All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Le baporofeta bohle ba bua ka bofelo ba lefase, ’me baporofeta bohle ba kopana ’me ba fella bukeng ea Tšenolo. Bukeng ea Tšenolo, mola o tšoanang o tsoela pele joalokaha bukeng ea Daniele, hobane ke buka e le ’ngoe. Melao-motheo ena eohle ea boporofeta e se e ngotsoe ka tieo lihloohong tse fetileng. Bukeng ea Tšenolo, re tsebisoa hore pejana feela mohau o koaloa ho na le boporofeta bo neng bo tiisitsoe bo senoloang. Lihlooho tsena li ’nile tsa hlahisa likarolo tsa boporofeta tse amanang le molaetsa o bukeng ea Tšenolo o seng o senoloa joale. Molaetsa hase ’nete e le ’ngoe feela ea boporofeta, ’me karolo e ’ngoe le e ’ngoe ea molaetsa o seng o senoloa e oela sehlopheng sa Tšenolo ea Jesu Kreste.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Le message est descellé juste avant la clôture du temps de grâce, lorsque « le temps est proche ». Les livres de Daniel et de l’Apocalypse, en relation avec le commentaire tiré des écrits de l’Esprit de prophétie, sont très précis quant au processus associé au descellement d’un message prophétique. C’est le Lion de la tribu de Juda qui accomplit le descellement, et, lorsqu’il le fait, il emploie une méthode ordonnée pour présenter le message. Il reçoit le message du Père, lequel est représenté comme tenant la Bible telle qu’elle est scellée de sept sceaux. Le Lion de la tribu de Juda, qui est aussi le rejeton de David et l’Agneau qui a été immolé, prend le livre de la main du Père et en ôte les sceaux.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
ئىسا ئاندىن بۇ خەۋەرنى جىبرىئىلگە بېرىدۇ؛ جىبرىئىل بولسا باشقا پەرىشتىلەر بىلەن بىللە بۇ خەۋەرنى بىر پەيغەمبەرگە يەتكۈزىدۇ، ئۇ پەيغەمبەر بۇ خەۋەرنى يېزىپ، ئىبادەتخانىلارغا ئەۋەتىدۇ. پەيغەمبەرلىك خەۋىرىنىڭ پېچىنى ئېچىش ۋاقتى يېقىنلاشقاندا، بۇ خەۋەرنىڭ ئېچىلىشى ئۈچ باسقۇچلۇق بىر سىناق جەريانىنى پەيدا قىلىدۇ؛ بۇ جەريان پەيغەمبەرنىڭ يازمىسىنىڭ نىشان ئوقۇرمەنلىرى بولغان ئىبادەتخانا ئىچىدىكى كىشىلەرنى سىنايدۇ، ھەمدە شۇ ئىبادەتخانا ئەزالىرىنىڭ ئايرىم-ئايرىم ئىنكاسىغا ئاساسەن، ئۇلار ئۆزلىرىنىڭ ئىككى تۈرنىڭ بىرىگە مەنسۇپ ئىكەنلىكىنى بەلگىلەيدۇ. پېچى ئېچىلغان بۇ خەۋەر ئارقىلىق پەيدا بولغان بىلىمنىڭ ئېشىشىنى قوبۇل قىلغانلار «دانالار» دەپ تونۇلىدۇ؛ قوبۇل قىلمىغانلار بولسا دانىيال تەرىپىدىن «رەزىللەر»، مەتتا تەرىپىدىن بولسا «ئەخمەقلەر» دەپ ئاتىلىدۇ.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
「最後の預言的奥義の開封」に関わるこれらすべての要素は、黙示録第十七章九節において取り上げられ、強調されている。なぜなら、その節は、二つの種類の礼拝者を試すことになるイエス・キリストの黙示の一要素を示しているからである。すなわち、その節の警告の旗印に続くメッセージを理解するのは「賢い者たち」であることを示すことによって、そうしているのである。
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ha nantsi ingqondo enobulumko. Iintloko ezisixhenxe ziintaba ezisixhenxe, ahleli phezu kwazo umfazi. Kanjalo kukho ookumkani abasixhenxe: abahlanu bawile, omnye ukho, omnye akakafiki; yaye xa efika, umelwe kukuhlala ithuba elifutshane. Irhamncwa elalikhona, elingasekhoyo, nalo ngokwalo lingelesibhozo, yaye lingelabasixhenxe, lize liye entshabalalweni. ISityhilelo 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
La « pensée qui a de la sagesse » est la pensée des « sages ». Les « sages » comprennent l’accroissement de la connaissance, et l’accroissement de la connaissance qui est représenté immédiatement après le marqueur prophétique, lequel identifie une vérité qui sera comprise par les sages et rejetée par les méchants, est la vérité associée aux royaumes de la prophétie biblique exposés dans les versets qui suivent. Ces versets constituent la dernière illustration des royaumes de la prophétie biblique, et ce qui est descellé dans les derniers jours, c’est que ces huit royaumes ont aussi été représentés dans la première illustration des royaumes de la prophétie biblique, au chapitre deux de Daniel.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
Wahayiga runta wuxuu taageeraa fahamka xaddidan ee boqortooyooyinka waxsii-sheegista Kitaabka Quduuska ah oo ka mid ahaa mid ka mid ah jawharadihii Miller, hase ahaatee wuxuu u iftiimay toban jeer ka sii dhalaal badan, waayo wuxuu xambaarsan yahay run aad uga badan tii ay Milleriyiintu ka fahmeen meeshii taariikhdooda ee xaddidnayd, waxaana uu matalaa imtixaan sida uu u matalo tirada “toban,” iyo sida uu u matalo iftiinka digniinta ah ee hordhaca digniinta “halkan waxaa ku jirta maanka leh xigmad,” oo si nebiyad ahaan loo fasiray sidan: runta soo socota waxay imtixaanaysaa kaniisadaha loo diro farriinta la furfuray wax yar ka hor xidhitaanka wakhtiga nimcadu socoto.
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
Dans Apocalypse dix-sept, Jean fut transporté dans le désert des mille deux cent soixante années de ténèbres papales. Il fut placé à l’extrême fin de cette période, en 1798, ce qui est exactement la même période de l’histoire où il fut placé dans Apocalypse treize.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Et je me tins sur le sable de la mer, et je vis monter de la mer une bête, qui avait sept têtes et dix cornes, et sur ses cornes dix couronnes, et sur ses têtes un nom de blasphème. Apocalypse 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
L’« sable de la mer » représente 1798, car il représente le point de vue historique à partir duquel il fut montré à Jean la papauté (la bête de la mer) au passé, ainsi que les États-Unis (la bête de la terre) en train de s’élever, puis, finalement, de parler comme un dragon lors de la loi du dimanche imminente. Alors la bête de la terre contraint le monde à accepter l’« image de la bête », laquelle parlerait et ferait appliquer une législation dominicale sur le monde entier.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Katika wakati ambapo Upapa, ukiwa umeondolewa nguvu zake, ulilazimishwa kuacha mateso, Yohana aliona mamlaka mpya ikitokea ili kuiga sauti ya yule joka, na kuendeleza kazi ile ile ya kikatili na ya kukufuru. Mamlaka hii, ya mwisho kupigana vita dhidi ya kanisa na sheria ya Mungu, imewakilishwa na mnyama mwenye pembe zinazofanana na za mwanakondoo. Wanyama walioutangulia walikuwa wametoka katika bahari; lakini huyu alitokea kutoka katika nchi, akiwakilisha kuinuka kwa amani kwa taifa ambalo aliliashiria—Marekani.” Signs of the Times, February 8, 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
جان در فصل هفدهم نیز به همان چشمانداز تاریخی برده میشود تا واپسین عرضهٔ پادشاهیهای نبوّتِ کتابمقدّس را دریافت کند. پادشاهیها در حالی که او در آن چشمانداز ایستاده است، به او ارائه میشوند. نخست به او اعلام میگردد که آن وحش هم کلیسا و هم دولت را در اختیار دارد، زیرا آن زن نه تنها بر هفت سر، بلکه بر هفت کوه نیز نشسته است. نشستنِ آن فاحشهٔ عظیم بدین معناست که او همان کسی است که بر وحش سوار است، و آن که بر وحش سوار است، همان کسی است که وحش را در اختیار دارد.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
이고 네가 본 그 여자는 땅의 왕들을 다스리는 큰 성이라. 요한계시록 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
Le mot « règne » signifie tenir et dominer sur. Un cavalier domine la bête en tenant les rênes. La papauté domine sur sept têtes et aussi sur sept montagnes. Au chapitre deux de Daniel, Daniel informe Nebucadnetsar qu’il est la « tête » d’or. Au chapitre sept d’Ésaïe, une « tête » désigne aussi un roi, une capitale ou un royaume.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Car le chef de la Syrie, c’est Damas, et le chef de Damas, c’est Retsin; et dans soixante-cinq ans, Éphraïm sera brisé, au point de ne plus être un peuple. Et le chef d’Éphraïm, c’est Samarie, et le chef de Samarie, c’est le fils de Remalia. Si vous ne croyez pas, certainement vous ne subsisterez pas. Ésaïe 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Le pape, qui est la femme montée sur la bête, règne sur tous les rois de la terre. Ces rois sont représentés comme « dix rois », lesquels constituent la puissance du dragon des derniers jours. Ce sont les rois avec lesquels la prostituée de Tyr se livre à la fornication. Ces « dix rois » ont été contraints d’accepter l’autorité de la papauté, mais le principal roi parmi ces dix rois est les États-Unis. Les États-Unis sont donc aussi représentés par Achab, le roi des dix royaumes du nord d’Israël. Le nombre « sept » signifie « complet », et lorsque la papauté est dépeinte comme régnant sur les rois de la terre, elle règne aussi sur les dix rois et elle est assise sur les sept têtes.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Nansi igitekerezo gifite ubwenge, kuko abanyabwenge bo mu minsi ya nyuma bakoresha uburyo bw’“umurongo ku wundi murongo,” kandi bamenya ko buri kimenyetso cy’ubutegetsi bwa Leta indaya itegekaho kigaragaza ukuri kumwe. Kandi ategeka no ku misozi irindwi, kandi Abamillerite bagaragaje ko “umusozi” mu buhanuzi bwa Bibiliya ari ikimenyetso cy’ubwami, ariko kandi bagaragaje ko ibimenyetso bifite ubusobanuro burenze bumwe.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Les montagnes sont aussi un symbole de l’Église. Dans les Écritures, la « glorieuse montagne sainte » représente l’Église de Dieu.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
La parole qu’Ésaïe, fils d’Amots, a vue au sujet de Juda et de Jérusalem. Et il arrivera, dans les derniers jours, que la montagne de la maison de l’Éternel sera établie au sommet des montagnes, et qu’elle s’élèvera au-dessus des collines; et toutes les nations y afflueront. Et des peuples nombreux s’y rendront et diront: Venez, et montons à la montagne de l’Éternel, à la maison du Dieu de Jacob; et il nous enseignera ses voies, et nous marcherons dans ses sentiers; car de Sion sortira la loi, et de Jérusalem la parole de l’Éternel. Ésaïe 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
“Nyumba ya Bwana” ni kanisa Lake, nayo ni “mlima.” Yule kahaba mkuu ameketi juu ya milima saba, hivyo ikidhihirisha kwamba anatawala juu ya makanisa yote, kama vile anavyotawala juu ya wafalme wote. Ana mamlaka juu ya makanisa yote na juu ya falme zote katika ulimwengu wote.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Ang pananan-awon nga giila ni Isaias nga miabut kaniya “mahitungod sa Juda ug Jerusalem,” nga atong bag-o lang gikutlo, nagapadayon, ug mao gihapon kini ang mao rang teksto sa kapitulo upat; ug sumala kang Isaias, mao gihapon kini ang “maong adlaw” nga ang mga tawo nagaingon, “Umari kamo, ug mangadto kita sa bukid sa Ginoo, sa balay sa Dios ni Jacob.” Nianang maong yugto sa panahon, “pito ka mga babaye” ang gihisgutan.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
E naquele dia sete mulheres lançarão mão de um homem, dizendo: Nós comeremos o nosso próprio pão, e vestiremos as nossas próprias roupas; tão-somente deixa-nos ser chamadas pelo teu nome, para tirar o nosso opróbrio. Naquele dia o Renovo do Senhor será belo e glorioso, e o fruto da terra será excelente e formoso para os que tiverem escapado de Israel. E acontecerá que aquele que ficar em Sião, e o que permanecer em Jerusalém, será chamado santo, a saber, todo aquele que está inscrito entre os vivos em Jerusalém; quando o Senhor lavar a imundícia das filhas de Sião, e expurgar do meio dela o sangue de Jerusalém, com o espírito de juízo e com o espírito de ardor. E o Senhor criará sobre toda a habitação do monte Sião, e sobre as suas assembleias, uma nuvem e fumaça de dia, e o resplendor de um fogo flamejante de noite; porque sobre toda a glória haverá proteção. E haverá um tabernáculo para sombra contra o calor do dia, e para refúgio, e para esconderijo contra a tempestade e contra a chuva. Isaías 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
"ਦਿਨ" ਜੋ ਯਸਾਯਾਹ ਦੇ ਦਰਸ਼ਨ ਦਾ ਵਿਸ਼ਾ ਹੈ, ਉਹ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦੇ ਗਿਆਰ੍ਹਵੇਂ ਅਧਿਆਇ ਦੇ ਮਹਾਨ ਭੂਚਾਲ ਦੀ "ਘੜੀ" ਹੈ। ਬੁੱਧੀਮਾਨ, ਜਿਨ੍ਹਾਂ ਨੇ 18 ਜੁਲਾਈ 2020 ਦੀ ਨਿਰਾਸ਼ਾ ਤੋਂ "ਮੁੜ ਆਉਣ" ਦੀ ਚੇਤਾਵਨੀ ਨੂੰ ਸਵੀਕਾਰ ਕੀਤਾ ਹੈ, ਅਤੇ ਲੇਵੀਆਂ ਦੀ ਪੁਸਤਕ ਛੱਬੀ ਦੇ ਮੰਗਾਂ ਨੂੰ ਪੂਰਾ ਕੀਤਾ ਹੈ, ਅਤੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਹਿਜ਼ਕੀਏਲ ਦੀ ਪਹਿਲੀ ਭਵਿੱਖਬਾਣੀ ਦੁਆਰਾ ਇਕੱਠਾ ਕੀਤਾ ਗਿਆ ਹੈ, ਉਹ ਮੋਹਰਬੰਦ ਕੀਤੇ ਜਾਂਦੇ ਹਨ ਜਦੋਂ ਉਹ ਇਸਲਾਮ ਦੀਆਂ ਚਾਰ ਹਵਾਵਾਂ ਬਾਰੇ ਹਿਜ਼ਕੀਏਲ ਦਾ ਦੂਜਾ ਸੰਦੇਸ਼ ਸਵੀਕਾਰ ਕਰਦੇ ਹਨ। ਫਿਰ ਉਹ ਝੰਡੇ ਵਾਂਗ ਆਕਾਸ਼ ਵੱਲ ਉੱਪਰ ਉਠਾਏ ਜਾਂਦੇ ਹਨ, ਅਤੇ ਬਾਬਲ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦੇ ਹੋਰ ਬੱਚੇ ਬਾਬਲ ਵਿੱਚੋਂ ਬਾਹਰ ਆਉਣ ਦੀ ਪੁਕਾਰ ਦਾ ਜਵਾਬ ਦੇਣਾ ਸ਼ੁਰੂ ਕਰਦੇ ਹਨ, ਜੋ ਭੂਚਾਲ ਵੇਲੇ, ਅਰਥਾਤ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਵੇਲੇ, ਸ਼ੁਰੂ ਹੁੰਦੀ ਹੈ। ਪਰਮੇਸ਼ੁਰ ਦੀ ਹੋਰ ਭੇੜ ਇਹ ਸੰਦੇਸ਼ ਸੁਣਦੀ ਹੈ ਕਿ ਬਾਬਲ ਵਿੱਚੋਂ ਬਾਹਰ ਆਓ, ਅਤੇ ਉਹ ਘੋਸ਼ਣਾ ਕਰਦੇ ਹਨ, "ਆਓ, ਅਤੇ ਅਸੀਂ ਯਹੋਵਾਹ ਦੇ ਪਹਾੜ ਉੱਤੇ, ਯਾਕੂਬ ਦੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਘਰ ਨੂੰ ਚੜ੍ਹੀਏ।"
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Ni sa “oră” aceea, marea curvă începe să-și cânte cântecele și să curvească împreună cu împărații pământului. Cei care nu sunt scriși în cartea vieții Mielului urmează curva, iar bisericile lor ajung sub autoritatea ei. Aceste biserici sunt înfățișate de Isaia ca „șapte femei”. Aceste „șapte femei” sunt „șapte munți” peste care papalitatea va stăpâni, pe măsură ce Statele Unite constrâng întreaga lume să ridice un chip al fiarei care va vorbi și va face ca toți să primească semnul autorității papale.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
七人の「女が一人の男をつかむ」のであり、その「男」とは、パウロが「罪の人」と特定しているその「人」である。その試練の時期において、「エルサレムに残る者、エルサレムにとどまる者は聖と呼ばれる。すなわち、エルサレムにあって生ける者としてしるされている者はみな、そう呼ばれる」のである。神の民とは、その時代において、その名がいのちの書、すなわち世の基の置かれる前からほふられた小羊の書に記されている者たちである。他方、「罪の人」をつかむもう一方の部類の者たちは、黙示録第十三章においてその罪の人を拝む者たちである。
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
کۆ هدەمهەمى ئەوانەى لەسەر زەوى نیشتەجێن، کڕنۆشى ئەو دەبەن، ئەوانەى ناوەکانیان لە پەرتووکی ژیانی بەرخەکەی سەربڕاو لە بنچینەی جیهانەوە نەنووسراون. ئەگەر کەسێک گوێی هەبێت، با ببیستێت. ئاشکراکردنەوەی 13:8، 9
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
“မဟာမြေငလျင်” ၏ “နာရီ” သည် တနင်္ဂနွေဥပဒေ အကျပ်အတည်းဖြစ်ပြီး၊ ထိုအရာသည် စုံစမ်းစစ်ဆေးသော တရားစီရင်ခြင်း၏ နိဂုံးချုပ်ဖြစ်သည်။ ထိုတရားစီရင်ခြင်းသည် သင်၏အမည်ကို အသက်စာအုပ်၌ မှတ်သွင်းထားသည်ကို တွေ့ရှိသလော၊ မတွေ့ရှိသလော ဆိုသောအပေါ်၌ အခြေခံထားသည်။ ထို့ကြောင့် ထိုအချိန်၌ အသက်စာအုပ်နှင့် ဆက်နွှယ်မှုအားဖြင့် ကိုယ်စားပြုထားသော လူတန်းစားနှစ်ရပ်သည် တရားစီရင်ခြင်း၏ အဆုံးသတ်အခန်းကဏ္ဍများကို တိတိကျကျ ဖော်ထုတ်ပြသလျက်ရှိသည်။ “အပြစ်၏လူ” ကို ဆုပ်ကိုင်ထားသူတို့သည် မိမိတို့ “ကိုယ်ပိုင်မုန့်ကို စားမည်၊ ကိုယ်ပိုင်အဝတ်ကို ဝတ်မည်” ဟု ကြေညာကြသော်လည်း၊ သူတို့၏ အဓိကဆန္ဒမှာ “ကိုယ်တော်၏ အမည်ဖြင့် ခေါ်ဝေါ်ခြင်းခံရရန်” ဖြစ်သည်။
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Ils conserveront leur propre déclaration doctrinale de croyances (mangeront leur propre pain), et garderont leur profession confessionnelle (leur propre vêtement), mais accepteront le nom de l’« homme de péché ». Le nom de l’« homme de péché » est « catholique », ce qui signifie « universel ». Ceux qui s’attachent à l’« homme de péché » souhaitent devenir partie de l’« Église universelle », qui est l’Église catholique. Ils désirent cette relation afin d’« ôter » leur « opprobre ».
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
Die „Schmach“ betrifft zwei bedeutende Elemente des Tieres, das in den letzten Tagen über alle Kirchen und alle Nationen herrscht. In der „Stunde des großen Erdbebens“ in Offenbarung elf „kommt das dritte Wehe schnell“. Das „dritte Wehe“ ist der Islam. In der „Stunde des großen Erdbebens“ in Offenbarung elf erschallt die siebte Posaune. Die siebte Posaune ist der Islam. Der Islam schlägt in der „Stunde des großen Erdbebens“ zu; denn alle Posaunen sind die prophetischen Werkzeuge, deren Gott sich im Gericht über die erzwungene Sonntagsverehrung im Verlauf der gesamten Weltgeschichte bedient hat.
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Lorsque la « ruine nationale » des États-Unis sera provoquée, lors de la loi dominicale imminente, « les nations se mettront en colère ». Dans la prophétie biblique, c’est l’islam qui met les nations en colère, comme le représente la première mention de l’islam dans le livre de la Genèse.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
आर प्रभु के दूत ने उससे कहा, देख, तू गर्भवती है, और एक पुत्र जनेगी, और उसका नाम इश्माएल रखना; क्योंकि प्रभु ने तेरे दुःख को सुना है। और वह वनमानुष होगा; उसका हाथ हर एक मनुष्य के विरुद्ध होगा, और हर एक मनुष्य का हाथ उसके विरुद्ध होगा; और वह अपने सब भाइयों के साम्हने निवास करेगा। उत्पत्ति 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
“याम्बु” बुगुनि दिनारि तिनि इस्लामनि धरम। दैज्लांनि चर्च आरो फृथिविनि जाथायफोर सानैथियुनाइ जातिसंघनि निउ वर्ल्ड अर्डारनि गाहायाव आवगासिनो, जाय काथलिक चर्चनि सासनगाहायाव दं। पोपआ गोबां-फृथिवि बिबुंनि सायाव बहिनानै थागोन, जेरै कन्स्तान्टिनआ 330 ख्रिस्टाब्दाव पोपतंत्रखौ उफा थासारि खालामदोंमोन। जाथायफोरआ इस्लामआ मान्थ्रिखौ आननाय जुझारिनि मुंसे फिसाजों फोरमान खालामनायनि सोलायखौ खालामनो हानाय जोंथायखौ, खालि मुंसे एकजुटनि एफर्टजोंनो साधायनो हायोमोन बिदिनो थिननो, आरो बेखायनो मुंसे नैतिक अधिकारनि गाहायाव नुजाथिनो थाखाय लागोन, जायखौ युनाइटेड स्टेट्सआ रोमन चर्च बिदिनो जोर गोनां खालामगोन। जेरै जस्टिनियानआ 533 ख्रिस्टाब्दाव काथलिक चर्चखौ बेनि गेदेर अधिकारखौ दिहुनदोंमोन, जेरैमोन बुरजायनि जाथाय आवफेर जागायो। युनाइटेड स्टेट्सआ बेनि मिलिटारि बाहादुरिजों फृथिविखौ बोरैथिनानै आज्ञा मानहोनो बाध्य खालामगोन, जेरै क्लोभिसआ 496 ख्रिस्टाब्दाव काथलिक चर्चनि थाखाय खालामदोंमोन। रेवेलेशन थारटिननि बर्स दुइनि बुरजाय फिन आवफेर जागायगोन।
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Og dyret, som jeg så, var lik en leopard, og dets føtter var som en bjørns føtter, og dets munn som en løves munn; og dragen ga det sin kraft og sin trone og stor myndighet. Åpenbaringen 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Une fois l’image érigée, alors les rois de la terre, qui auront été irrités par les attaques de l’islam, reconnaîtront que l’« opprobre » universel contre l’islam, dont on se sera servi pour faire naître l’image mondiale de la bête, n’était pas l’« opprobre » qui préoccupait réellement le « homme de péché » (Jézabel). Trop tard, le monde découvrira que Jézabel ne se soucie aucunement de l’islam, mais que son cœur désire tuer Élie, comme Hérodiade tua Jean-Baptiste.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
“ඥානය ඇති මනස” යනු “ඥානවන්තයන්ගේ මනස” වන අතර, “ඥානවන්තයෝ” යනු පරීක්ෂණ කාලය අවසන් වීමට මඳක් පෙර, යූදා ගෝත්රයේ සිංහයා වන තැනැන්වහන්සේ යේසුස් ක්රිස්තුස්වහන්සේගේ එළිදරව්ව මුද්රා විවෘත කරන විට උපදින “දැනුමේ වර්ධනය” තේරුම්ගන්නා අයයි.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
En hij zeide tot mij: Verzegel de woorden der profetie van dit boek niet, want de tijd is nabij. Wie onrecht doet, dat hij nog meer onrecht doe; en wie vuil is, dat hij nog vuiler worde; en wie rechtvaardig is, dat hij nog meer rechtvaardig zij; en wie heilig is, dat hij nog meer geheiligd worde. Openbaring 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
Les « sept têtes sont sept montagnes, sur lesquelles la femme est assise », ce qui représente la vérité selon laquelle la papauté régnera à la fois sur l’Église et sur l’État. Les symboles ont plus d’une signification, et ils doivent être définis et compris d’après le contexte du passage où ils sont présentés. L’argument est avancé que ce verset identifie les têtes comme étant les montagnes ; dès lors, quelle justification y aurait-il à établir une distinction entre les têtes (l’art de gouverner l’État) et les montagnes (le gouvernement ecclésiastique) ? Cette distinction est établie dans les chapitres sept et huit de Daniel. Au chapitre sept, la Rome païenne et la Rome papale sont toutes deux identifiées comme étant « différentes » des bêtes qui les ont précédées.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Ngati ndima ya chisanu ndi chiwiri yaikidwa pa ndima ya chisanu ndi chitatu (mzere pa mzere), timapeza mu ndima ya chisanu ndi chitatu nyanga yaing’ono ya Roma, ikugwedera pakati pa mwamuna, mkazi, mwamuna, mkazi. Chizindikiro chimodzi (nyanga yaing’ono) chimene chimaimira maulamuliro awiri. M’ndima zimenezo, nyanga ndi ufumu, ndipo ufumu ulinso mutu. Mu ndima ya chisanu ndi chitatu, nyanga yaing’ono imaimira maufumu awiri, ufumu wachinayi ndi wachisanu wa uneneri wa Baibulo. Nyanga yaing’ono mwachizindikiro imaimira maufumu awiri, ndipo maufumu awiri amene imaayimira ndi maufumu amene amadziwitsa kuphatikizana kwa ukatswiri wa boma ndi ukatswiri wa mpingo. Mitu isanu ndi iwiri, imene ilinso mapiri asanu ndi awiri, imaimira maufumu awiri, ndipo ufumu umodzi ndi ukatswiri wa mpingo ndipo winawo ndi ukatswiri wa boma.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
ဒံယေလ အခန်းကြီး ၂ ၌ ဤပရောဖက်ပြုသဘောသင်္ကေတအတွက် အခြားသော သက်သေခံချက်တစ်ရပ်လည်း ရှိသည်။ အကြောင်းမူကား ထိုနေရာ၌ မီလာရိုက်များက ရောမ၏ စတုတ္ထနိုင်ငံတော်ဟု နားလည်ခဲ့ကြသော နောက်ဆုံးနိုင်ငံတော်ကို သံနှင့် မြေစေးဖြင့် ကိုယ်စားပြုထားသည်။ သံနှင့် မြေစေးကို ပေါင်းစပ်ထားသော်လည်း အမှန်အားဖြင့် သံသည် မြေစေးနှင့် မပေါင်းစည်းတတ်ပေ။ သို့ရာတွင် Sister White သည် “သံနှင့် မြေစေး” အပေါ် မှတ်ချက်ပြုရာ၌၊ ဒံယေလ အခန်းကြီး ၈ ၏ ချိုငယ်နှင့်၊ တောင်များလည်း ဖြစ်ကြသော ဗျာဒိတ်ကျမ်း ၁၇ ၏ ဦးခေါင်းများက ကိုယ်စားပြုသကဲ့သို့၊ ၎င်းကို ဘာသာရေးအာဏာရေးနှင့် နိုင်ငံရေးအာဏာရေးတို့၏ သင်္ကေတအဖြစ် သတ်မှတ်ဖော်ပြထားသည်။
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
«Nous sommes parvenus à un temps où l’œuvre sacrée de Dieu est représentée par les pieds de la statue, dans lesquels le fer était mêlé à l’argile bourbeuse. Dieu a un peuple, un peuple choisi, dont le discernement doit être sanctifié, qui ne doit pas devenir profane en posant sur le fondement du bois, du foin et du chaume. Toute âme qui est fidèle aux commandements de Dieu verra que le trait distinctif de notre foi est le sabbat du septième jour. Si le gouvernement honorait le sabbat comme Dieu l’a commandé, il se tiendrait dans la force de Dieu et dans la défense de la foi qui a été une fois pour toutes transmise aux saints. Mais les hommes d’État soutiendront le faux sabbat, et ils mêleront leur foi religieuse à l’observance de cet enfant de la papauté, le plaçant au-dessus du sabbat que le Seigneur a sanctifié et béni, l’ayant mis à part pour que l’homme le garde saint, comme un signe entre Lui et Son peuple pendant mille générations. Le mélange de l’art ecclésiastique et de l’art politique est représenté par le fer et l’argile. Cette union affaiblit toute la puissance des Églises. Le fait d’investir l’Église de la puissance de l’État produira de mauvais résultats. Les hommes ont presque dépassé le point de la longanimité de Dieu. Ils ont engagé leur force dans la politique, et se sont unis à la papauté. Mais le temps viendra où Dieu punira ceux qui ont annulé Sa loi, et leur œuvre mauvaise retombera sur eux-mêmes.» The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
“Na scena która przedstawia dzieło Chrystusa dla nas oraz stanowcze oskarżenie Szatana przeciwko nam, Jozue stoi jako arcykapłan i zanosi prośbę w imieniu ludu Bożego, zachowującego Jego przykazania. Jednocześnie Szatan przedstawia lud Boży jako wielkich grzeszników i przedkłada przed Bogiem wykaz grzechów, do których przez całe ich życie kusił ich, aby je popełniali, i nalega, aby z powodu ich przestępstw zostali wydani w jego ręce na zagładę. Utrzymuje, że nie powinni być chronieni przez usługujących aniołów przed sprzysiężeniem zła. Jest pełen gniewu, ponieważ nie może związać ludu Bożego w snopy razem ze światem, aby uzyskać od niego całkowitą uległość. Królowie i władcy, i zwierzchnicy nałożyli na siebie znamię antychrysta i są przedstawieni jako smok, który idzie, aby prowadzić wojnę ze świętymi — z tymi, którzy zachowują przykazania Boże i mają wiarę Jezusa. W swojej nieprzyjaźni przeciwko ludowi Bożemu okazują się także winnymi wyboru Barabasza zamiast Chrystusa.”
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
«خدا با جهان منازعهای دارد. هنگامی که دادگاه داوری برپا شود و کتابها گشوده گردد، او حسابی هولناک برای رسیدگی دارد؛ حسابی که اگر مردمان بهواسطهٔ فریبها و اغواهای شیطانی کور و افسونزده نبودند، همین اکنون جهان را به ترس و لرزه میافکند. خدا جهان را برای مرگ پسر یگانهاش به حساب خواهد کشید؛ همان کسی که جهان، به هر معنای واقعی، او را از نو مصلوب کرده و در آزار قوم او در معرض رسوایی آشکار قرار داده است. جهان مسیح را در شخص مقدسین او رد کرده است، و پیامهای او را با رد کردن پیامهای انبیا، رسولان، و پیامآوران او نپذیرفته است. آنان کسانی را که همکاران مسیح بودهاند رد کردهاند، و برای این امر باید حساب پس بدهند.» Testimonies to Ministers, 38, 39.