In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Dans les chapitres dix-sept et dix-huit de l’Apocalypse, un ange présente à Jean la vision du jugement de la papauté. Dans l’exposé de son jugement final, les royaumes de la prophétie biblique sont représentés.
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.
Et voici l’intelligence qui a de la sagesse. Les sept têtes sont sept montagnes, sur lesquelles la femme est assise. Ce sont aussi sept rois : cinq sont tombés, un est, l’autre n’est pas encore venu ; et quand il sera venu, il doit demeurer peu de temps. Et la bête qui était, et qui n’est plus, est elle-même un huitième roi, et elle est du nombre des sept, et elle va à la perdition. Apocalypse 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Johan alikuwa amehamishwa kiroho hadi mwaka wa 1798, ambapo anaelekezwa kwamba zile vichwa saba juu ya mnyama aliyembeba yule mwanamke wa kipapa zilikuwa wafalme saba. Mfalme ni ufalme, na ufalme pia ni kichwa katika unabii wa Biblia. Katika mwaka wa 1798, falme tano zilikuwa zimeanguka na mmoja alikuwa akitawala wakati huo. Ufalme wa saba ulikuwa bado wa wakati ujao, nao uliwakilishwa na wafalme kumi. Kisha Johan aliarifiwa kwamba ufalme wa nane ulikuwa mnyama wa kipapa, ambaye alikuwa miongoni mwa wale saba. Upapa ulikuwa ufalme wa tano, nao ulikuwa umepata jeraha la mauti, hivyo basi jeraha lake la mauti litakapoponywa, ndipo unakuwa kichwa cha nane kilicho miongoni mwa vile saba.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Sa Daniel dos, ang unang apat na kaharian ay ang Babilonia, Medo-Persia, Gresya, at Roma. Ang apat na literal na kahariang iyon ay kumakatawan din sa apat na espirituwal na kaharian, at sama-sama nilang tinutukoy ang walong hari, o mga ulo, ng Apocalipsis disisiyete, sapagkat laging inilalarawan ni Jesus ang wakas ng isang bagay sa pamamagitan ng pasimula ng isang bagay. Ang Daniel kabanata dos ang unang pagbanggit sa mga kaharian ng hula sa Biblia, at ang Apocalipsis disisiyete ang huli, kaya kinakailangang magkaayon ang mga ito, sapagkat ang Dios ay hindi kailanman nagbabago.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Pfalz la quinta reginanza che era cadida nel 1798 era Babilonia spirituala, il papato. La sesta reginanza che era al potere nel 1798 era il regno a due corna che era stato prefigurato dal regno a due corna dei Medi e dei Persiani. La settima reginanza, che consiste di dieci re, i quali nel 1798 non erano ancora venuti, è il governo mondiale unico, che era stato prefigurato dalla Grecia, il governo mondiale unico di Alessandro il Grande. L’ottava testa, che era delle sette, era la quinta reginanza che aveva ricevuto una ferita mortale, eppure visse di nuovo quando la ferita mortale fu guarita.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Le jugement de la grande prostituée a lieu à l’« heure » de la crise de la loi du dimanche, c’est-à-dire durant une période de temps qui commence avec la loi du dimanche aux États-Unis et se poursuit au cours de l’histoire jusqu’à la clôture du temps de grâce pour l’humanité. En cette « heure », qui dans Daniel est désignée comme « aux jours de ces rois », Dieu établira Son royaume. En cette « heure », la pluie de l’arrière-saison est en train d’être déversée.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Mvua ya mwisho inawajia wale walio safi—wakati huo wote wataipokea kama ilivyokuwa hapo awali.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
« Lorsque les quatre anges lâcheront prise, le Christ établira Son royaume. Nul ne recevra la pluie de l’arrière-saison, sinon ceux qui font tout ce qu’ils peuvent. » Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Kumiminayo ang pagbubuhos ng huling ulan, sapagkat ito’y tumutugma sa paghuhukom, at ang paghuhukom ay umuunlad nang sunud-sunod. Naunawaan ng mga Millerita na sila’y nabubuhay sa mga paa ng larawan sa Daniel kabanata dalawa. Pinaniwalaan nilang ang Roma ang huling makalupang kaharian, at tama sila, ngunit may hangganan ang kanilang pagkaunawa.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
« Les jours de ces rois » se trouvent bien dans l’histoire du royaume de Rome, mais il ne s’agit pas de l’histoire de la Rome païenne ni de la Rome papale ; il s’agit de l’histoire de la Rome moderne. Les millérites ont considéré la Rome païenne et la Rome papale comme un seul royaume, et, ce faisant, ils ont utilisé un passage du livre d’Ézéchiel concernant le dernier roi de Juda (Sédécias) pour soutenir leur compréhension.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Na wewe, mkuu mchafu, mwovu wa Israeli, ambaye siku yako imefika, wakati ambapo uovu utafikia mwisho, Bwana MUNGU asema hivi: Ondoa kilemba, na vua taji; hali hii haitakuwa kama ilivyokuwa: mtukuze yeye aliye chini, na mnyenyekeze yeye aliye juu. Nitapindua, nitapindua, nitapindua jambo hili; nalo halitakuwapo tena, mpaka atakapokuja yeye ambaye haki yake ni hiyo; nami nitampa yeye. Ezekieli 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
복 থেকে는 “엎어짐”을 당할 세 왕국이 있게 되며, 그 일은 다스릴 “권리가 그에게 있는” 그리스도에게로 이르게 될 것이었다. 바빌론과 메대-바사와 헬라는 모두 무너지고 마침내 로마 왕국에 이르게 되며, 그 넷째 왕국의 역사 동안 그리스도께서 오셔서 한 왕국을 세우실 것이었다. 그분은 바로 그 일을 행하셨다.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
«Во главе тех, кто стремительно вёл народ к гибели, стоял Седекия, их царь. Совершенно отвергнув советы Господа, данные через пророков, забыв долг благодарности, который он был обязан Навуходоносору, нарушив своё торжественное клятвенное обещание верности, данное во имя Господа Бога Израилева, царь Иудеи восстал против пророков, против своего благодетеля и против своего Бога. В тщеславии собственной мудрости он обратился за помощью к древнему врагу благоденствия Израиля, «посылая послов своих в Египет, чтобы дали ему коней и много народа».
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘तो क्या वह सफल होगा?’ प्रभु ने उस व्यक्ति के विषय में पूछा जिसने इस प्रकार नीचता से हर पवित्र विश्वासघात किया था; ‘क्या वह, जो ऐसे काम करता है, बच निकलेगा? या क्या वह वाचा को तोड़कर छुड़ाया जाएगा? मैं अपने जीवन की शपथ खाता हूँ, प्रभु यहोवा की यही वाणी है, निश्चय ही जहाँ वह राजा रहता है जिसने उसे राजा बनाया, जिसकी शपथ को उसने तुच्छ जाना, और जिसकी वाचा को उसने तोड़ा, उसी के साथ बाबुल के बीचों-बीच वह मरेगा। और फिरौन भी अपनी बड़ी सेना और विशाल जनसमूह के साथ युद्ध में उसके लिए कुछ न कर सकेगा: … क्योंकि उसने वाचा को तोड़कर शपथ का तिरस्कार किया; देखो, उसने हाथ दिया था, तौभी ये सब काम किए; इसलिए वह बच न सकेगा।’ यहेजकेल 17:15–18।”
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
‘അശുദ്ധ ദുഷ്ടപ്രഭുവിന്നു’ അന്തിമ വിധിദിനം വന്നിരുന്നു. ‘കിരീടബന്ധം നീക്കിക്കളക,’ എന്നു കർത്താവു വിധിച്ചു, ‘കിരീടം എടുത്തുകളക.’ ക്രിസ്തു തന്നേ തന്റെ രാജ്യം സ്ഥാപിക്കുന്നതുവരെ യെഹൂദാവിന്നു വീണ്ടും ഒരു രാജാവിനെ ലഭിപ്പാൻ അനുവദിക്കപ്പെടേണ്ടതില്ലായിരുന്നു. ദാവീദിന്റെ ഗൃഹത്തിന്റെ സിംഹാസനത്തെക്കുറിച്ചുള്ള ദൈവിക ആജ്ഞ ഇപ്രകാരമായിരുന്നു: ‘ഞാൻ അതിനെ മറിച്ചുകളയും, മറിച്ചുകളയും, മറിച്ചുകളയും’; ‘അവകാശമുള്ളവൻ വരുവോളം അതു ഇനി ഉണ്ടാകയില്ല; അതു ഞാൻ അവന്നു കൊടുക്കും.’ യെഹെസ്കേൽ 21:25–27.” പ്രവാചകന്മാരും രാജാക്കന്മാരും, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
میلر درست میگفت، اما فهم او محدود بود؛ زیرا پادشاهیای که مسیح هنگامی که در میان آدمیان میزیست برپا کرد، پادشاهی نهایی زمینی نبود. پس از پادشاهی رومِ بتپرست، هنوز چهار پادشاه دیگر میبایست باشند. با این همه، مسیح بر صلیب پادشاهیِ «فیض» را برپا ساخت، اما آن پادشاهی نه در ایام ده پادشاهِ مکاشفه هفده برپا شد، و نه در دوران باران اخیر. پادشاهیای که مسیح در روزهای آخر برپا میسازد، پادشاهیِ «جلال» اوست. خواهر وایت بهطور مستقیم از هر دوی این پادشاهیها سخن میگوید.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Les millérites comprirent que le Christ établit un royaume durant l’histoire du quatrième royaume, et ils avaient raison, mais leur compréhension était limitée. Dans l’histoire du quatrième royaume, le Christ établit le royaume de « grâce », et dans l’histoire du huitième royaume, Il établit son royaume de « gloire ». Dans l’époque où Il établit le royaume de « grâce », le Saint-Esprit fut répandu à la Pentecôte. La Pentecôte est une figure de l’effusion de la pluie de l’arrière-saison, dans l’histoire où Il établit son royaume de « gloire ».
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Indzaba yePhentekhoste yayiyindzaba yekuvuka kwaKhristu ngelucobo. Indzaba yemvula yekugcina, lokungenani ngalokuncane, yindzaba yekuvuka lokungumfuziselo lokumelwe yiphazili yesiprofetho yekutsi lowo wesiphohlongo aphuma kulabayisikhombisa, lokugcwaliseka esilwaneni, kanye netimphondvo letimbili tesilwane semhlaba. Umbuso wesine newesiphohlongo kulapho Khristu amisa khona umbuso waKhe.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Annonsen som var blitt kunngjort av disiplene i Herrens navn, var i enhver henseende korrekt, og begivenhetene som den pekte frem mot, fant allerede da sted. «Tiden er fullendt, og Guds rike er kommet nær,» hadde vært deres budskap. Ved utløpet av «tiden»—de sekstini ukene i Daniel 9, som skulle strekke seg frem til Messias, «Den Salvede»—hadde Kristus mottatt Åndens salvelse etter sin dåp ved Johannes i Jordan. Og «Guds rike», som de hadde forkynt var kommet nær, ble opprettet ved Kristi død. Dette riket var ikke, slik de var blitt lært å tro, et jordisk imperium. Heller ikke var det det fremtidige, udødelige riket som skal opprettes når «riket og herredømmet og storheten til rikene under hele himmelen skal gis til folket av Den Høyestes hellige;» det evige riket, hvor «alle herredømmer skal tjene og lyde Ham.» Daniel 7:27. Slik uttrykket «Guds rike» brukes i Bibelen, betegner det både nåderiket og herlighetsriket. Nåderiket fremstilles av Paulus i brevet til hebreerne. Etter å ha pekt på Kristus, den medlidende mellommann som er «rørt av følelsen av våre skrøpeligheter,» sier apostelen: «La oss derfor frimodig tre frem for nådens trone, for at vi kan få miskunn og finne nåde.» Hebreerne 4:15, 16. Nådens trone representerer nåderiket; for eksistensen av en trone innebærer eksistensen av et rike. I mange av sine lignelser bruker Kristus uttrykket «himmelriket» for å betegne den guddommelige nådes gjerning i menneskenes hjerter.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
«Այսպիսով, փառքի գահը ներկայացնում է փառքի արքայությունը, և այս արքայությանն է ակնարկվում Փրկչի հետևյալ խոսքերում. «Երբ մարդու Որդին գա Իր փառքով, և բոլոր սուրբ հրեշտակները՝ Նրա հետ, այն ժամանակ Նա պիտի նստի Իր փառքի գահի վրա, և Նրա առաջ պիտի հավաքվեն բոլոր ազգերը»։ Մատթեոս 25:31, 32։ Այս արքայությունը դեռ ապագայի բան է։ Այն չի հաստատվելու մինչև Քրիստոսի երկրորդ գալուստը»։
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Lè wayòm gras la te etabli tousuit apre tonbe lòm, lè yo te prepare yon plan pou redanmsyon ras koupab la. Lè sa a, li te egziste nan desizyon ak nan pwomès Bondye; e atravè lafwa, lèzòm te kapab vin sijè li yo. Men, li pa t etabli an reyalite jouk lanmò Kris la. Menm apre Sovè a te antre nan misyon li sou tè a, li menm ki te fatige akòz tèt di ak engratitid lèzòm, li te kapab fè bak devan sakrifis Kalvè a. Nan Jetsemane, gode lapenn nan t ap tranble nan men li. Menm lè sa a, li te kapab siye swe san an sou fwon li epi kite ras koupab la peri nan inikite li. Si li te fè sa, pa t ap ka gen okenn redanmsyon pou lèzòm ki te tonbe yo. Men, lè Sovè a te bay lavi li, epi ak dènye souf li li te rele: ‘Sa fini,’ lè sa a akonplisman plan redanmsyon an te vin asire. Pwomès sali ki te fèt ak pè pechè a nan Edenn lan te ratifye. Wayòm gras la, ki te deja egziste pa pwomès Bondye, te etabli lè sa a.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Na yango, liwa ya Klisto—likambo yango moko oyo bayekoli bamonaki lokola kobebisama ya nsuka ya elikya na bango—ezalaki nde oyo ekomisaki yango ya solo mpo na libela. Atako ememelaki bango mawa makasi ya bolongi te, ezalaki nsuka ya bilembeteli oyo elakisaki ete kondima na bango ezalaki sembo. Likambo oyo etondisaki bango na kolela mpe na kozanga elikya ezalaki nde oyo efungolaki ekuke ya elikya mpo na mwana nyonso ya Adama, mpe oyo kati na yango nde bomoi ya mikolo mizali koya mpe esengo ya seko ya banso ya sembo ya Nzambe na bileko nyonso esangisamaki.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
«Бесконайин рәһим-шәпқәтниң мәхсәтләр өз әмәлгә ешишигә йетип келиватқан еди, һәтта шагиртларниң үмидсизлиниши арқилиқму. Уларниң қәлблири “инсан һеч қачан бундақ сөзлигән әмәс” дәп ейтилған Униң тәлиминиң илаһий меһри-шәпқити вә қудрити билән җәлип қилинған болсиму, уларниң Әйсаға болған муһәббитиниң сап алтиниға дунявий ғурур вә шәхсий мәнпәәтпәрвәрликниң әрзан қорутмиси арилишип қалған еди. Һәтта Пасха өйидә, шу тәнтәнилик саәттә, уларниң Устази аллиқачан Гетсиманиниң сийисиға кирип бериватқан чағда, уларниң арисида “қайсисиниң әң улуқ дәп саналиши керәклики тоғрилиқ талаш” болди. Луқа 22:24. Уларниң көз алди тәхт, таҗ вә шан-шөһрәт билән толған еди, амма уларниң дәл алдида бағниң шәрмәндилиги вә азаби, сот мәһкимиси, Голгофа һейқи турған еди. Дәл уларниң қәлб ғурури, дунявий шан-шөһрәткә болған тәшналиғи уларни өз дәвриниң сахта тәлимини шундақ чиң тутувелишқа, вә Қутқузғучиниң Өз падишалиғиниң һәқиқий тәбиитини көрситип, Өзиниң азаби вә өлүмигә ишарә қилған сөзлиригә бепәрва қарап өтүшкә елип кәлгән еди. Бу хаталиқлар болса, уларни түзитиш үчүн йол қоюлған, өткүр, әмма зөрүр болған синаққа елип кәлди. Шагиртлар өз хәвәрлириниң мәнасини хаталиқ чүшәнгән вә өзлириниң күтүшлирини әмәлгә ашмиған болса-тму, улар өзлиригә Худаниң бәргән агаһландурушини вәз қилған еди, вә Рәб уларниң етиқадини мукапатлап, итаитини шәрәпләйдиған еди. Тирилгән Рәббиниң шанлиқ хуш хәвирини барлиқ милләтләргә җакарлаш хизмити уларға тапшурулидиған еди. Уларға өзлиригә шундақ аччиқ көрүнгән бу кәчмиш дәл шу хизмәт үчүн тәйярлиқ болуши үчүн йол қоюлған еди.» The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Nan kit Apokalips la, “lespri ki gen sajès la” konte “nimewo yon moun”, epi li rekonèt ke “moun” nan se tou uityèm wayòm nan, ki soti nan sèt yo. “Moun peche a” se tèt uityèm wayòm nan ki ap domine sou wa yo ak machann latè yo; se avèk li sèt legliz yo mete tèt yo ansanm pou yo evite wont pèsekisyon an, e se li ki chita sou anpil dlo.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Na kamaambia, Yale maji uliyoyaona, ambapo yule kahaba ameketi, ni watu, na makutano, na mataifa, na lugha. Ufunuo 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“umuntu w’icyaha” ategeka isi ya politiki, iy’ifaranga, iy’idini, n’iy’ubutegetsi bwa gisivili, kandi ategeka abantu bose, keretse abanesheje ya nyamaswa, n’igishushanyo cyayo, n’ikimenyetso cyayo, n’umubare w’izina ryayo.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Et je vis comme une mer de verre mêlée de feu; et ceux qui avaient remporté la victoire sur la bête, et sur son image, et sur sa marque, et sur le nombre de son nom, se tenaient sur la mer de verre, ayant les harpes de Dieu. Et ils chantent le cantique de Moïse, serviteur de Dieu, et le cantique de l’Agneau, en disant: Grandes et merveilleuses sont tes œuvres, Seigneur Dieu Tout-Puissant; justes et véritables sont tes voies, ô Roi des saints. Apocalypse 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
«أُولُو الْحِكْمَةِ» الذين يفهمون «ازْدِيَادَ الْمَعْرِفَةِ»، حين يُفْتَحُ خَتْمُ رؤيا يسوع المسيح، هم الذين لهم «فَهْمٌ» ويَحْسُبُونَ «عَدَدَ الْوَحْشِ، فَإِنَّهُ عَدَدُ إِنْسَانٍ، وَعَدَدُهُ سِتُّ مِئَةٍ وَسِتَّةٌ وَسِتُّونَ». وذلك «الفَهْمُ» يمثّل جزءًا من عملية الامتحان ذات المراحل الثلاث التي تقع دائمًا حين يفكّ يسوع ختم نبوءة. ولهذا يُذْكَرُ أنهم قد «غَلَبُوا» «عَدَدَ اسْمِهِ».
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Pour obtenir la victoire, il faut passer une épreuve, et ceux qui sont « sages » et « intelligents » remportent la victoire associée au nombre 666; et le verset indique aussi qu’il y a huit royaumes, et que le huitième est issu des sept. Ce « secret » est représenté dans le chapitre deux de Daniel, car la prière de Daniel visait à comprendre « le secret ». La révélation selon laquelle il y a huit royaumes, que le huitième est issu des sept, et que le nombre de ce royaume est 666, est le secret que Daniel est représenté comme obtenant par sa prière, et Daniel représente les « sages » du peuple de Dieu dans les derniers jours.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel représente les « sages » des derniers jours à qui le secret de Daniel deux a été descellé; et ce secret est la révélation que la dernière et la première référence aux royaumes de la prophétie biblique est qu’il y a huit royaumes dans l’image. Cette révélation confirme la compréhension millérite du chapitre deux de Daniel, mais elle resplendit dix fois plus intensément, une fois qu’elle est reconnue. Son éclat, étant dix fois plus vif, représente une épreuve sur laquelle les « sages » remportent la victoire; car le huitième royaume, qui procède des sept, est aussi le sixième royaume, lequel est une union triple du dragon, de la bête et du faux prophète. Ainsi, le dragon, la bête et le faux prophète sont tous le sixième royaume, et ensemble ils représentent 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nabucodonosor fue probado por la revelación de Daniel capítulo dos, y no pasó la prueba. En Daniel dos, Daniel representa a los “sabios” que pasan la prueba del secreto de la imagen. Nabucodonosor, en el capítulo tres, representa a los impíos que no pasan esa misma prueba. Nabucodonosor, como el primer rey del primer reino, representa al último rey del último reino. Por lo tanto, representa al “hombre de pecado”, el hombre de la profecía del cual se apoderan las siete iglesias. El hombre fue creado en el sexto día, y por lo tanto el número seis es el número de la humanidad. El número de Nabucodonosor es seis. Nabucodonosor no pasó la prueba del número 666, y representó a los impíos de los postreros días. Como símbolo del hombre de pecado, su número es seis.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Nebukadnezari, mbreti, bëri një shëmbëlltyrë prej ari, lartësia e së cilës ishte gjashtëdhjetë kubitë dhe gjerësia e saj gjashtë kubitë; ai e ngriti atë në fushën e Durës, në krahinën e Babilonisë. Danieli 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Tsheenam kaahsihtsik daawashiihtik pakiiw, aniin eko niiyaanan pakiiw kaahsihtsik; Nebuchadnezzar omaa ozhitoon, awiya kaate eyaad gagwejimowin gagwezhiganong niizhwaaswiens six. Mii i’iw onjii-binaakizid ezhi-giizhaad bangii dibishkoo awaasibii’igan noongom maanda ogii-nagamon noongom chapter two, miinawaa niiswi gagweginwaamiziwinan maanda awaasibii’igan, ishkwaa gagwe-gikendaman ezhi-ayaad Nebuchadnezzar gagwezhiganong six, mii i’iw gagwe-izhichigewin six, six, six.
We will continue this study in the next article.
Mākou e hoʻomau i kēia haʻawina ma ka ʻatikala aʻe.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
"प्रभुत्व और ऐसे राजवंश की स्थापना का विचार, जो सदा तक बना रहे, उस शक्तिशाली शासक को अत्यन्त प्रबल रीति से भाया, जिसके भुजबल के सामने पृथ्वी की जातियाँ ठहर न सकी थीं। असीम महत्त्वाकांक्षा और स्वार्थी अभिमान से उत्पन्न उत्साह के साथ उसने अपने बुद्धिमानों के साथ इस विषय में परामर्श किया कि इसे कैसे सिद्ध किया जाए। उस महान मूरत के स्वप्न से सम्बद्ध अद्भुत दैवी व्यवस्थाओं को भूलकर; यह भी भूलकर कि इस्राएल के परमेश्वर ने अपने सेवक दानिय्येल के द्वारा उस मूरत का अर्थ प्रकट कर दिया था, और यह भी कि इसी व्याख्या के सम्बन्ध में राज्य के बड़े-बड़े पुरुष लज्जाजनक मृत्यु से बचा लिए गए थे; अपने सामर्थ्य और प्रभुता को स्थापित करने की इच्छा को छोड़ सब कुछ भूलकर, राजा और उसके राज्य-मंत्रियों ने निश्चय किया कि वे हर सम्भव उपाय से बाबुल को सर्वोच्च ठहराने और सार्वभौमिक निष्ठा के योग्य सिद्ध करने का प्रयत्न करेंगे।
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Le symbole par lequel Dieu avait révélé au roi et au peuple son dessein à l’égard des nations de la terre devait maintenant être mis au service de la glorification de la puissance humaine. L’interprétation de Daniel devait être rejetée et oubliée; la vérité devait être mal interprétée et mal appliquée. Le symbole conçu par le Ciel pour dévoiler à l’esprit des hommes d’importants événements de l’avenir devait être utilisé pour entraver la diffusion de la connaissance que Dieu désirait voir le monde recevoir. Ainsi, par les inventions d’hommes ambitieux, Satan cherchait à faire échec au dessein divin pour la race humaine. L’ennemi du genre humain savait que la vérité, sans aucun mélange d’erreur, est une puissance capable de sauver avec force; mais que, lorsqu’elle est employée pour exalter le moi et favoriser les desseins des hommes, elle devient une puissance pour le mal.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“ff”માંથી પોતાની સમૃદ્ધ ખજાનાની ભંડારશાળામાંથી નેબૂખાદનેઝરે એક વિશાળ સુવર્ણ મૂર્તિ બનાવડાવી, જે તેની સામાન્ય લાક્ષણિકતાઓમાં તે દર્શનમાં જોવામાં આવેલી મૂર્તિ જેવી હતી, ફક્ત તેની રચનામાં ઉપયોગમાં લેવાયેલા પદાર્થના એક મુદ્દામાં ભિન્ન હતી. પોતાના મૂર્તિપૂજક દેવતાઓના ભવ્ય પ્રતિનિધાનોમાં પરિચિત રહેલા કલ્દીઓએ, આ પહેલાં કદી આ તેજોમય પ્રતિમાની જેટલી પ્રભાવશાળી અને મહિમામય કોઈ વસ્તુ ઊભી કરી ન હતી—જેની ઊંચાઈ સાઠ હાથ અને પહોળાઈ છ હાથ હતી. અને એ આશ્ચર્યજનક નથી કે એવી ભૂમિમાં, જ્યાં મૂર્તિપૂજા સર્વત્ર પ્રચલિત હતી, દુરાના સમતળ પ્રદેશમાં આવેલી આ સુંદર અને અમૂલ્ય પ્રતિમા, જે બેબીલોનની મહિમા તથા તેની વૈભવશાળી શક્તિનું પ્રતિનિધિત્વ કરતી હતી, પૂજાના પાત્ર તરીકે સમર્પિત કરવામાં આવી હોય. અનુરૂપ રીતે તેવી જ વ્યવસ્થા કરવામાં આવી, અને એક આજ્ઞાપત્ર પ્રસિદ્ધ થયું કે પ્રતિષ્ઠાના દિવસે સૌએ પ્રતિમાના સમક્ષ નમન કરીને બેબીલોની શક્તિ પ્રત્યે પોતાની સર્વોચ્ચ વફાદારી દર્શાવવી.” Prophets and Kings, 504, 505.