitre vingt-sept, a identifié le commencement du châtiment progressif du royaume du dragon, il rapporte que, durant cette période, le peuple de Dieu reçoit l’ordre de « chanter pour elle ». Chanter pour qui ?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Jibu la swali la ni nani anayepaswa kuimbiwa linapatikana katika kichwa cha wimbo huo, kwa maana wanapaswa kuimba “shamba la mizabibu la divai nyekundu, ambalo Bwana hulilinda.” Kisa cha shamba la mizabibu ni kisa cha watu wa Mungu, nacho kinatajwa kwa mara ya kwanza na Isaya katika sura ya tano.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Maintenant, je chanterai pour mon bien-aimé un cantique de mon bien-aimé touchant sa vigne. Mon bien-aimé avait une vigne sur un coteau très fertile. Il l’entoura d’une clôture, en ôta les pierres, et y planta les ceps les plus excellents; il bâtit une tour au milieu d’elle, et y creusa aussi un pressoir. Puis il s’attendait à ce qu’elle produisît de bons raisins, mais elle produisit des raisins sauvages. Et maintenant, habitants de Jérusalem et hommes de Juda, jugez, je vous prie, entre moi et ma vigne. Qu’y avait-il encore à faire à ma vigne, que je n’aie pas fait pour elle? Pourquoi, quand j’attendais qu’elle produisît de bons raisins, a-t-elle produit des raisins sauvages? Maintenant donc, je vous ferai connaître ce que je vais faire à ma vigne: j’en ôterai la haie, et elle sera dévorée; j’en abattrai la muraille, et elle sera foulée aux pieds. Je la réduirai en ruine: elle ne sera ni taillée, ni cultivée; les ronces et les épines y croîtront; et je commanderai aux nuées de ne plus faire tomber de pluie sur elle. Car la vigne de l’Éternel des armées, c’est la maison d’Israël, et les hommes de Juda sont la plantation de ses délices; il avait attendu la droiture, et voici l’oppression; la justice, et voici les cris. Ésaïe 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Nan istwa kriz lwa dimanch lan, pèp Bondye a dwe chante chan jaden rezen an bay pèp Bondye a, paske chan an di: “Epi koulye a, O nou menm abitan Jerizalèm yo, ak mesye Jida yo, mwen priye nou, jije ant mwen menm ak jaden rezen mwen an.” Chan jaden rezen an se chan ki idantifye lefèt ke yon ansyen pèp alyans ap pase sou kote, pandan Bondye ap antre an alyans ak sila yo Pyè di konsènan yo: “Nan tan pase nou pa t yon pèp, men koulye a nou se pèp Bondye a.” Li idantifye ke pa t gen lapli ki te tonbe sou jaden rezen an, konsa li idantifye travay Eli a ki vini nan peryòd tan sa a, e ki sèl la menm ki kapab pwodui lapli pandan peryòd sa a. Nou konnen chan an pale sou lefèt ke yon pèp alyans ap pase sou kote, paske Kris te chante chan jaden rezen an bay ansyen Izrayèl, nan peryòd kote yo t ap pase ansyen Izrayèl sou kote, pandan an menm tan Bondye t ap antre an alyans ak Izrayèl espirityèl la.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Έναν άλλο παραβολήν ακούσατε: Ήτο κάποιος οικοδεσπότης, όστις εφύτευσεν αμπελώνα, και έβαλε φραγμόν ολόγυρα αυτού, και έσκαψεν εν αυτώ ληνόν, και ωκοδόμησε πύργον, και ενοικίασεν αυτόν εις γεωργούς, και απεδήμησεν εις χώραν μακράν· και όταν επλησίασεν ο καιρός των καρπών, απέστειλε τους δούλους αυτού προς τους γεωργούς, διά να λάβωσι τους καρπούς αυτού. Και οι γεωργοί, λαβόντες τους δούλους αυτού, άλλον μεν έδειραν, άλλον δε εφόνευσαν, άλλον δε ελιθοβόλησαν. Πάλιν απέστειλεν άλλους δούλους πλείονας των πρώτων· και έκαμον εις αυτούς ωσαύτως. Ύστερον δε πάντων απέστειλε προς αυτούς τον υιόν αυτού, λέγων· Τον υιόν μου θέλουσιν εντραπή. Αλλ’ όταν οι γεωργοί είδον τον υιόν, είπον μεταξύ αυτών· Ούτος είναι ο κληρονόμος· έλθετε, ας φονεύσωμεν αυτόν, και ας κατακρατήσωμεν την κληρονομίαν αυτού. Και πιάσαντες αυτόν, εξέβαλον έξω του αμπελώνος, και εφόνευσαν. Όταν λοιπόν έλθη ο κύριος του αμπελώνος, τι θέλει κάμει εις εκείνους τους γεωργούς; Λέγουσι προς αυτόν· Κακούς κακώς θέλει απολέσει αυτούς, και τον αμπελώνα θέλει ενοικιάσει εις άλλους γεωργούς, οίτινες θέλουσιν αποδώσει εις αυτόν τους καρπούς εν τοις καιροίς αυτών. Λέγει προς αυτούς ο Ιησούς· Δεν ανεγνώσατε ποτέ εν ταις γραφαίς, Λίθον τον οποίον απεδοκίμασαν οι οικοδομούντες, ούτος έγινε κεφαλή γωνίας· παρά Κυρίου έγινε αύτη, και είναι θαυμαστή εν οφθαλμοίς ημών; Διά τούτο σας λέγω, ότι θέλει αφαιρεθή αφ’ υμών η βασιλεία του Θεού, και θέλει δοθή εις έθνος κάμνον τους καρπούς αυτής. Και όστις πέση επί τον λίθον τούτον, θέλει συντριφθή· εις όντινα δε αν πέση, θέλει κατακονιορτοποιήσει αυτόν. Και ακούσαντες οι αρχιερείς και οι Φαρισαίοι τας παραβολάς αυτού, ενόησαν ότι περί αυτών λέγει. Ματθαίος 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Jésu ka kpɔkpo la, eya ŋutɔ tsɔ kpɔɖeŋu bubu kpe ha la ŋu enumake, esi wòha nu tso kpe si wogbe la ŋu, eye wòtsɔ woƒe ŋuɖoɖo la kple ha laƒe nuwuwu ƒe kpɔɖeŋu la ƒo ƒu, esi wògblɔ be, “Eya ta mele egblɔm na mi be, woaɖe Fiaɖuƒe si tso Mawu gbɔ la le mia si me, eye woatsɔe na dukɔ aɖe si ana eƒe kuwo.” Eye amesiame si ava dze kpe sia dzi la, egbã; gake amesiame si ŋuti kpe la ava dze la, atrɔ ezu ʋuʋudedi.” Nyagblɔɖi si gblɔ be “atrɔ ezu ʋuʋudedi” la, do go na Yesaya Blaeve-enyi, si gblɔ be, “wòawɔ vɔsamlekpui laƒe kpeawo katã woazu kpe siwo le abe kplewo ene si wowó kple ɖe ge ɖa; aƒemekpɔkpɔwo kple legbawo manɔ tsitre o.” Eveawo siaa katã nye nuɖoanyiwo tso gbugbɔgblɔ dɔ si Yosia wɔ la ŋu, ame si nɔ vɔvɔ̃ ge na ameawo siwo le ŋkeke mamlɛtɔwo me siwo gagblɔ “ɣeyiɣi adreawo” la afreshi, si nye kpe si dzi ameawo kpɔna avu si gbãna ame siwo gbe be yewoatsɔe le xɔsetɔme be eŋuti kpɔxɔnu.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
En el día de la ley dominical, tal como se representa en Isaías capítulo veintisiete, aquellos que «en otro tiempo no eran pueblo» han de cantar el cántico de la viña del Señor, de vino rojo. Estos artículos han señalado con frecuencia que no hay tercer mensaje sin un primero y un segundo mensaje. La ley dominical es el tercer mensaje, y el día de la ley dominical incluye la historia del primero y del segundo mensaje. En el capítulo veintisiete de Isaías, la ley dominical está identificando el período representado en Daniel capítulo uno, y luego nuevamente en Daniel capítulos uno al tres. Proféticamente, el día de la ley dominical en el capítulo veintisiete está identificando la historia del 11 de septiembre de 2001, cuando el primer mensaje fue investido de poder hasta la ley dominical que está por venir pronto.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Dá méə̀shì nū yìzù nà kə̀shí fù yà zāa kə̄ kà tìə̀ tàa shìn nì, kà yì kúnò kóon nì tìə̀ dùà nì; nà lə̀ kʉ̄rù kàn nì, kà kə̀shí kà fù yà zāa kə̄ kà nū zīì tìə̀shwà, kà kə̀ whore of Rome gù yī nì fì nì tìə̀shwà shìn.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Prèske mi, mu uan Lam i sanap long Maunten Saeon, na wantaim em i gat wan handret foti na foa tausen, ol i gat nem bilong Papa bilong em i rait long pes bilong ol. Na mi harim wanpela nek i kam long heven, olsem nek bilong planti wara, na olsem nek bilong bikpela pairap: na mi harim nek bilong ol man bilong pleim hap, ol i wok long pleim ol hap bilong ol: Na ol i singsing olsem wanpela nupela singsing long ai bilong sia king, na long ai bilong ol foa animal, na ol hetman: na i no gat wanpela man inap long lainim dispela singsing, sapos nogat dispela wan handret foti na foa tausen tasol, em ol dispela husat i bin kisim bek long graun. Dispela em ol husat ol meri i no bin dotiim ol; long wanem, ol i stap virgo. Dispela em ol husat i bihainim Lam long wanem ples em i go. Dispela em ol i bin kisim bek namel long ol manmeri, olsem ol namba wan kaikai bilong God na bilong Lam. Na long maus bilong ol i no bin painim wanpela giaman: long wanem, ol i stap nating long asua long ai bilong sia king bilong God. Revelesen 14:1–5.