William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller a fondé son message prophétique sur le cadre de deux puissances désolatrices, qu’il a identifiées à juste titre comme étant la Rome païenne et la Rome papale.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
«Вільям Міллер, застосовуючи свою герменевтику, помітив у різних апокаліптичних уривках повторювану тему боротьби між народом Божим та його ворогами. У своєму аналізі сил, що переслідували Божий народ упродовж віків, він розвинув концепцію двох мерзот, визначивши язичництво (перша мерзота) як символ переслідуючої сили поза церквою, а папство (друга мерзота) — як уособлення переслідуючої влади всередині церкви. Саме мотив двох мерзот характеризував більшість його подальших пророчих тлумачень». P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Awọn onímọ̀-ìsìn Adventism jẹ́wọ́ òtítọ́ náà pé ètò ìlò àsọtẹ́lẹ̀ Miller ni agbára méjì tí ń mú ìdahoro wá, èyíinì ni ìbọ̀rìṣà àti ìjọba póòpù, bí ó tilẹ̀ jẹ́ pé wọ́n kà á sí ìtúpalẹ̀ ìtàn àwọn Millerite nìkan, kì í ṣe gẹ́gẹ́ bí òtítọ́ tí Ọlọ́run fi fún un.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Dieu envoya son ange agir sur le cœur d’un cultivateur qui n’avait pas cru à la Bible, afin de le conduire à sonder les prophéties. Les anges de Dieu visitèrent à plusieurs reprises cet élu, pour diriger son esprit et ouvrir à son intelligence des prophéties qui avaient toujours été obscures pour le peuple de Dieu. Le commencement de la chaîne de la vérité lui fut donné, et il fut amené à rechercher chaînon après chaînon, jusqu’à ce qu’il contemplât avec étonnement et admiration la Parole de Dieu. Il y vit une chaîne parfaite de vérité. Cette Parole, qu’il avait regardée comme n’étant pas inspirée, s’ouvrit alors devant ses regards dans sa beauté et sa gloire. Il vit qu’une partie de l’Écriture en explique une autre, et lorsqu’un passage demeurait fermé à son intelligence, il trouvait dans une autre partie de la Parole ce qui l’expliquait. Il considérait la sainte Parole de Dieu avec joie, et avec le plus profond respect et la plus profonde révérence.” Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Son ange” est identifié directement comme étant Gabriel par Sœur White.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
મલાકનાં શબ્દો, “હું ગબ્રિએલ છું, જે દેવની હાજરીમાં ઉભો રહું છું,” દર્શાવે છે કે તે સ્વર્ગીય દરબારોમાં અતિ ઊંચા સન્માનનું સ્થાન ધરાવે છે. જ્યારે તે દાનિયેલ પાસે સંદેશ લઈને આવ્યો, ત્યારે તેણે કહ્યું, “આ બાબતોમાં મારી સાથે દૃઢ રહે એવો તારો રાજકુમાર મીકા’એલ [ખ્રિસ્ત] સિવાય બીજો કોઈ નથી.” દાનિયેલ 10:21. ગબ્રિએલ વિષે ત્રાણકર્તા પ્રકાશનગ્રંથમાં કહે છે કે “તેમણે પોતાના દાસ યોહાનને પોતાના દૂત દ્વારા તે મોકલી અને સૂચિત કરી.” પ્રકાશન 1:1. અને યોહાનને તે દૂતે જાહેર કર્યું, “હું તારો અને તારાં ભાઈઓ ભવિષ્યવક્તાઓનો સહદાસ છું.” પ્રકાશન 22:9, R.V. કેટલો અદ્ભુત વિચાર! દેવપુત્ર પછી સન્માનમાં જે દૂતનું સ્થાન આવે છે, તે જ પાપી મનુષ્યોને દેવના હેતુઓ પ્રગટ કરવા માટે પસંદ કરવામાં આવ્યો છે.” ધ ડિઝાયર ઑફ એજેસ, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
« Une pensée merveilleuse — que l’ange qui se tient, pour l’honneur, immédiatement après le Fils de Dieu soit celui qui a été choisi pour révéler à l’esprit de William Miller « les desseins de Dieu ». Non seulement Gabriel, mais des anges, au pluriel, guidèrent son intelligence des prophéties « qui avaient toujours été obscures pour le peuple de Dieu ». Gabriel et d’autres anges conduisirent Miller à travers la Bible de manière suivie, à partir de la Genèse. Il fut ainsi conduit à la plus longue prophétie chronologique de la Bible, à savoir les « sept temps » (deux mille cinq cent vingt ans) de Lévitique vingt-six, bien avant d’être conduit aux deux mille trois cents jours de Daniel, chapitre huit, verset quatorze. »
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
“Mi ti dedi allora alla preghiera e alla lettura della Parola. Decisi di mettere da parte tutti i miei preconcetti, di confrontare accuratamente la Scrittura con la Scrittura, e di dedicarmi al suo studio in modo ordinato e metodico. Cominciai dalla Genesi e lessi versetto per versetto, procedendo non più rapidamente di quanto il significato dei singoli passi mi fosse così dischiuso da lasciarmi libero da ogni perplessità riguardo a qualsiasi misticismo o contraddizione. Ogniqualvolta trovavo qualcosa di oscuro, la mia pratica era di confrontarlo con tutti i passi paralleli; e con l’aiuto della CRUDEN, esaminavo tutti i testi della Scrittura nei quali si trovassero alcune delle parole principali contenute in qualche passo oscuro. Poi, lasciando che ogni parola avesse il suo giusto peso sull’argomento del testo, se la mia comprensione di esso si armonizzava con ogni passo parallelo della Bibbia, cessava di essere una difficoltà. In questo modo proseguii lo studio della Bibbia, nella mia prima lettura di essa, per circa due anni, e fui pienamente persuaso che essa è interprete di se stessa. Trovai che, mediante il confronto della Scrittura con la storia, tutte le profezie, per quanto erano state adempiute, erano state adempiute letteralmente; che tutte le varie figure, metafore, parabole, similitudini, ecc. della Bibbia, o erano spiegate nel loro contesto immediato, oppure i termini nei quali erano espresse erano definiti in altre parti della Parola, e, quando così spiegate, devono essere intese letteralmente in conformità con tale spiegazione. Fui così persuaso che la Bibbia è un sistema di verità rivelate, date con tale chiarezza e semplicità, che il “viandante, anche se stolto, non ha bisogno di errarvi”. …”
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
« De l’étude plus approfondie des Écritures, je conclus que les sept temps de la suprématie des Gentils devaient commencer lorsque les Juifs cessèrent d’être une nation indépendante, lors de la captivité de Manassé, que les meilleurs chronologistes assignaient à 677 av. J.-C. ; que les 2300 jours commencèrent avec les soixante-dix semaines, que les meilleurs chronologistes dataient de 457 av. J.-C. ; et que les 1335 jours, commençant avec la suppression du sacrifice perpétuel et l’établissement de l’abomination qui cause la désolation, Daniel chapitre sept verset onze, devaient être datés de l’établissement de la suprématie papale, après la suppression des abominations païennes, et lequel, selon les meilleurs historiens que je pouvais consulter, devait être daté d’environ 508 apr. J.-C. En calculant toutes ces périodes prophétiques à partir des diverses dates assignées par les meilleurs chronologistes aux événements à partir desquels elles devaient manifestement être calculées, elles devaient toutes se terminer ensemble, vers 1843 apr. J.-C. Je fus ainsi amené, en 1818, à la fin de mes deux années d’étude des Écritures, à la conclusion solennelle que, dans environ vingt-cinq ans à partir de ce moment-là, toutes les affaires de notre état présent seraient achevées… » William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Prinsip penyebutan pertama menetapkan bahwa hal yang pertama kali disebutkan adalah yang paling penting, dan hal pertama yang disebutkan dalam Wahyu pasal satu ayat satu adalah proses komunikasi yang digunakan oleh Bapa ketika Ia memberikan suatu pekabaran kepada Yesus, yang kemudian memberikannya kepada malaikat-Nya, yang selanjutnya memberikannya kepada seorang nabi, yang kemudian menuliskannya dan mengirimkannya kepada jemaat-jemaat. Ketika Adventisme menolak pekerjaan dan penemuan-penemuan William Miller, mereka bukan saja menolak dasar-dasar mereka, tetapi mereka juga menolak proses komunikasi itu sendiri yang menuntun Miller kepada pemahamannya, dan mereka menolak proses yang merupakan satu-satunya jalan bagi manusia untuk memahami Wahyu Yesus Kristus yang dibukakan tepat sebelum masa percobaan berakhir.
Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
মিলারকে এই বিষয়টি বুঝতে পরিচালিত করা হয়েছিল যে লেবীয় পুস্তকের “সাত কাল”-এর সূচনা খ্রিস্টপূর্ব ৬৭৭ সালে হয়েছিল। ১৮৫৬ সাল পর্যন্ত প্রভু হিরাম এডসনকে ব্যবহার করে এই বিষয়টি নির্দিষ্টভাবে শনাক্ত করাননি যে “সাত কাল”-এর ছত্রভঙ্গকরণ ইস্রায়েলের উত্তরাঞ্চলীয় দশ গোত্রের বিরুদ্ধেও কার্যকর করা হয়েছিল। প্রভু “সাত কাল” সম্বন্ধে এমন এক উপলব্ধি বিকাশ করতে সচেষ্ট ছিলেন, যা মিলারের “সাত কাল” বিষয়ে মৌলিক আবিষ্কারের সঙ্গে সামঞ্জস্যপূর্ণ, কিন্তু তা থেকে বহুদূর অগ্রসর। কিন্তু ১৮৫৬ সালে হিরাম এডসন কর্তৃক উপস্থাপিত আলো রহস্যজনকভাবে সমাপ্ত হয়ে যায়, কারণ ধারাবাহিকটির অষ্টম নিবন্ধটি Review and Herald-এর তৎকালীন সম্পাদক জেমস হোয়াইটের এই কথাগুলির মাধ্যমে শেষ হয়েছিল, “ক্রমশঃ”। তা “ক্রমশঃ” হওয়ারই কথা ছিল, কিন্তু ২০০১ সালের ১১ সেপ্টেম্বরের পর পর্যন্ত নয়, যখন প্রভু তাঁর লোকদের “প্রাচীন পথসমূহ”-এ পরিচালিত করলেন এবং পরিশেষে হিরাম এডসন রচিত অসমাপ্ত নিবন্ধমালার দিকে নিয়ে গেলেন।
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Nous n’abordons pas ici la rébellion qui commença peu après la grande déception, mais voulons simplement souligner que, bien que Miller eût été conduit vers les « sept temps » de Lévitique vingt-six, il est manifeste que le Seigneur avait dessein d’accroître la compréhension initiale des sept temps au-delà de la compréhension fondamentale qu’en avait Miller. Il choisit Hiram Edson, ce même serviteur issu de cette histoire même qu’Il avait auparavant choisi pour recevoir la vision du Christ entrant dans le lieu très saint le 23 octobre 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
C’est pourquoi j’ai employé les paroles du théologien adventiste pour reconnaître que le cadre de toutes les applications prophétiques de Miller reposait sur sa compréhension des deux puissances dévastatrices qui, dans le livre de Daniel, sont représentées comme le « continuel » (le paganisme), lequel est toujours associé soit à la « transgression », soit à l’« abomination », l’un et l’autre représentant différents aspects de la puissance dévastatrice du papisme. La compréhension fondamentale qu’avait Miller des puissances romaines s’est considérablement accrue depuis l’époque historique qu’il représente.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Malaika wa Mungu, akiwamo Gabrieli, walimwongoza Miller kwenye maelewa aliyoyatangaza. Maelewa hayo yalijumuisha unabii alioutangaza, kanuni za ufasiri wa kibiblia alizotumia, na pia mfumo uliomwezesha kuyapanga unabii kwa usahihi. Miller alipewa mfumo kwamba zile nguvu mbili za kuharibu zinazotajwa katika Danieli zilikuwa Roma ya kipagani na Roma ya upapa. Future for America iliongozwa kwenye mfumo wa zile nguvu tatu za kuharibu za joka, mnyama, na nabii wa uongo.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
اور میں نے تین ناپاک روحیں مینڈکوں کی مانند اژدہا کے منہ سے، اور حیوان کے منہ سے، اور جھوٹے نبی کے منہ سے نکلتی دیکھیں۔ کیونکہ وہ بدروحوں کی روحیں ہیں جو معجزے دکھاتی ہیں، اور زمین کے بادشاہوں اور تمام جہان کے بادشاہوں کے پاس نکل جاتی ہیں، تاکہ اُن کو خدا قادرِ مطلق کے اُس عظیم دن کی لڑائی کے لیے جمع کریں۔ مکاشفہ 16:13، 14
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
L’avenir de la structure de l’Amérique est fondé sur l’œuvre de Miller, mais va au-delà du point où son œuvre s’est arrêtée. L’adventisme a abandonné son cadre et est revenu à la théologie du protestantisme apostat et de Rome. La même ligne de prophétie, commencée dans le livre de Daniel, est reprise dans le livre de l’Apocalypse.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
« L’Apocalypse est un livre scellé, mais c’est aussi un livre ouvert. Il rapporte des événements merveilleux qui doivent se produire dans les derniers jours de l’histoire de cette terre. Les enseignements de ce livre sont précis, et non mystiques et inintelligibles. On y reprend la même ligne de prophétie que dans Daniel. Certaines prophéties, Dieu les a répétées, montrant ainsi qu’il faut leur accorder de l’importance. Le Seigneur ne répète pas des choses qui sont sans grande conséquence. » Manuscript Releases, volume 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Miller n’a pas pu saisir les prophéties du livre de l’Apocalypse, car la ligne du paganisme et de la papauté, si fermement identifiée dans Daniel, est développée dans le livre de l’Apocalypse de manière à inclure la puissance persécutrice suivante à paraître sur la scène de l’histoire prophétique.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And 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, was symbolized 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 is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
«តាមរយៈសាសនាពហុទេវនិយម ហើយបន្ទាប់មកតាមរយៈស្ថាប័នប៉ាប សាតាំងបានប្រើអំណាចរបស់វាអស់ជាច្រើនសតវត្សរ៍ ដោយមានគោលបំណងលុបបំបាត់សាក្សីដ៏ស្មោះត្រង់របស់ព្រះចេញពីផែនដី។ ពួកពហុទេវនិយម និងពួកប៉ាបនិយម ត្រូវបានជំរុញដោយវិញ្ញាណនាគដូចគ្នា។ ពួកគេខុសគ្នាតែត្រង់ថា ស្ថាប័នប៉ាប ដោយធ្វើជាលេសថាកំពុងបម្រើព្រះ បានក្លាយជាសត្រូវដែលគ្រោះថ្នាក់ជាង និងសាហាវជាង។ តាមរយៈមធ្យោបាយរបស់រ៉ូម៉ាំងកាតូលិក សាតាំងបានចាប់ពិភពលោកជាឈ្លើយ។ ក្រុមជំនុំរបស់ព្រះដែលអះអាងថាជារបស់ព្រះ ត្រូវបានបោកបញ្ឆោតឲ្យចូលក្នុងជួរនៃការភាន់ច្រឡំនេះ ហើយអស់រយៈពេលជាងមួយពាន់ឆ្នាំ ប្រជាជនរបស់ព្រះបានរងទុក្ខក្រោមសេចក្តីកំហឹងរបស់នាគ។ ហើយនៅពេលដែលស្ថាប័នប៉ាប ត្រូវបានដកហូតកម្លាំងរបស់ខ្លួន ហើយត្រូវបានបង្ខំឲ្យបញ្ឈប់ការបៀតបៀន នោះយ៉ូហានបានឃើញអំណាចថ្មីមួយកំពុងឡើងមក ដើម្បីបន្លឺសំឡេងរបស់នាគឡើងវិញ និងបន្តការងារដ៏សាហាវ និងប្រមាថព្រះដូចគ្នានោះទៅមុខទៀត។ អំណាចនេះ ដែលជាអំណាចចុងក្រោយដែលនឹងធ្វើសង្គ្រាមប្រឆាំងនឹងក្រុមជំនុំ និងក្រឹត្យវិន័យរបស់ព្រះ ត្រូវបាននិមិត្តរូបដោយសត្វមួយដែលមានស្នែងដូចកូនចៀម។ សត្វទាំងឡាយដែលកើតមុនវា បានឡើងមកពីសមុទ្រ ប៉ុន្តែសត្វនេះបានឡើងមកពីផែនដី ដែលតំណាងឲ្យការកើតឡើងដោយសន្តិវិធីនៃជាតិនោះ ដែលត្រូវបាននិមិត្តរូប។ «ស្នែងពីរដូចកូនចៀម» នោះតំណាងបានយ៉ាងសមស្របដល់លក្ខណៈរបស់រដ្ឋាភិបាលសហរដ្ឋអាមេរិក ដូចដែលបានបង្ហាញក្នុងគោលការណ៍មូលដ្ឋានពីររបស់វា គឺ សាធារណរដ្ឋនិយម និងប្រូតេស្តង់និយម។ គោលការណ៍ទាំងនេះគឺជាអាថ៌កំបាំងនៃអំណាច និងសេចក្តីចម្រើនរុងរឿងរបស់យើងជាជាតិមួយ។ អ្នកដែលបានរកឃើញទីជ្រកកោនជាលើកដំបូងនៅលើឆ្នេរសមុទ្រអាមេរិក បានអរសប្បាយដែលពួកគេបានទៅដល់ប្រទេសមួយដែលរួចផុតពីការទាមទារយ៉ាងអំនួតរបស់សាសនាប៉ាប និងពីអំណាចផ្តាច់ការនៃការគ្រប់គ្រងដោយស្តេច។ ពួកគេបានសម្រេចចិត្តបង្កើតរដ្ឋាភិបាលមួយលើមូលដ្ឋានទូលំទូលាយនៃសេរីភាពស៊ីវិល និងសេរីភាពសាសនា។»
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Ma strogé sledovanie prorocheskogo perá otkryváet pereménu v etoy mirnoy kartíne. Zver’ s agními rogámi govorít golósom drakóna i «upotreblyáet vsyú vlast’ pérvogo zveryá pered nim». Proróchestvo vozveshcháet, chto on skazhet zhivúshchim na zemlé, chtóby oni sdélali óbraz zveryú, i chto «on sdélaet to, chto vsem, malým i velikim, bogátym i níshchim, svobódnym i rabám, polozhéno budet nachertánie na právoi ruke ikh ili na chelákh ikh; i chto nikto ne smozhet ni kupít’, ni prodát’, krome togo, kto imeet nachertánie, ili imya zveryá, ili chislo imeni ego». Tak protestantizm idét po sledám papstva.” Signs of the Times, 1 noyabrya 1899 g.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Kwa Miller, yule mnyama wa baharini na mnyama wa nchi wa Ufunuo kumi na tatu waliwakilisha Roma ya kipagani ikifuatiwa na Roma ya kipapa. Miller pia alijaribu kuitumia mfumo wake kwa Ufunuo kumi na saba, lakini kuponywa kwa jeraha la mauti la upapa, wajibu wa kinabii wa Marekani na wa Umoja wa Mataifa vilikuwa nje ya mfumo wa kimungu aliokuwa amepewa na malaika. Kwake, yule mnyama aliyepanda kutoka katika nchi katika Ufunuo kumi na tatu alikuwa upapa.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
ਮੀਲਰ ਉਹ ਦੂਤ ਸੀ ਜਿਸ ਨੂੰ ਉਹਨਾਂ ਘੋਸ਼ਿਤ ਪ੍ਰੋਟੈਸਟੈਂਟਾਂ ਦੇ ਹੱਥਾਂ ਤੋਂ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਦੀ ਚਾਦਰ ਹਟਾਉਣ ਲਈ ਵਰਤਿਆ ਜਾਣਾ ਸੀ ਜੋ ਹਨੇਰੇ ਯੁੱਗਾਂ ਵਿੱਚੋਂ ਬਾਹਰ ਆਏ ਸਨ। ਉਹ ਸਮਾਂ, ਜਦੋਂ ਸੰਯੁਕਤ ਰਾਜ ਅਜਗਰ ਵਾਂਗ ਬੋਲੇਗਾ, ਜਦੋਂ ਰਿਪਬਲਿਕਨਵਾਦ ਲੋਕਤੰਤਰ ਵਿੱਚ ਬਦਲ ਜਾਵੇਗਾ ਅਤੇ ਧਰਮਭ੍ਰਸ਼ਟ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਧਰਮਭ੍ਰਸ਼ਟ ਸਰਕਾਰ ਨਾਲ ਮਿਲ ਕੇ ਕਲੀਸਿਆ ਅਤੇ ਰਾਜ ਦੀ ਉਸ ਗਠਜੋੜ ਨੂੰ ਦੁਹਰਾਏਗਾ ਜੋ ਪਾਪਾਈ ਪ੍ਰਣਾਲੀ ਦੀ ਮੂਰਤੀ ਹੈ, ਉਸ ਦੇ ਦਿਨਾਂ ਵਿੱਚ ਅਜੇ ਭਵਿੱਖ ਦੀ ਗੱਲ ਸੀ। ਇਸ ਕਾਰਨ ਉਸ ਨੇ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਨੂੰ ਉਸ ਦਿਵਿਆ ਢਾਂਚੇ ਵਿੱਚ ਰੱਖਣ ਦਾ ਯਤਨ ਕੀਤਾ ਜੋ ਉਸ ਨੂੰ ਦੂਤਾਂ ਵੱਲੋਂ ਦਿੱਤਾ ਗਿਆ ਸੀ।
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
သူသည် ဒံယေလ အခန်း ၈ နှင့် ၉ ထဲရှိ ဥလိုင်မြစ်၏ ရူပါရုံကို ဖွင့်လှစ်ခဲ့သည့် ၁၇၉၈ ခုနှစ်တွင် ဖြစ်ပေါ်လာသော အသိပညာ၏ တိုးပွားခြင်းကို နားလည်ရန် ရွေးချယ်ခံရသူဖြစ်သည်။ အနာဂတ်တွင် အမေရိကသည် ဒံယေလ အခန်း ၁၀ မှ ၁၂ အထိထဲရှိ ဟိဒေကယ်မြစ်၏ ရူပါရုံကို နားလည်ရမည်ဖြစ်ပြီး၊ ထိုရူပါရုံသည် ဒံယေလ ၁၁:၄၀ တွင် ဖော်ပြထားသကဲ့သို့ ယခင် ဆိုဗီယက် ယူနီယံကို ကိုယ်စားပြုသော နိုင်ငံများကို ပုပ်ရဟန်းမင်းအဖွဲ့နှင့် အမေရိကန်ပြည်ထောင်စုတို့က ဖယ်ရှားပစ်ခဲ့သည့် ၁၉၈၉ ခုနှစ်တွင် ဖွင့်လှစ်ခံခဲ့သည်။
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Le cadre qui a été donné par les anges à Future for America reposait sur l’identification et l’application de la prophétie dans le contexte de l’union triple du dragon, de la bête et du faux prophète.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
«ពន្លឺដែលដានីយ៉ែលបានទទួលពីព្រះ ត្រូវបានប្រទានជាពិសេសសម្រាប់ថ្ងៃចុងក្រោយទាំងនេះ។ និមិត្តដែលគាត់បានឃើញនៅមាត់ទន្លេអ៊ុយឡាយ និងហ៊ីដេគែល ជាទន្លេធំៗនៃស៊ីណារ ឥឡូវនេះកំពុងស្ថិតនៅក្នុងដំណើរការនៃការសម្រេចបំពេញ ហើយព្រឹត្តិការណ៍ទាំងអស់ដែលបានទាយទុកជាមុន នឹងឆាប់កើតមានឡើង។» Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Les millérites ont présenté le message du premier et du deuxième ange, annonçant l’ouverture du jugement. Future for America présente le message du troisième ange.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Ég plantaði, Apollós vökvaði; en Guð gaf vöxtinn. Því er hvorki sá, sem plantar, neitt, né sá, sem vökvar, heldur Guð, sem gefur vöxtinn. En sá, sem plantar, og sá, sem vökvar, eru eitt; og hver maður mun fá sín eigin laun eftir sínu eigin erfiði. Því að vér erum samverkamenn Guðs: þér eruð akuryrkja Guðs, þér eruð bygging Guðs. Samkvæmt þeirri náð Guðs, sem mér er gefin, hefi ég, sem vitur byggingameistari, lagt grundvöllinn, og annar byggir þar ofan á. En sérhver gæti þess, hvernig hann byggir þar ofan á. Því að engan annan grundvöll getur nokkur lagt en þann, sem lagður er, en það er Jesús Kristur. 1 Korintubréf 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
برای عرضهٔ درستِ پیامِ فرشتهٔ سوم، باید پیامهای دو فرشتهٔ نخست را نیز عرضه کنید؛ زیرا به ما آگاهی داده شده است که بدون اول و دوم، سومی نمیتواند وجود داشته باشد. پیام اول و دوم، بنیاد هستند و پیام سوم سنگِ سرِ زاویه است؛ اما پیام سوم هرگز پیام اول و دوم را انکار یا نقض نخواهد کرد. اگر چنین کند، آن پیامِ اصیل نیست.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
"သတင်းစကားပထမနှင့် ဒုတိယကို ၁၈၄၃ နှင့် ၁၈၄၄ ခုနှစ်များတွင် ပေးခဲ့ကြပြီး၊ ယခုအခါ ကျွန်ုပ်တို့သည် တတိယသတင်းစကား၏ ကြေညာချက်အောက်တွင် ရှိနေကြသည်။ သို့ရာတွင် သတင်းစကားသုံးပါးလုံးကို ဆက်လက်ကြေညာရမည် ဖြစ်သည်။ အမှန်တရားကို ရှာဖွေနေသူတို့အား ထိုသတင်းစကားများကို ထပ်မံကြေညာပေးရခြင်းသည် ယခင်ကကဲ့သို့ပင် ယခုလည်း အလွန်အရေးကြီးလှသည်။ ကျွန်ုပ်တို့သည် စာဖြင့်လည်းကောင်း၊ အသံဖြင့်လည်းကောင်း ထိုကြေညာချက်ကို မြည်တမ်းကြေညာရမည်ဖြစ်ပြီး၊ ယင်းတို့၏ အစဉ်အဆက်ကိုလည်းကောင်း၊ ကျွန်ုပ်တို့ကို တတိယကောင်းကင်တမန်၏ သတင်းစကားသို့ ရောက်စေသော ပရောဖက်ပြုချက်များ၏ အသုံးချမှုကိုလည်းကောင်း ဖော်ပြရမည်။ ပထမနှင့် ဒုတိယမရှိဘဲ တတိယသည် မရှိနိုင်။ ဤသတင်းစကားများကို ကျွန်ုပ်တို့သည် ကမ္ဘာလောကသို့ စာပေထုတ်ဝေမှုများအားဖြင့်လည်းကောင်း၊ ဟောပြောပွဲများအားဖြင့်လည်းကောင်း ပေးရမည်ဖြစ်ပြီး၊ ပရောဖက်ပြုသမိုင်း၏ အစဉ်အလာအတွင်း အတိတ်၌ ဖြစ်ခဲ့သမျှအရာများနှင့် အနာဂတ်၌ ဖြစ်လာမည့်အရာများကို ဖော်ပြရမည်။" Selected Messages, book 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Kuna uchunguzi mzuri sana kuhusu historia ya Wamillerite na historia yetu. Wamillerite walikuwa mwanzo, nasi ndio mwisho. Waliwasilisha na kuishi ujumbe wa malaika wa kwanza na wa pili. Sisi tunawasilisha ujumbe wa malaika wa tatu. Ujumbe wao uliokuwa umefunguliwa muhuri (ono la Ulai) unapatikana katika sura mbili za Danieli, na wetu (ono la Hiddekeli) unapatikana katika sura tatu. Walitambua ole wa kwanza na wa pili, na wakaishi ndani ya utimilifu wa ole wa pili. Sisi tunatambua na kuishi ndani ya utimilifu wa ole wa tatu. Mfumo wao wa matumizi ya unabii ulikuwa Roma ya kipagani (joka) na Roma ya kipapa (mnyama). Mfumo wetu wa matumizi ya unabii ni Roma ya kisasa kama mnyama wa namna tatu.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Sezvat ḳe re vezen em nişanê Romaya papal di beşa heftdehemîn a Vahiyê de ku ew heştemîn e û ji wan heftan e, hêja ye ku em li ser wê yekê bifikirin ku Millerîstan di dîroka bingehîn de ji Romayê çi fêm dikirin. Ferîştê sêyem dê ronahiyeke zêde hebe, lê ew ronahî tu carî rastiya sazûmanbûyî nakok neke.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Daniel chapitres deux, sept, huit, onze et douze identifient Rome, parmi d’autres puissances. Nous considérons les deux phases de Rome avant 1798, païenne et papale, comme le cadre des applications prophétiques de Miller. Miller et les pionniers identifient que « les violents parmi ton peuple », dans Daniel chapitre onze et verset quatorze, représentent Rome.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Et en ces temps-là, plusieurs s’élèveront contre le roi du midi; et les violents de ton peuple s’exalteront pour accomplir la vision; mais ils tomberont. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Ɓe salii haa aaya ɗoo ko eɗi ɗiɗi maaɗi ndii woni e naange. Helmere “wahayu” nder aaya oo ko gooto e kelme Hebre ɓiɗɗo ɗiɗi nder deftere Daniyel ɗe fassiraama “wahayu.” Gooto e kelme Hebre ɗe fassiraama “wahayu” ko châzôn, tee maana mum ko koyɗol, walla annabaaku, walla wahayu. Helmere châzôn hollata taarikh annabaaku, walla sahaa, tee nde yiyii nder Daniyel no nde sappo, tee kala sahaa nde fassiraama “wahayu.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
L’autre mot hébreu également traduit par « vision » est mar-eh’ et signifie apparence. Le mot mar-eh’ désigne une vue singulière, un moment précis dans le temps. Le mot hébreu mar-eh’ se trouve treize fois dans Daniel et il est traduit six fois par « vision », quatre fois par « visage », deux fois par « apparence » et une fois par « beau de figure ».
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Les voleurs de ton peuple représentent Rome, et c’est donc le thème prophétique de Rome qui établit la « vision » prophétique dans le livre de Daniel. C’est pourquoi il importe de comprendre la signification de Rome en tant que symbole prophétique.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
ܠܘܓܝܩܐ ܢܒܝܘܬܝܬܐ ܡܚܝܒܐ ܕܡܠܬܐ «ܚܙܘܢܐ» ܕܡܥܒܪܐ ܬܫܥܝܬܐ ܢܒܝܘܬܝܬܐ، ܗܝ ܗܝ ܡܠܬܐ «ܚܙܘܢܐ» ܗܝ ܕܡܬܬܦܢܐ ܒܣܦܪܐ ܕܓܠܝܢܐ، ܡܛܠ ܕܐܠܗܡܐ ܡܙܕܗܐ ܕܕܢܝܐܝܠ ܘܓܠܝܢܐ ܚܕ ܟܬܒܐ ܐܢܘܢ، ܘܕܗܢܘܢ ܡܫܡܠܝܢ ܚܕ ܠܚܕ، ܘܕܡܝܬܝܢ ܚܕ ܠܚܕ ܠܓܡܝܪܘܬܐ، ܘܕܗܝ ܗܝ ܫܘܪܬܐ ܕܢܒܝܘܬܐ ܕܐܝܬܝܗ̇ ܒܕܢܝܐܝܠ ܡܬܬܢܣܒܐ ܒܓܠܝܢܐ. ܗܠܝܢ ܢܩ̈ܛܐ ܕܐܬܬܣܝܡܘ ܒܪܘܚܐ ܕܢܒܝܘܬܐ ܩܕܡܐܝܬ ܐܫܬܘܬܦܘ ܒܗܕܐ ܫܪܫܠܬܐ ܕܡܐܡܪ̈ܐ، ܘܡܛܠ ܗܢܐ ܠܐ ܐܘܣܦ ܐܢܘܢ ܬܘܒ. ܐܘܣܦ ܐܢܐ ܐܚܪܢܐ ܢܩܛܐ ܕܐܦ ܗܘ ܩܕܡܐܝܬ ܐܫܬܘܬܦ ܡܢ ܚܬܐ ܘܐܝܛ. ܗܘ ܢܩܛܐ ܐܝܬܘܗܝ ܕܟܠܗܘܢ ܟܬܒ̈ܐ ܕܟܬܒܐ ܩܕܝܫܐ ܒܣܦܪܐ ܕܓܠܝܢܐ ܡܬܟܢܫܝܢ ܘܡܫܬܡܠܝܢ. «ܚܙܘܢܐ» ܕܬܫܥܝܬܐ ܢܒܝܘܬܝܬܐ (châzôn) ܕܡܫܬܟܚ ܒܕܢܝܐܝܠ ܘܡܬܩܝܡ ܥܡ ܢܘܫܐ ܢܒܝܘܬܝܐ ܕܪܗܘܡܐ، ܡܥܒܪ ܠܚܙܘܢܐ ܕܬܫܥܝܬܐ ܢܒܝܘܬܝܬܐ ܒܟܠܗ ܟܬܒܐ ܩܕܝܫܐ. ܟܠܗܘܢ ܟܬܒ̈ܐ ܕܟܬܒܐ ܩܕܝܫܐ ܒܓܠܝܢܐ ܡܬܟܢܫܝܢ ܘܡܫܬܡܠܝܢ، ܘܐܠܗܐ ܠܥܠܡ ܠܐ ܣܬܪ ܠܢܦܫܗ. ܠܥܠܡ ܠܐ! ܐܢ ܣܒܪ ܐܢܬ ܕܥܒܕ ܗܟܢܐ، ܡܕܡ ܡܣܬܟܠ ܐܢܬ ܠܐ ܫܦܝܪ. ܗܝ ܗܝ ܡܠܬܐ ܥܒܪܝܬܐ (châzôn) ܐܦ ܒܣܦܪܐ ܕܡܬܠ̈ܐ ܡܬܦܫܩܐ ܐܝܟ «ܚܙܘܢܐ».
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Là où il n’y a point de vision, le peuple périt; mais celui qui garde la loi, heureux est-il. Proverbes 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Hicho ndicho kipengele cha kwanza cha kuzingatia kuhusu fungu hilo. Ikiwa tutaielewa vibaya Roma, basi hatutaweza kuithibitisha njozi ya historia ya kinabii. Ukweli huo kimsingi unaeleza juhudi za Wajesuti na wengine katika historia yote, ambao wameingiza teolojia bandia ili kuiharibu mada ya kinabii kuhusu Roma. Tunapozingatia uelewa wa msingi kuhusu Roma, inatupasa kulikumbuka hilo.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
«Քանի որ նրանք, ովքեր խճճվում են խոսքի իրենց ըմբռնման մեջ և չեն տեսնում հակաքրիստոսի նշանակությունը, անշուշտ իրենց կդնեն հակաքրիստոսի կողմը։ Այժմ մեզ համար ժամանակ չկա աշխարհին ձուլվելու։ Դանիելը կանգնած է իր վիճակում և իր տեղում։ Դանիելի և Հովհաննեսի մարգարեությունները պետք է հասկացվեն։ Դրանք մեկնաբանում են միմյանց։ Դրանք աշխարհին տալիս են ճշմարտություններ, որոնք յուրաքանչյուր ոք պետք է հասկանա։ Այս մարգարեությունները պետք է վկայություն լինեն աշխարհում։ Վերջին այս օրերում իրենց կատարմամբ դրանք իրենք իրենց կբացատրեն»։ Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Si vous ne parvenez pas à discerner la signification de l’antichrist (Rome), vous vous joindrez à Rome, et cet avertissement est placé dans le contexte de la capacité — ou de l’incapacité — de comprendre les livres de Daniel et de l’Apocalypse. Les Millerites ont édifié la compréhension fondamentale de l’adventisme sur leur identification de Rome. Ils comprenaient que Rome était représentée par deux puissances désolatrices, que toutes deux étaient des phases de Rome, mais ils n’étaient pas parvenus, dans l’histoire, au point de voir Rome comme une union à trois volets, telle qu’elle est représentée dans le livre de l’Apocalypse. Daniel est donc le fondement représenté par les Millerites, et l’Apocalypse la pierre de faîte représentée par Future for America. Il est un autre point, dans Daniel 11:14, que nous souhaitons relever.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller na waanzilishi waliuelewa kwamba sanamu ya ndoto ya Nebukadneza iliwakilisha falme nne za Babeli, Umedi na Uajemi, Ugiriki, na Rumi. Hawakuweza kuona zaidi ya ufalme wa nne, kwa maana walielewa kwamba Rumi ya kipapa ilikuwa tu awamu ya pili ya Rumi na kwa hiyo kwamba ufalme wa nne ulikuwa umefikia mwisho wake mwaka 1798. Kutokana na mtazamo wao wa kihistoria, alama pekee ya unabii iliyokuwa imebaki ilikuwa Kuja kwa Kristo Mara ya Pili, ambapo lile jiwe lililokatwa kutoka mlimani lingezipiga nyayo za ile sanamu. Wafuasi wa Miller walitambua tofauti za kiunabii kati ya Rumi ya kipagani na Rumi ya kipapa, lakini kwa kulazimika kuoanisha mwaka 1798 na kurudi kwa Kristo hawakuweza kuona zaidi ya falme nne.
“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.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Waxaan soo gaarnay wakhti shaqada quduuska ah ee Ilaah lagu matalay cagaha taallada, kuwaas oo birtii lagu qasay dhoobo jilicsan. Ilaah wuxuu leeyahay dad, dad la doortay, oo garashadoodu ay tahay in la quduuseeyo, oo aanay nijaasoobin iyagoo aasaaska dul saaraya qori, caws, iyo xaab. Naf kasta oo daacad u ah amarrada Ilaah waxay arki doontaa in astaanta kala soocaysa rumaysadkeenna ay tahay Sabtida maalinta toddobaad. Haddii dawladdu ay maamuusi lahayd Sabtida sidii Ilaah amray, waxay ku taagnaan lahayd xoogga Ilaah iyo difaaca rumaysadka mar qudha quduusiinta loo dhiibay. Laakiin ragga dawladdu waxay taageeri doonaan sabtida been-abuurka ah, oo waxay rumaysadkooda diineed ku qasi doonaan dhawrista ilmahan baabtinimada, iyagoo ka sarraysiinaya Sabtida uu Rabbigu quduuseeyey oo barakeeyey, oo uu gooni uga dhigay in dadku quduus u dhawraan, inay calaamad u noqoto isaga iyo dadkiisa ilaa kun qarni. Isku qasidda xeeladda kaniisadda iyo xeeladda dawladda waxaa matalaya birta iyo dhoobada. Midowgani wuxuu wiiqayaa xoogga oo dhan ee kaniisadaha. Kaniisadda oo lagu maalgeliyo awoodda dawladda waxay keeni doontaa natiijooyin shar leh. Dadku waxay ku dhowaadeen inay dhaafaan xadka dulqaadka Ilaah. Waxay xooggoodii geliyeen siyaasadda, oo waxay la midoobeen baabtinimada. Laakiin wakhtigu wuu iman doonaa marka Ilaah ciqaabi doono kuwa sharcigiisa buriyey, oo shuqulkooda sharka ahna uu dib ugu soo noqon doono iyaga laftooda.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Kapitulo disisiete de Revelacion ta e ultimo identificacion di e reinan di profesia Bibliko, i e ta identifica cu siete reino a cai i cu e di ocho reino ta e union di tres parti di Roma moderno. Si e prome referencia na e reinan di profesia Bibliko ta Daniel kapitulo dos, i siguramentemente asina ta; entonces e ultimo referencia mester wordu ilustra pa medio di e prome referencia. Con e cuatro reinan di Daniel kapitulo dos por ta di acuerdo cu ocho reinan den Revelacion disisiete?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Par conséquent, souvenons-nous, au fur et à mesure que nous avançons, que les millérites ne pouvaient discerner les événements prophétiques au-delà de leur propre histoire. Le message qu’ils comprirent et proclamèrent désignait la seconde venue de Christ comme le prochain jalon de l’histoire prophétique. Mais si la compréhension millérite de Rome comme le symbole qui établit la vision de l’histoire prophétique, ainsi que Daniel chapitre deux, sont tous deux des vérités fondamentales millérites, comment cela peut-il s’accorder avec les huit royaumes du chapitre dix-sept de l’Apocalypse ?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Si vous n’êtes pas certain que l’image de Daniel deux soit fondamentale, il vous suffit de considérer les cartes pionnières de 1843 et de 1850. Toutes deux portent la représentation de l’image de Daniel deux. Il est tout aussi significatif qu’Ellen White déclare que ces deux cartes furent réalisées selon la direction de Dieu et d’après son dessein.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
«Я видела, что схема 1843 года была направляема рукой Господа и что её не следует изменять; что числа были такими, какими Он желал их видеть; что Его рука пребывала над ними и скрывала ошибку в некоторых числах, так что никто не мог её увидеть, доколе Его рука не была убрана». Early Writings, 74, 75.
Of the 1850 chart she stated:
Kuhusu chati ya mwaka 1850, alisema:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
« Je vis que Dieu était dans la publication du tableau par le frère Nichols. Je vis qu’il y avait dans la Bible une prophétie concernant ce tableau, et si ce tableau est destiné au peuple de Dieu, s’il est suffisant pour l’un, il l’est pour l’autre ; et si l’un avait besoin d’un nouveau tableau peint à une plus grande échelle, tous en ont tout autant besoin. » Manuscript Releases, volume 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
বিশ্বে একটি প্রাচীন প্রবাদ আছে, যেখানে বলা হয়, “ভ্রান্তির পথ অনেক, কিন্তু সত্যের পথ একটিই।” প্রকাশিত বাক্য সতেরো অধ্যায়ে আধুনিক রোমই যে সেই অষ্টম মস্তক, যা সাতটিরই অন্তর্ভুক্ত—মানুষ যেন তা চিনিতে না পারে, সেই উদ্দেশ্যে নানা প্রকার ভ্রান্তি ব্যবহৃত হয়েছে। অ্যাডভেন্টবাদের ধর্মতাত্ত্বিকেরা যে ভ্রান্তিগুলির আশ্রয় গ্রহণ করেন, তাহার মধ্যে একটি হইল ইতিহাসের রাজ্যসমূহকে বিকৃতভাবে উপস্থাপন করা। এখানে আমি বাইবেলের ভবিষ্যদ্বাণীর রাজ্যসমূহের কথা বলিতেছি না; এই দুইটি ভিন্ন পরিচয়। বাইবেলীয় ভবিষ্যদ্বাণীর রাজ্যসমূহ দানিয়েল দ্বিতীয় অধ্যায়ে প্রথম উল্লেখের ভিত্তিতে স্থাপিত, কিন্তু ইতিহাসে এমন রাজ্যসমূহ ছিল, যাহারা বাবিলনের পূর্বে ছিল। এলেন হোয়াইট স্পষ্টভাবে চিহ্নিত করিয়াছেন, ইতিহাসের সেই রাজ্যসমূহ কারা ছিল; কিন্তু অ্যাডভেন্টবাদের ধর্মতাত্ত্বিকেরা অনুপ্রাণিত সাক্ষ্যকে উপেক্ষা করিয়া ইতিহাসের রাজ্যসমূহের এমন একটি ধারাবাহিকতা নির্মাণ করেন, যাহা এই উপলব্ধিকে আচ্ছন্ন করিয়া ফেলে যে রোম সর্বদাই অষ্টমরূপে উপস্থিত হয় এবং সাতটিরই অন্তর্ভুক্ত। তথাপি দর্শনটিকে প্রতিষ্ঠা করে রোমই।
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Los teólogos del adventismo y del protestantismo apóstata sugieren que los reinos de la historia fueron Egipto, Asiria, Babilonia, Medo-Persia, Grecia, Roma, y así sucesivamente. La Hermana White nos informa que existe un tercer reino de la historia, el cual ellos eligen omitir. ¿Están omitiendo ese reino, o están omitiendo el Espíritu de Profecía? Ambas cosas.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Ɛpo ano amanaman no abakɔsɛm, a wɔn mu biara adidi so atena wɔn bere ne wɔn fa a wɔahyɛ ama wɔn, na wɔnam wɔn ankasa a wonnim nokware a wɔredi ho adanse no nkyerɛase so redi ho adanse no, kasa kyerɛ yɛn. Aman biara ne nnipa biara a wɔwɔ hɔ nnɛ no, Onyankopɔn ahyɛ wɔn mu biara baabi wɔ Ne nhyehyɛe kɛse no mu. Nnɛ, wɔde susudua a ɛwɔ Ne nsam, Ɔno a ɔnyɛ mfomso biara no, resusuw nnipa ne amanaman. Wɔn nyinaa nam wɔn ankasa paw so resi wɔn daakye ho gyinae, na Onyankopɔn de ne tumi retu biribiara so ma Ne botae ahorow no ba mu.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
इतिहास जिसे महान “मैं हूँ” ने अपने वचन में अंकित किया है—अतीत की अनंतता से भविष्य की अनंतता तक भविष्यद्वाणी की श्रृंखला में कड़ी से कड़ी को जोड़ते हुए—हमें बताता है कि युगों की क्रमिक धारा में आज हम कहाँ खड़े हैं, और आने वाले समय में क्या अपेक्षित है। जो कुछ भविष्यद्वाणी ने वर्तमान समय तक घटित होने के लिए पूर्वकथित किया था, वह सब इतिहास के पृष्ठों पर अंकित हो चुका है; और हम निश्चयपूर्वक आश्वस्त हो सकते हैं कि जो कुछ अभी आना शेष है, वह भी अपने नियत क्रम में पूरा होगा।
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … 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 21:26, 27.
“জাগতিক সকল অধিপত্যের চূড়ান্ত উচ্ছেদ সত্যের বাক্যে সুস্পষ্টভাবে পূর্ববাণীকৃত হয়েছে। যে ভবিষ্যদ্বাণী উচ্চারিত হয়েছিল, যখন ইস্রায়েলের শেষ রাজার বিরুদ্ধে ঈশ্বরের পক্ষ থেকে দণ্ডাদেশ ঘোষণা করা হয়, তাতে এই বার্তা দেওয়া হয়েছে: ‘প্রভু সদাপ্রভু এই কথা বলেন; পাগড়ি সরাও, এবং মুকুট খুলে ফেল: … যে নিচু, তাকে উচ্চ কর, এবং যে উচ্চ, তাকে নিচু কর। আমি একে উলটেপালটে দেব, উলটেপালটে দেব, উলটেপালটে দেব; এবং তিনি না আসা পর্যন্ত, যার অধিকার এটি, তা আর থাকবে না; আর আমি তা তাঁকেই দেব।’ যিহিষ্কেল ২১:২৬, ২৭।”
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Lọf ba rɔrɔ ʻIserɛli nu la, ega yi dzo kple ɖoɖowo na Babilon, Medo-Persia, Grisi, kple Roma ƒe fiaɖuƒewo. Mawu be, ‘Ema maganɔ azɔ o, va se ɖe Esi tɔe nye nyateƒe la; eye manae Nɛ.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
Ese tiempo está cercano. Hoy, las señales de los tiempos declaran que estamos en el umbral de acontecimientos grandes y solemnes. Todo en nuestro mundo está en agitación. Ante nuestros ojos se está cumpliendo la profecía del Salvador acerca de los acontecimientos que han de preceder su venida: “Y oiréis de guerras y rumores de guerras…. Porque se levantará nación contra nación, y reino contra reino; y habrá hambres, pestilencias y terremotos en diferentes lugares”. Mateo 24:6, 7.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
Le présent est, pour tous les vivants, un temps d’un intérêt accablant. Les dirigeants et les hommes d’État, ceux qui occupent des positions de confiance et d’autorité, les hommes et les femmes réfléchis de toutes les classes, ont l’attention fixée sur les événements qui se déroulent autour de nous. Ils observent les relations tendues et agitées qui existent parmi les nations. Ils remarquent l’intensité qui s’empare de chaque élément terrestre, et ils reconnaissent que quelque chose de grand et de décisif est sur le point de se produire — que le monde est au bord d’une crise prodigieuse.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
«Бүгүн периштелер чатактын шамалдарын кармап турушат, алар дүйнө өзүнө келе турган алаамат жөнүндө эскертилмейинче сокпосун деп; бирок жерде жарылууга даяр болгон бороон топтолуп жатат; жана Кудай Өз периштелерине шамалдарды коё берүүнү буюрганда, ошондой бир алааматтуу чатак көрүнүшү болот, аны эч бир калем сүрөттөп бере албайт.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
«អព្រះគម្ពីរ ហើយមានតែអព្រះគម្ពីរប៉ុណ្ណោះ ដែលផ្តល់ទស្សនៈត្រឹមត្រូវអំពីរឿងទាំងនេះ។ នៅទីនេះ ឈុតឆាកចុងក្រោយដ៏អស្ចារ្យក្នុងប្រវត្តិសាស្ត្រនៃលោកិយរបស់យើង ត្រូវបានបើកសម្ដែងឡើង គឺជាព្រឹត្តិការណ៍ដែលស្រមោលរបស់វាកំពុងតែធ្លាក់មកជាមុនរួចហើយ ហើយសូរសំឡេងនៃការខិតមកជិតរបស់វា បណ្តាលឲ្យផែនដីញ័ររន្ធត់ និងចិត្តមនុស្សរលាយដោយសេចក្ដីភ័យខ្លាច»។ Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Ang talatang ito ay may malaking liwanag para sa ating panahon, ngunit ang nais kong ituro ay malinaw na tinutukoy ni Sister White na ang kaharian sa kasaysayan na nauna sa Babilonia ay ang Israel, hindi ang Asiria. Ang mga kaharian sa kasaysayan na ginagamit ng mga teologo ay iniiwan ang Israel bilang isang kaharian sa kasaysayan, sa kabila ng kapangyarihan at kaluwalhatiang naitatag noong paghahari ni haring Solomon, at sa kabila ng tuwirang patotoo ng inspirasyon sa pamamagitan nina Ezekiel at Ellen White na ang korona ng Israel ay lumipat sa Babilonia.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Si nous appliquons le commentaire inspiré aux royaumes de l’histoire, nous constatons qu’Israël doit être compté parmi ces royaumes. Israël, l’Assyrie et l’Égypte sont des royaumes de l’histoire qui ont précédé le premier royaume de la prophétie biblique, lequel était Babylone. Par conséquent, le quatrième royaume de « l’histoire » était Babylone, le cinquième était la Médo-Perse, le sixième était la Grèce, le septième était la Rome païenne, et le huitième était la Rome papale, qui était issue des sept, car elle représente la seconde phase de la Rome païenne. En tenant compte des royaumes de l’histoire, la Rome papale est la huitième, et elle est issue des sept.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Dans Daniel sept, les royaumes de la prophétie biblique sont représentés par des bêtes. Babylone est le lion, suivi par l’ours de la Médo-Perse. Le troisième était la Grèce, sous la figure du léopard, puis Rome comme la bête « terrible et épouvantable » qui avait « de grandes dents de fer ». La bête terrible, en accord avec l’image de Daniel deux, est Rome, le quatrième royaume de la prophétie biblique.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Les millérites comprenaient que le quatrième royaume était Rome; ils comprenaient donc comme tels les caractères de la bête terrible, et appliquaient simplement toutes les caractéristiques prophétiques de la bête au quatrième royaume. Ils voyaient dans le passage la distinction entre la Rome païenne et la Rome papale, mais ne pouvaient discerner un cinquième royaume de la prophétie biblique, car ils employaient à juste titre comme point de référence la première mention des royaumes de la prophétie biblique. Mais la distinction entre les deux Romes se trouve dans le passage, ce qui nous permet de considérer la distinction entre les deux Romes comme représentant deux royaumes. Mais tel n’est pas le point que nous examinons.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Araa inni jedhe, Lab-bahu afraad wuxuu ahaan doonaa boqortooyada afraad oo dhulka ka jiri doonta, taas oo ka duwanaan doonta boqortooyooyinka oo dhan; oo waxay liqi doontaa dhulka oo dhan, oo way ku tuman doontaa, oo burburin doontaa oo jajabin doontaa. Oo tobanka gees ee boqortooyadan ka soo baxayana waa toban boqor oo kici doona; mid kalena iyaga dabadood buu kici doonaa; oo isna kuwii hore wuu ka duwanaan doonaa, oo saddex boqor buu hoos gelin doonaa. Oo isagu erayo waaweyn buu ka sheegi doonaa Kan ugu Sarreeya, oo quduusiinta Kan ugu Sarreeya wuu daalin doonaa, oo wuxuu ku fikiri doonaa inuu beddelo wakhtiyada iyo qaynuunnada; oo gacantiisa ayaa lagu ridi doonaa ilaa wakhti iyo wakhtiyo iyo kala badh wakhti. Laakiin maxkamaddu way fariisan doontaa, oo xukunkiisa way ka qaadi doonaan, si loo baabbi'iyo oo loo tirtiro ilaa dhammaadka. Daanyeel 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Maamnoĩ ya kana katika Danieli sura ya pili ni Rumi. Pembe zile kumi zinawakilisha mataifa kumi yanayowakilisha ufalme wa Rumi ya kipagani, na kabla ya Rumi ya kipapa kutwaa mamlaka juu ya ulimwengu mwaka 538, falme tatu kati ya hizo zingeondolewa, au kung’olewa. Ndipo “pembe” “ndogo” ya mstari wa nane, yenye “macho kama macho ya mwanadamu, na kinywa kinenacho maneno makuu,” ingeibuka. Ikiwa tuna pembe kumi katika ufalme wa nne na tatu zinaondolewa ili “pembe ndogo” ichukue mahali pa pembe hizo tatu, basi pembe hizo tatu zinapoondolewa hubaki pembe saba, na ile pembe ndogo ni ya nane, kwa maana Rumi hujitokeza daima ikiwa ya nane na ni miongoni mwa zile saba. Kuna nuru nyingi kuhusu Rumi katika hatua zake mbili katika sura hii, lakini hapa tunatoa tu shahidi wa pili kwamba, kiunabii vilevile na kihistoria, Rumi hujitokeza ikiwa ya nane na ni miongoni mwa zile saba.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
U suri walja 8, wi de luk wan bigga ekspleneshon fu suri walja 7. Dis walja agen de identify di kingdom den fu Bible prophecy, ma e no mention di fosi kingdom, Babylon, bikos di ten de te Daniel kisi di vision fu walja 8, di ende fu Babylon ben de krosi. Na ini dis walja, Medo-Persia de represented tron wan ram dis ben abi tu horn. Greece de represented tron wan goat nanga wan horn, dis e broko, en na fu ini da broko horn fo tra horn e komopo. Dan wan “little horn” e follow baka Greece, en wan tra leisi, da little horn e represent Rome. Aladi Rome no ben de wan direct descendant fu di empire fu Greece, di passage e show da little horn leki e komopo fu wan fu di fo horn dis ben opo na ini di Greek kingdom baka a fosi horn—di wan dis e represent Alexander the Great—ben broko. Rome no ben de wan descendant fu di Greeks, ma a ben start en conquering fu di world fu da area fu Greece, en na da sense de, a ben komopo fu wan fu den fo horn.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Ndokusho rero mu gice cya munani ubuhamya bwa kabiri bushyigikira igice cya karindwi. Abamedi n’Abaperesi bari bafite amahembe abiri, Ubugiriki bwari bufite ihembe rimwe hanyuma nyuma yabwo haza andi mahembe ane. Ibyo bingana n’amahembe arindwi mbere ya Roma, kuko ihembe rito ryasohotse muri rimwe mu mahembe ane y’Ubugiriki. Kabiri hiyongereyeho rimwe hiyongereyeho ane bingana n’arindwi, hanyuma Roma, ari ryo hembe rito, ni iya munani kandi ni iyo muri ayo arindwi. Birakwiye kwitonderwa ko muri uyu murongo ugaragaza ko Roma isohoka muri rimwe mu mahembe y’Ubugiriki harimo imwe mu mpaka zikomeye cyane z’ubuhanuzi Miller na bagenzi be bakoranaga na bo bagombaga guhangana na zo mu mateka yabo.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
उस इतिहास के प्रोटेस्टेंटों ने यह आग्रह किया कि रोम का छोटा सींग रोम नहीं हो सकता, क्योंकि भविष्यवाणी यह पहचान कराती है कि छोटा सींग यूनान के चार सींगों में से एक में से निकला था। इसलिए उन्होंने यह तर्क दिया कि छोटा सींग Antiochus Epiphanes का प्रतिनिधित्व करता था, जो उन Seleucid राजाओं में से एक था जिनका इतिहास Alexander the Great की मृत्यु के बाद उसके राज्य के विभाजन के पश्चात आगे चलता रहा। इस विषय पर Millerite इतिहास का तर्क इतना प्रबल था कि 1843 के चार्ट पर उस प्रोटेस्टेंट शिक्षा के विरुद्ध तर्क प्रस्तुत किया गया, जो इस तथ्य पर आधारित थी कि Daniel ने छोटे सींग को यूनान के चार सींगों में से एक में से निकलते देखा, और इसलिए वह रोम की पहचान नहीं कर सकता था, क्योंकि रोम यूनान से उत्पन्न नहीं हुआ था। इस तर्क ने Daniel के उन सब अंशों को प्रभावित किया जहाँ रोम की पहचान की गई है। प्रोटेस्टेंट मत में यह भी सम्मिलित था कि Daniel ग्यारह के चौदहवें पद में “robbers of thy people” अवश्य ही Antiochus Epiphanes होना चाहिए। इसलिए Millerites ने उस चार्ट पर—जिसे Sister White ने यह कहते हुए पहचाना कि वह “directed by the hand of the Lord and should not be altered,”—Antiochus Epiphanes का एक उल्लेख सम्मिलित किया, जो यह दर्शाता था कि वह चौथा राज्य क्यों नहीं हो सकता था। क्या रोम भविष्यदर्शी इतिहास के दर्शन को स्थापित करता है, या फिर कोई Seleucid राजा, जो मसीह के जन्म से सौ से भी अधिक वर्ष पहले मर गया था, उस शक्ति का प्रतिनिधित्व करता था जो मसीह के क्रूस पर चढ़ाए जाने के समय उसके विरुद्ध खड़ी हुई?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Is í an cheist a d’fhéadfaí a ardú ná: cén fáth ar taispeánadh do Dhainéil an Róimh ag teacht amach as ceann de na hadharca Gréagacha, murabh shliocht díreach den Ghréig í an Róimh? Is é an freagra gur thosaigh tús ardú na Róimhe chun cumhachta sa réigiún sin a bhí tráth ina chríoch Ghréagach; ach cén fáth ar léiríodh an fháidhreach sin ar shlí a d’fhágfadh an mearbhall sin indéanta?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
कम-से-कम एक उत्तर—रोम कहाँ से उठना आरम्भ हुआ, इस पर ध्यान देने के महत्त्व से परे—यह है कि रोम के सदा आठवें के रूप में प्रकट होने और सात में से होने की पहेली का समाधान इस प्रकार होता है कि रोम को यूनान के प्रदेश के साथ सम्बद्ध माना जाता है, ताकि उस पहेली का यह बिन्दु बना रहे कि रोम उन सात में से है। वह पहेली इतनी महत्त्वपूर्ण है, यद्यपि मिलेरवादी इतिहास में अपनी स्थिति के कारण उस सिद्धान्त को कभी समझ नहीं सकते थे। यह तथ्य कि केवल 1843 ही नहीं, वरन् 1850 के चार्ट पर भी सभी सन्दर्भ उन विषयों के चित्रण हैं जिनका प्रत्यक्ष उल्लेख परमेश्वर के भविष्यद्वाणीमय वचन में किया गया है—उस एक सन्दर्भ को छोड़कर जो इस बात पर बल देता है कि अन्तियुखुस एपिफेनेस वह शक्ति नहीं है जो मसीह के विरुद्ध खड़ी हुई थी—उस अतिरिक्त सामग्री को चार्ट में अत्यन्त महत्त्वपूर्ण बना देता है। यह कितना दुःखद है कि जब एडवेंटवाद ने अपनी नींवों को छोड़ दिया, तो आज वे स्वयं यह शिक्षा देते हुए पाए जाते हैं कि दानिय्येल ग्यारह के पद चौदह की शक्ति रोम नहीं, बल्कि अन्तियुखुस एपिफेनेस है! अब वे वही शिक्षा देते हैं जिसका मिलेरवादियों ने इतना प्रबल विरोध किया था कि उन्होंने उस विवाद को 1843 के चार्ट पर अंकित किया था!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Imibuso y’amateka igaragaza ko Roma izamuka ari iya munani kandi ikomoka kuri za ndwi. “Ihembe rito” ryo mu gice cya karindwi rivuga “amagambo akomeye arwanya Isumbabyose” rizamuka ari irya munani kandi rikomoka kuri za ndwi. Amahembe yo mu gice cya munani agaragaza ko Roma izamuka ari iya munani kandi ikomoka kuri za ndwi.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
در مقالۀ بعدی بررسی خواهیم کرد که چگونه رومِ معاصر، آنگونه که در مکاشفه هفده ترسیم شده است، بهعنوان هشتمین برمیخیزد و از آن هفت است. سپس به دانیال دو بازخواهیم گشت و مشخص خواهیم ساخت که چرا چهار پادشاهیِ دانیال دو، که نخستین ذکرِ پادشاهیهای نبوتِ کتابمقدس است، با هشت پادشاهیِ مکاشفه هفده موافق است.