The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Tau kisina long banis, na as bilong Daniel long tok klia long en i go long Belsasar, i makim laspela kot tok bilong heven long tupela man bilong strong em ol horn, em horn bilong ol apostet Ripablikan na horn bilong ol apostet Protestan bilong Yunaeted Stets. Namba wan histri bilong tupela, em bilong ol tumbuna papa husat i statim Yunaeted Stets na bilong ol painia bilong Adventism, ol i bin raitim klia tru; tasol ol skul na ol tok lukaut i stap insait long en, ol i bin putim long sait long “foa jeneresen”. Belsasar i soim stret tru dispela tok i tru.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
A si mkpa ịkọwapụta oge ziri ezi iji kpebie ihe ọgbọ pụtara, n’ihi na Okwu Chineke adịghị ada ada mgbe ọ bụla, ọ na-ekwukwa kpọmkwem na ọ bụ n’ọgbọ nke anọ ka Chineke na-emechi akwụkwọ ikpe n’ebe mba ndị nupụrụ isi megide uche Ya e kpughepụtara nọ.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Et Dieu prononça toutes ces paroles, en disant : Je suis l’Éternel, ton Dieu, qui t’ai fait sortir du pays d’Égypte, de la maison de servitude. Tu n’auras point d’autres dieux devant ma face. Tu ne te feras point d’image taillée, ni aucune ressemblance de ce qui est dans les cieux en haut, de ce qui est sur la terre en bas, ni de ce qui est dans les eaux au-dessous de la terre. Tu ne te prosterneras point devant elles, et tu ne les serviras point ; car moi, l’Éternel, ton Dieu, je suis un Dieu jaloux, qui punis l’iniquité des pères sur les enfants jusqu’à la troisième et à la quatrième génération de ceux qui me haïssent, et qui fais miséricorde jusqu’en mille générations à ceux qui m’aiment et qui gardent mes commandements. Exode 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Nislin di fundit, e ndaa rikci a profetike “gjenerata e katërt” e Izraelit t’lasht, si Gjon Pagzori ashtu edhe Krishti e identifikun atë gjeneratë si një gjeneratë nepërkash.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Tambalakla ya banyoka, mutashani ukwisa kuyowoya ifintu ifisuma, pantu imwe muli babi? Pantu akanwa kayowoya ukufuma ku fyengi ifyaisula mu mutima. Umuntu musuma afumya ifintu ifisuma mu cibiko cisuma ica mu mutima; kabili umuntu mubi afumya ifintu ifyabipa mu cibiko cibipa. Lelo nde mubula ukuti, pa cebo conse ica ubupuba ico abantu bakayowoya, bakapela ulubuto pali ico pa bushiku bwa bupingushi. Pantu ku fyebo fyobe ukalungamikwa, kabili ku fyebo fyobe ukalepaiwa. Mateo 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Wɔ asase so aboa no awo ntoatoaso a etwa to mu no, ɔkasa sɛ ɔwɔ (ɔtɛtɛboa). Efi 1863, de besi Kwasida mmara no so no, Republican abɛn no afi United States Amansan Mmara no ho akɔ akyirikyiri. Nhyira a Onyankopɔn de maa ɔman no dan n’akyɛde maa ɔmanfo ne wɔn akannifo koma fii wɔn asɛyɛde so sɛ wɔbɛbɔ nnyinasosɛm a ɛmaa ahonya ne yiyedi a na wɔaba abegye mu no ho ban, na wɔwerɛ fii adwene a ɛkyerɛɛ agyanom a wɔhyehyɛɛ ɔman no kwan no, bere a wɔyɛɛ krataa kronkron no a ɛmaa ahonya ne yiyedi no, na akyiri yi wɔmaa saa ahonya ne yiyedi no seduu wɔn. Wɔannye wɔn ani mfii krataa kronkron no atirimpɔw no so nko, na mmom wɔsan werɛ fii wɔn asɛyɛde sɛ wɔbɛkora nnyinasosɛm a ɛwɔ krataa no mu no so.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Od roku 1863 aż do czasu ustawy niedzielnej prawdziwy protestancki róg (adwentyzm) odwracał się od swoich fundamentalnych prawd, ustanowionych przez Boga za pośrednictwem służby Williama Millera. Błogosławieństwa, którymi Bóg obdarzył adwentyzm, odwróciły serca obywateli i przywódców od ich odpowiedzialności za strzeżenie zasad, które wydały duchowe bogactwo, jakim zaczęli się cieszyć, i zapomnieli oni o celu pionierów w wydaniu poselstwa przedstawionego na dwóch świętych tablicach, które miało ustanowić prorocze bogactwo, jakiego mieli strzec i które mieli głosić.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
स्वामीने सीनाय पर्वतावर प्राचीन इस्राएलाशी करार केला तेव्हा, त्याने आपल्या दहा नियमांचा समावेश असलेल्या दोन पवित्र पट्ट्या दिल्या, ज्या त्याच्या लोकांबरोबरच्या त्याच्या करारसंबंधाचे प्रतीक ठरणार होत्या. जेव्हा त्याने वार्षिक सणांची स्थापना केली, तेव्हा त्याने निर्देश दिला की पेंटेकोस्टच्या वेळी उचलून दाखविल्या जाणाऱ्या दोन भाकऱ्यांचे अर्पण असावे. त्या दोन भाकऱ्यांचे डोलविण्याचे अर्पण हे पवित्रस्थानातील सेवेतले एकमेव अर्पण होते, ज्याच्या तयारीत खमीर (मानवी पाप, द्वेष, दुष्टता आणि ढोंगीपणाचे प्रतीक) समाविष्ट असणे अपेक्षित होते.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Votre sujet de gloire n’est pas bon. Ne savez-vous pas qu’un peu de levain fait lever toute la pâte ? Ôtez donc le vieux levain, afin que vous soyez une nouvelle pâte, comme vous êtes sans levain. Car Christ, notre Pâque, a été immolé pour nous. Célébrons donc la fête, non avec du vieux levain, ni avec le levain de malice et de méchanceté, mais avec les pains sans levain de la sincérité et de la vérité. 1 Corinthiens 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Ngalesosikhathi, kwathi sekubuthene ixuku elikhulu elingenakubalwa labantu, baze banyathelana, waqala ukusho kubafundi bakhe kuqala kukho konke ukuthi: Xwayani imvubelo yabaFarisi, engukuzenzisa. Luka 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
দোলা-অর্ঘ্যরূপে উত্তোলিত সেই দুই দোলিত রুটি এক লক্ষ চুয়াল্লিশ হাজারের পতাকার প্রতীক ছিল; তারা পাপী হলেও, ঈশ্বরের শক্তির মাধ্যমে নিজেদের মধ্যে থাকা বিদ্বেষ, দুষ্টতা ও কপটতার খামির দূর করেছিল। রুটির মধ্যে যে খামির ছিল, তা মানুষেরই (পাপীদেরই) প্রতীক; যারা মালাখি তৃতীয় অধ্যায়ে উল্লিখিত চুক্তির দূতের চুল্লির অগ্নিতে “পক্ব” হওয়ারূপে চিত্রিত শোধন-প্রক্রিয়ার মাধ্যমে পাপকে জয় করেছিল। সেই রুটিগুলি “স্বর্গীয় রুটি”-রও প্রতীক ছিল, কারণ অর্পণের সময় সেগুলিকে দোলা-অর্ঘ্যরূপে স্বর্গের দিকে উত্তোলিত করা হইত।
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
À la Pentecôte, lorsque s’accomplit la typologie des deux pains qui, au fil des années, avaient été offerts lors de la fête de la Pentecôte, les disciples du Christ commencèrent l’œuvre consistant à appeler un autre groupe (le second pain) à sortir du monde des Gentils. Il y aurait alors deux pains, tous deux purifiés du péché (levain).
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Iitheyibhile ezimbini zeMithetho Elishumi zaba ngumqondiso wobudlelane bomnqophiso kaSirayeli wamandulo, yaye izonka ezimbini zokunyuswa zimumela ubudlelane bomnqophiso nebandla lamaKristu okuqala. Ekuqaleni kwembali yerhamncwa lomhlaba, iitheyibhile ezimbini ezingcwele zikaHabakuki zanikelwa njengomqondiso wobudlelane bomnqophiso bukaSirayeli wanamhlanje, uphondo lokwenyaniso lobuProtestanti, kanye njengoko uMgaqo-siseko ongcwele wanikelwa kuphondo lweRiphabhlikhi. INkosi ngoku ibiza ikhulu elinamashumi amane anesine amawaka ukuba lime njengomkhosi onamandla, yaye xa lenjenjalo, liya kuphakanyiswa libe ngumnikelo wokunyuswa (iflegi) njengoko liphoswa ezikweni elitshiswe kasixhenxe ngakumbi.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Ff nnọchianya ahụ na-anọchi anya iwu nke Iwu Iri ahụ, ọ na-anọchikwa anya ndị na-eje ije n’ọkụ ite-ọkụ ahụ ebe Achịcha dị ndụ nke Eluigwe nọ n’akụkụ ha, nakwa ndị na-akwado ozizi ndị bụ isi e ji mee ihe nnọchianya n’elu mbadamba nsọ abụọ nke Habakkuk. A na-anọchitekwa akara ndị ahụ niile n’ime ndị àmà abụọ nke Mkpughe isi nke iri na otu.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Le jugement de Belshatsar représente le témoignage porté contre les deux cornes de la bête de la terre. Au temps de ce jugement, il y avait une femme (une Église) qui comprenait que le seul homme dans le royaume capable de reconnaître et d’interpréter l’écriture était Daniel.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
وكذلك قد سمعتُ عنك أنك تستطيع أن تأتي بالتفاسير وتحلّ المعضلات؛ فالآن إن استطعتَ أن تقرأ الكتابة وتُعرّفني بتفسيرها، تُلبَس الأرجوان، وتُجعل قلادة من ذهب في عنقك، وتكون المتسلّط الثالث في المملكة. حينئذٍ أجاب دانيال وقال قدّام الملك: لتكن عطاياك لنفسك، وهبْ مكافآتك لغيري؛ غير أني سأقرأ الكتابة للملك وأُعرّفه بتفسيرها.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Ey ey kongeko, Nzambe Oyo-Aleki-Likolo apesaki Nebukadanesare, tata na yo, bokonzi, monene, nkembo, mpe lokumu. Mpe mpo na monene oyo apesaki ye, bato nyonso, bikólo nyonso, mpe minɔkɔ nyonso, bazalaki kolenga mpe kobanga liboso na ye: moto oyo alingaki, abomaki ye; mpe moto oyo alingaki, abikisaki ye; mpe moto oyo alingaki, atombolaki ye; mpe moto oyo alingaki, akitisaki ye. Kasi tango motema na ye etombwamaki, mpe makanisi na ye ekómaki makasi na lolendo, alongolamaki na kiti na ye ya bokonzi, mpe balongolaki nkembo na ye epai na ye. Mpe abenganamaki longwa na bana ya bato; mpe motema na ye ekómisamaki lokola ya banyama, mpe esika na ye ya kofanda ezalaki elongo na ba-âne ya zamba: bazalaki koleisa ye matiti lokola bangɔmbɛ, mpe nzoto na ye ezalaki kozwa mayi ya mamwɛ ya likoló; kino ayebaki ete Nzambe Oyo-Aleki-Likolo azali koyangela na bokonzi ya bato, mpe ete atyaka likoló na yango moto nyonso oyo alingi.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
আর তুমি, হে বেলশৎসর, তার পুত্র, এই সমস্ত জেনেও তোমার হৃদয় নম্র করনি; বরং স্বর্গের প্রভুর বিরুদ্ধে নিজেকে উচ্চে তুলেছ; আর তাঁর গৃহের পাত্রসমূহ তোমার সম্মুখে আনা হয়েছে, এবং তুমি, তোমার প্রধানগণ, তোমার স্ত্রীগণ ও তোমার উপপত্নীগণ তাতে দ্রাক্ষারস পান করেছ; আর তুমি রৌপ্য, সোনা, পিতল, লোহা, কাঠ ও পাথরের সেই দেবতাদের প্রশংসা করেছ, যারা দেখে না, শোনে না, জানেও না; কিন্তু যে ঈশ্বরের হাতে তোমার প্রাণশ্বাস, এবং যাঁর অধীনে তোমার সমস্ত পথ, তাঁকে তুমি মহিমান্বিত করনি। তখনই তাঁর কাছ থেকে হাতের অংশ প্রেরিত হল, এবং এই লেখাটি লেখা হল। আর এই সেই লেখা, যা লেখা হয়েছিল: মেনে, মেনে, তেকেল, উপারসীন। বিষয়টির ব্যাখ্যা এই: মেনে; ঈশ্বর তোমার রাজ্য গণনা করেছেন এবং তার সমাপ্তি ঘটিয়েছেন। তেকেল; তুমি দাঁড়িপাল্লায় ওজন করা হয়েছ, এবং তোমাকে অপূর্ণ পাওয়া গেছে। পেরেস; তোমার রাজ্য বিভক্ত করা হয়েছে, এবং মাদীয় ও পারসীয়দের দেওয়া হয়েছে।
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Na Belshaza akaamuru, naye wakamvika Danieli nguo za zambarau, wakamvika mkufu wa dhahabu shingoni mwake, na kutangazwa habari zake kwamba atakuwa mtawala wa tatu katika ufalme. Usiku huo Belshaza, mfalme wa Wakaldayo, akauawa. Naye Dario, Mmedi, akautwaa ufalme, akiwa amepata umri wa yapata miaka sitini na miwili. Danieli 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Sa pagpatuman han balaud han Domingo ha Estados Unidos, mapupuno na an kopa han karat-an ngan an kopa han panahon han pagsulay, para ha nasud ngan para han apostatang Republikano nga sungay ngan han apostatang Protestante nga sungay; kay an Dios magbubuhat na nga iya “gin-ihap” (an ikaunom) nga “ginhadian, ngan gintapos na ini.” An duha nga sungay, ngan an nasud, mahihimo na nga “gintimbang ha timbangan” (han paghukom nga nagaganap ha santuaryo) “ngan nakita nga kulang.” An Estados Unidos uston mahihimo nga “binahin,” samtang magsusunod an girra sibil ngan an despotismo, ngan katapos ihahatag ini ngadto han ikapito ngan ikawalo nga mga ginhadian han tagna han Biblia.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
அமோரியரைப்பற்றி கர்த்தர் கூறியது: “நான்காம் தலைமுறையில் அவர்கள் மீண்டும் இங்கே வருவார்கள்; ஏனெனில் அமோரியரின் அக்கிரமம் இன்னும் நிறைவடைந்ததில்லை.” இந்த ஜனங்கள் தங்கள் விக்கிரகாராதனையினாலும் கெடுபிடிகளினாலும் வெளிப்படையாகப் பிரசித்திபெற்றிருந்தபோதிலும், அவர்கள் தங்கள் அக்கிரமத்தின் கிண்ணத்தை இன்னும் நிரப்பி முடிக்கவில்லை; ஆகையால், அவர்களை முற்றிலும் அழிக்கும்படி தேவன் இன்னும் கட்டளையிடவில்லை. தெய்வீக வல்லமை குறிப்பிடத்தக்க விதத்தில் வெளிப்படுத்தப்படுவதை அந்த மக்கள் காணவேண்டியது; அதனால் அவர்கள் எந்தவித சாக்கும் இல்லாதவர்களாயிருப்பார்கள். இரக்கமுள்ள ஸிருஷ்டிகர்த்தா, நான்காம் தலைமுறைவரை அவர்களுடைய அக்கிரமத்தைச் சகித்துக்கொள்ள மனமாயிருந்தார். பின்னரும் நன்மைக்கான எந்த மாற்றமும் காணப்படாவிட்டால், அவர்கள்மேல் அவருடைய நியாயத்தீர்ப்புகள் விழவேண்டியிருந்தது.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
« Avec une exactitude infaillible, l’Infini tient encore compte de toutes les nations. Tandis que sa miséricorde est offerte par des appels à la repentance, ce compte demeurera ouvert ; mais lorsque les chiffres atteindront un certain montant que Dieu a fixé, le ministère de sa colère commencera. Le compte sera clos. La patience divine cessera. Il n’y aura plus de supplication de miséricorde en leur faveur. »
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
«Пророк, прозирая сквозь века, видел это время, представленное его взору. Народы этого века были получателями беспримерных милостей. Им были дарованы избраннейшие из небесных благословений, но против них записаны возросшие гордость, корыстолюбие, идолопоклонство, презрение к Богу и низкая неблагодарность. Они быстро завершают свой счёт с Богом. »
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
«Але те, що примушує мене тремтіти, — це той факт, що ті, хто мав найбільше світла й привілеїв, стали оскверненими панівним беззаконням. Під впливом неправедних, які їх оточують, багато хто, навіть із тих, що сповідують істину, охололи й піддалися могутній течії зла. Загальна зневага, яку виявляють до справжнього благочестя та святості, приводить тих, хто не перебуває в тісному єднанні з Богом, до втрати шани до Його Закону. Якби вони йшли за світлом і корилися істині від серця, то цей святий Закон здавався б їм іще дорожчим саме тоді, коли ним так нехтують і відкидають його. Чим очевиднішою стає неповага до Божого Закону, тим виразнішою стає межа розмежування між тими, хто його дотримується, і світом. Любов до божественних приписів зростає в одного класу настільки, наскільки в іншого класу зростає зневага до них. »
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“क्राइसिस चट्दो ओंदा नेड़े आ रिहा ऐ। तेजी कन्नै फुल्दे आंकड़े दस्सदे न कि परमेशरे दी मुलाकाती दा बख्त लगभगे आई गेआ ऐ। भलेई ओ सजा देने च हिचकिचांदा ऐ, तां बी ओ सजा देगा, ते ओह् बी छेती। जेड़े लोक उजाले च चलदे न, ओ नेड़े आंदे खतरे दे निशान वेखनगे; पर उं’नें खामोशी च, बेपरवाही भरी उडीक च बैठी नेई रहणा, इस भरोसे कन्नै अपने आप गी ढाढस नेई देणा कि मुलाकाती दे दिन परमेशर अपने लोकें गी बचाई रखेगा। इसदे बिलकुल उलट। उं’नें एह् समझणा चाहिदा ऐ कि होरें गी बचाण लेई लगन कन्नै मेहनत करना उं’ना दा फर्ज ऐ, मदद लेई मजबूत विश्वास कन्नै परमेशर वल्ल तकदे होए। ‘धर्मी मनुख दी असरदार, तप्त प्रार्थना बहुता कुछ करदी ऐ।’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
Le levain de la piété n’a pas entièrement perdu sa puissance. Au temps où le danger et l’abaissement de l’Église seront à leur comble, le petit groupe de ceux qui se tiennent dans la lumière soupirera et gémira à cause des abominations qui se commettent dans le pays. Mais c’est plus particulièrement en faveur de l’Église que leurs prières monteront, parce que ses membres agissent à la manière du monde.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Maombi ya bidii ya waaminifu hawa wachache hayatakuwa bure. Wakati Bwana atakapotokea kama mkombozi wa kisasi, atakuja pia kama mlinzi wa wote wale ambao wameihifadhi imani katika usafi wake na kujilinda wasitiwe doa na ulimwengu. Ni wakati huu ambapo Mungu ameahidi kuwapatia haki wateule Wake wamwombao mchana na usiku, ijapokuwa amewavumilia kwa muda mrefu.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
Amri ni huu: “Pita katikati ya mji, katikati ya Yerusalemu, ukatie alama juu ya vipaji vya nyuso vya watu wanaougua na kulia kwa sababu ya machukizo yote yanayofanyika katikati yake.” Hawa wanaougua na kulia walikuwa wakitangaza maneno ya uzima; walikuwa wamekemea, kushauri, na kusihi. Baadhi ya wale waliokuwa wakimdharau Mungu walitubu na kunyenyekeza mioyo yao mbele Zake. Lakini utukufu wa Bwana ulikuwa umeondoka katika Israeli; ingawa wengi bado waliendelea na maumbo ya dini, nguvu na uwepo Wake vilikosekana.” Testimonies, juzuu ya 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Wɔn a Daniel gyina hɔ ma wɔn bere a ogyinaa Belshazzar anim no, wɔn a wonim “Future for America” no, ɛno akyi no wobegye Daniel “atade kɔkɔɔ,” “sika kɔkɔɔ kɔnmuade,” na wɔbɛpae mu aka sɛ wɔn ne “ahemman no mu sodifoɔ a ɔto so abiɛsa.” Kɔkɔɔ yɛ mmakanfo no agyiraehyɛde ne wɔn kɔla, wɔn a wonya Agya no agyapade no fã abien, wɔn a wɔyɛ apem ɔha aduanan anan no.
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. Revelation 14:4.
هؤلاء هم الذين لم يتنجّسوا مع النساء، لأنهم أبكار. هؤلاء هم الذين يتبعون الخروف حيثما ذهب. هؤلاء اشتروا من بين الناس باكورةً لله وللخروف. رؤيا 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
E rua aua taro e hāpaitia ra ei tapa‘o, o te matahiapo ïa (te mau hotu matamua), tei tu‘u-hia te hoê fī nēnē‘a i nia i tō rātou rima.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
जब वह प्रसव-वेदना में थी, तब एक ने अपना हाथ बाहर निकाला; और दाई ने उसका हाथ पकड़कर उस पर लाल रंग का धागा बाँध दिया, और कहा, यह पहले निकला है। परन्तु ऐसा हुआ कि जब उसने अपना हाथ भीतर खींच लिया, तो देखो, उसका भाई निकल आया; तब उसने कहा, तू यह कैसी रीति से निकल आया? यह टूट पड़ना तुझ ही पर हो; इस कारण उसका नाम फारेस रखा गया। इसके पश्चात उसका भाई निकला, जिसके हाथ पर लाल धागा बँधा हुआ था; और उसका नाम जारह रखा गया। उत्पत्ति 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
ការលើកឡើងជាលើកដំបូងអំពី «ពណ៌ក្រហមស្រអាប់» នៅក្នុងព្រះគម្ពីរ គឺនៅពេល «សេរ៉ា» ដែលជាកូនច្បង ហើយឈ្មោះរបស់គាត់មានន័យថា «ពន្លឺដែលកំពុងរះឡើង» បានចេញមកមុន ក្នុងចំណោមកូនភ្លោះដែលយូដាបានបង្កើត។ មាតា គឺតាម៉ារ (ដែលបានប្រព្រឹត្តដូចជាស្ត្រីពេស្យា) ជាភរិយារបស់កូនប្រុសអាក្រក់របស់យូដាដែលបានស្លាប់ទៅហើយ។ សេរ៉ា «ពន្លឺដែលកំពុងរះឡើង» បានមកពីកុលសម្ព័ន្ធយូដា ហើយមានខ្សែពណ៌ក្រហមស្រអាប់ចងនៅលើដៃរបស់គាត់។ «ផារ៉េស» មានន័យថា បំបែកចេញ ហើយគាត់តំណាងឲ្យអ្នកទាំងឡាយដែលបំបែកខ្លួនចេញពីអំណាចប៉ាបា ហើយចេញពីបាប៊ីឡូន ក្នុងអំឡុងវិបត្តិនៃច្បាប់ថ្ងៃអាទិត្យ។
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Ligne écarlate” était aussi le signe qui protégea la prostituée de Jéricho, lorsque la ville de Jéricho fut détruite.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Voir, quand nous entrerons dans le pays, tu attacheras ce cordon de fil écarlate à la fenêtre par laquelle tu nous as fait descendre; et tu feras venir auprès de toi, dans ta maison, ton père, ta mère, tes frères et toute la maison de ton père. Et il arrivera que quiconque sortira des portes de ta maison pour aller dans la rue, son sang retombera sur sa tête, et nous en serons innocents; mais quiconque sera avec toi dans la maison, son sang retombera sur notre tête, si quelque main se porte sur lui. Et si tu divulges cette affaire qui est la nôtre, nous serons quittes du serment que tu nous as fait prêter. Et elle dit: Selon vos paroles, qu’il en soit ainsi. Puis elle les fit partir, et ils s’en allèrent; et elle attacha le cordon écarlate à la fenêtre. Josué 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Danieli giydirilen al qırmızı libas, onun o zaman yukarı kaldırılan iki sallamalık çörekten ilki olan yüz kırk dört bini temsil ettiğini gösterir. Çörekler olarak onlar, çarmıha gerilişe gidişi sırasında umumi salonda kendisine al qırmızı bir kaftan verilen Gökten gelen Ekmeği temsil ederler. İsa’ya al qırmızı bir kaftanın verildiği umumi salonu simgeleyen Belşassar’ın ziyafet salonunda, bu kaftan “Amerika İçin Gelecek”te hemen önümüzde bulunan krizi anlayanlara verilir.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Puis les soldats du gouverneur emmenèrent Jésus dans le prétoire, et ils rassemblèrent auprès de lui toute la cohorte. Ils le dépouillèrent et le revêtirent d’un manteau écarlate. Matthieu 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Vazi aliyopewa wale wanaowakilishwa na Danieli ni vazi la Kristo la haki, ambalo ni jeupe.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Réjouissons-nous et soyons dans l’allégresse, et rendons-lui gloire; car les noces de l’Agneau sont venues, et son épouse s’est préparée. Et il lui a été donné de se revêtir d’un fin lin, éclatant et pur; car le fin lin, ce sont les œuvres justes des saints. Apocalypse 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
La robe donnée à ceux qui sont représentés comme Daniel est à la fois écarlate et blanche, car leurs robes ont été lavées avec le savon du foulon, par le foulon de Malachie, chapitre trois, lorsqu’il purifie les fils de Lévi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Ke koan a zin ni lâi huna hi tu nge châwng thei ang? A lo lang huna hi tu nge ding nghet thei ang? A chhan chu, amah chu sawrkar siamṭhatna meial anga ni a, puanzâr sawina soap anga ni bawk. Tin, amah chu tangka siamṭhatna leh thianghlimtirtu anga ṭhu ang a; Levi fapate chu a thianghlimtir ang a, rangkachak leh tangka angin a tithianghlim ang; chutichuan anni chu Lalpa hnenah felnaah thawhlâwm an hlan theih nân. Malaki 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Le vêtement est blanc, mais seulement parce qu’il a été lavé dans le sang écarlate de l’Agneau.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Aɛ Yesu Kristo so, ɔno ne dansefo nokwafo no, na ɔno ne nea odi kan fii awufo mu sɔre bae, na ɔno ne asase so ahemfo no sodifo. Ɔno a ɔdɔɔ yɛn, na ɔde n’ankasa mogya hohoroo yɛn fii yɛn bɔne mu no, na wayɛ yɛn ahemfo ne asɔfo ama Onyankopɔn ne n’Agya; ɔno na anuonyam ne tumi wɔ no daa daa. Amen. Adiyisɛm 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
La première mention d’une chaîne d’or apparaît lorsque Joseph est établi à la tête de l’Égypte.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Na Farao akamwambia Yosefu, Tazama, nimekuweka juu ya nchi yote ya Misri. Farao akavua pete yake mkononi mwake, akaivaa mkononi mwa Yosefu, akamvika mavazi ya kitani nzuri, na kumtia mkufu wa dhahabu shingoni mwake; akampandisha katika gari la pili alilokuwa nalo; nao wakapaza sauti mbele yake, Pigeni magoti; naye akamweka kuwa mtawala juu ya nchi yote ya Misri. Farao akavua pete yake mkononi mwake, akaivaa mkononi mwa Yosefu, akamvika mavazi ya kitani nzuri, na kumtia mkufu wa dhahabu shingoni mwake. Mwanzo 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Bikalani oyo Farao aponaki Yozefe mpo azala mokonzi likoló ya Ejipito ezalaki ete Yozefe akokaki kolimbola ndɔtɔ ya Farao ya “mbala nsambo,” na boyokani na mopɛpɛ ya kobebisa ya “mopɛpɛ ya ɛsti.”
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Na Faro sɛe Yusuf ho asɛm no, ɔkae se, Wɔ me dae mu no, hwɛ, na migyina asubɔnten no ano: na hwɛ, anantwi akron a wɔn honam ayɛ srɔnn, na wɔn ho yɛ fɛ, fi asubɔnten no mu bae; na wodidii wɔ sare bi mu: na hwɛ, anantwi akron foforo fii wɔn akyi bae, a wɔyɛ mmerɛw na wɔn ho nyɛ fɛ koraa na wɔn honam asen, a menhunuu wɔn bɔne saa da wɔ Misraim asase nyinaa so: na anantwi a wɔasen na wɔn ho nyɛ fɛ no wee anantwi akron a edi kan no a wɔadɔ srɔnn no: na bere a wɔawe wɔn no, na wontumi nhu sɛ wɔawe wɔn; na na wɔn ho da so ara nyɛ fɛ, sɛnea na ɛte mfiase no. Enti manyanee. Na mehuu wɔ me dae mu bio, na hwɛ, atoko mmɛtɛw akron puee dua baako mu, a ayɛ ma na eye: na hwɛ, atoko mmɛtɛw akron, a awow, asen, na apuei mframa a efi apuei fam abɔ no, puee wɔn akyi: na mmɛtɛw a asen no wee mmɛtɛw akron pa no: na mekaa eyi kyerɛɛ nkonyaayi no; nanso na obiara nni hɔ a obetumi akyerɛ me ase. Na Yusuf ka kyerɛɛ Faro se, Faro dae no yɛ baako: Onyankopɔn ada nea ɔrebɛyɛ no adi akyerɛ Faro. Genesis 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
ژوزف خواب فرعون را بر پایهٔ اصلِ «خط بر خط» تعبیر کرد، زیرا نخست به فرعون آگاهانید که آن دو خواب یکی هستند. سپس واژهٔ «هفت» را که با «گاوها» و «خوشهها» مرتبط بود، بهعنوان نمادها تعبیر نمود. واژهٔ «هفت» در این عبارت همان واژهای است که در لاویان بیستوشش به «هفت زمان» ترجمه شده است. ژوزف «هفت» را بهعنوان نمادِ هفت سال، یا دو هزار و پانصد و بیست روز، تعبیر کرد. ژوزف و دانیال هر دو در حالِ تعبیرِ نمادی از «هفت زمان»ِ لاویان بیستوشش بودند.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Farao unelmassa nälänhädän aiheuttivat tähkäpäät, jotka olivat “itätuulen polttamia”. Rivi rivin päälle, kuten Joosef sitä suoraan käyttää, “itätuuli” osoittaa, että islam tuottaa sen nälänhädän ja taloudellisen romahduksen ajanjakson, joka alkaa silloin, kun Joosefille ja Danielille annetaan kultainen kaulaketju, mikä kuvaa lipun korottamista maailmalle (Joosefin Egyptille) sekä Jumalan toisen lauman kutsumista ulos (Danielin) Babylonista.
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Les deux cornes des États-Unis sont représentées par toutes les puissances de la prophétie biblique qui sont figurées comme deux nations. Cela comprendrait la France, qui se compose prophétiquement de Sodome et de l’Égypte, ainsi que d’Israël, qui était constitué des royaumes du Nord et du Sud, et aussi de l’Empire médo-perse. Les deux cornes de la Médie-Perse, au chapitre huit de Daniel, indiquent que l’une des cornes du royaume s’élève en dernier.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Puis je levai les yeux, et je regardai; et voici, il se tenait devant le fleuve un bélier qui avait deux cornes: et les deux cornes étaient hautes; mais l’une était plus haute que l’autre, et la plus haute s’éleva la dernière. Daniel 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Les deux cornes de la Médo-Perse représentent les deux cornes de la bête de la terre; par conséquent, l’une des cornes de la bête de la terre doit être plus élevée et s’élever la dernière. Au temps de la fin, en 1798, le règne de la bête de la terre commença, et la corne du protestantisme fut conduite au mont Carmel par Élie le prophète, représenté par William Miller. Il devait y avoir un affrontement manifestant une distinction entre le vrai prophète et le faux prophète, lequel devait s’accomplir lors de l’épreuve du mont Carmel, qui eut lieu du 11 août 1840 au 22 octobre 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
मिलरवादी एडवेंटवाद को ईश्वरीय प्रबन्ध द्वारा सच्चे भविष्यद्वक्ता के रूप में उसी समय पहचाना गया, जब संयुक्त राज्य अमेरिका के प्रोटेस्टेंट संप्रदाय लौटकर पोपीय रोम की पुत्रियाँ बन गए। 1863 में, मिलरवादी एडवेंटवाद का सच्चा प्रोटेस्टेंट सींग उसी सहभागिता में लौट आया जिसमें धर्मत्यागी प्रोटेस्टेंटवाद था, क्योंकि वे एलिय्याह के सन्देश को अस्वीकार करने के अपने क्रमिक कार्य का आरम्भ करते हुए, बाइबल-अध्ययन की उसी भ्रष्ट पद्धति में लौट गए जो धर्मत्यागी प्रोटेस्टेंटवाद की थी। इसी समयावधि में संयुक्त राज्य का गृहयुद्ध आरम्भ हुआ। (ध्यान दें कि जब पवित्र आत्मा को अस्वीकार किया जाता है, तब दूसरा आत्मा अधिकार कर लेता है, और उसका परिणाम सदा युद्ध होता है।) तब वह राष्ट्र प्रत्यक्ष रूप से, राजनीतिक रूप से और भविष्यवाणीय रूप से विभाजित हो गया। उस समय से रिपब्लिकनवाद का सींग दो प्रमुख राजनीतिक दलों के बीच एक निरन्तर तीव्र होती हुई संघर्षावस्था में बना रहने वाला था।
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
À partir de 1863, symbole de division, car cette année-là se situait au cœur même de la guerre civile entre le Nord et le Sud, il se produisit deux factions politiques de la corne républicaine et deux factions de la corne protestante, constituées des partis démocrate et républicain, ainsi que de protestants apostats observateurs du dimanche et observateurs du sabbat. La division en deux de l’une et l’autre corne fut typifiée, aux jours du Christ, par les Sadducéens et les Pharisiens. Une classe rejetait ouvertement les principes fondateurs, et l’autre professait soutenir les principes fondateurs, mais les remplaçait finalement par des traditions et des coutumes humaines.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Le 11 septembre 2001, la période d’épreuve de l’image de la bête fut inaugurée prophétiquement, et elle atteint son point culminant à la loi du dimanche, ou au festin d’ivresse de Belshazzar. La loi du dimanche est la marque qui atteste que l’union de l’Église et de l’État est pleinement développée. À ce moment-là, les deux cornes du républicanisme apostat et du protestantisme apostat deviennent une seule corne apostate, et c’est alors que Daniel est fait la troisième corne, ou le troisième dirigeant, ou la véritable corne protestante qui s’élève en dernier et qui est plus haute, car c’est alors qu’il est élevé comme une bannière.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Joseph et Daniel constituent la même ligne de prophétie; car, ligne sur ligne, tous les prophètes identifient les derniers jours. Tous deux reconnurent les « sept temps » lorsqu’ils les virent. Le « vent d’est » de l’islam s’introduit sous la muraille, tandis qu’ils donnent à Belshatsar et à Pharaon leur interprétation de ce qu’est le « Future for America ». Ils sont revêtus de la « robe écarlate » de la justice du Christ, laquelle est la « robe blanche » ainsi rendue telle par le sang du Christ. Ils sont élevés comme une bannière et représentés comme une couronne, ou une chaîne d’or, en devenant le troisième souverain qui monte plus haut et qui monte en dernier.
We will continue with Daniel chapter six, in the next article.
Nous poursuivrons avec le chapitre six de Daniel dans le prochain article.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“В ту последнюю ночь безумного нечестия Валтасар и его вельможи довершили меру своей вины и вины Халдейского царства. Более рука Божия, удерживавшая зло, не могла отвращать надвигавшееся бедствие. Через многообразные проявления Своего провидения Бог стремился научить их благоговению пред Своим законом. «Врачевали мы Вавилон, но не исцелился», — объявил Он о тех, чей суд теперь достигал до небес (Иеремии 51:9). По причине странного развращения человеческого сердца Бог, наконец, нашёл необходимым произнести непреложный приговор. Валтасару надлежало пасть, а его царству — перейти в иные руки.” Пророки и цари, 530.