The books of Daniel and Revelation complement each other, meaning together they are perfected.
Les livres de Daniel et de l’Apocalypse se complètent l’un l’autre, c’est-à-dire qu’ensemble ils sont portés à leur perfection.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Mu Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira. Aha ni ho igitabo cya Daniyeli cyuzurizwa.” Ibyakozwe n’Intumwa, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Les royaumes de la prophétie biblique doivent être au centre de l’attention de l’étudiant de la prophétie, car c’est là que l’histoire extérieure des derniers jours est principalement exposée.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Dépassément mieux vaut-il apprendre, à la lumière de la parole de Dieu, les causes qui président à l’élévation et à la chute des royaumes. Que la jeunesse étudie ces récits et voie combien la véritable prospérité des nations a été liée à l’acceptation des principes divins. Qu’elle étudie l’histoire des grands mouvements de réforme, et voie combien souvent ces principes, bien que méprisés et haïs, leurs défenseurs étant conduits au cachot et à l’échafaud, ont néanmoins triomphé par ces sacrifices mêmes.” Éducation, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Historia suci, baik “gerakan-gerakan reformasi besar” maupun “bangkit dan runtuhnya kerajaan-kerajaan”; sejarah-sejarah suci merupakan persoalan hidup atau mati di dalam Firman Allah. Paulus mencatat dalam 2 Tesalonika pasal dua bahwa mereka yang tidak mengasihi kebenaran, dan yang sesudah itu menerima kesesatan yang kuat, berbuat demikian karena mereka memilih untuk menolak pekabaran yang diidentifikasi Paulus dalam bagian itu. Bagian tersebut mengenali hubungan antara Roma kafir dan Roma kepausan, yang juga merupakan hubungan antara Pergamus dan Tiatira dan juga merupakan hubungan antara besi dan tanah liat, serta hubungan antara naga dan binatang itu. Kebangkitan Roma kepausan yang dilambangkan oleh Tiatira dan kejatuhan Roma kafir sebagaimana dilambangkan oleh Pergamus adalah suatu kebenaran yang dibenci oleh mereka yang menerima kesesatan yang kuat.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
W historii ruchu millerowskiego spór między millerystami a protestantami, który znalazł odzwierciedlenie na pionierskiej karcie z 1843 roku, dotyczył tego, jaką historyczną potęgę przedstawiono jako „gwałtowników z twego ludu” w czternastym wersecie jedenastego rozdziału Księgi Daniela. Czy owi gwałtownicy oznaczali powstanie pogańskiego Rzymu, jak utrzymywali milleryści, czy też upadek Seleucydów, jak twierdzili protestanci?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Tiap bangsa yang telah tampil di panggung sejarah telah diizinkan menempati tempatnya di bumi, supaya dapat terlihat apakah bangsa itu akan menggenapi maksud dari ‘Sang Pengawas dan Yang Mahakudus.’ Nubuat telah menelusuri kebangkitan dan kejatuhan kerajaan-kerajaan besar dunia—Babel, Media-Persia, Yunani, dan Roma. Pada masing-masing kerajaan ini, sebagaimana pada bangsa-bangsa yang kurang berkuasa, sejarah berulang. Masing-masing memiliki masa ujian, masing-masing gagal, kemuliaannya memudar, kuasanya lenyap, dan tempatnya diduduki oleh yang lain....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
«خدا کلامِ مقدّس کے صفحات میں اقوام کے عروج و زوال کو جس طرح واضح کرتا ہے، اُس سے اُنہیں یہ سیکھنا چاہیے کہ محض ظاہری اور دنیوی جلال کس قدر بے حقیقت ہے۔ بابل، اپنی تمام قوت اور اپنی تمام شان و شوکت کے ساتھ—جس کی مانند ہماری دنیا نے اُس کے بعد کبھی نہیں دیکھی—وہ قوت اور وہ عظمت جو اُس زمانہ کے لوگوں کو نہایت مستحکم اور پائیدار معلوم ہوتی تھی—کس قدر کامل طور پر مٹ گئی! “گھاس کے پھول” کی مانند وہ فنا ہو گئی۔ اسی طرح ہر وہ چیز فنا ہو جاتی ہے جس کی بنیاد خدا پر نہیں۔ صرف وہی چیز قائم رہ سکتی ہے جو اُس کے مقصد سے وابستہ ہو اور اُس کے کردار کا اظہار کرتی ہو۔ اُس کے اصول ہی وہ واحد امور ہیں جنہیں ہماری دنیا میں ثبات حاصل ہے۔» Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
교회의 역사는 솔로몬이 말하기를 그것이 없으면 망한다고 한 그 이상이다. 밀러파는 요한계시록 9장 5절과 10절에 “다섯 달”로 표상된 백오십 년을 인식하고 선포하였으나, 요한계시록 9장에 표상된 역사를 깊이 파헤치지는 않았다. 그들은 10절의 다섯 달을 올바르게 확인하였지만, 5절과 10절이 모두 “다섯 달”이라는 표현을 담고 있다는 이유로, 그것이 단순히 두 절 모두에 나타난 괴롭힘의 예언을 강조하는 것이라고 생각한 것이 분명하다. 이제는 5절이 나타내는 “다섯 달”이 무함마드의 사망인 632년에 시작되어, 비잔틴 제국, 곧 동로마 제국의 여제 이레네가 치욕을 당한 782년에 끝난 백오십 년을 뜻한다는 사실이 쉽게 입증된다.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Fa akwanya no yɛe nokware wɔ wɔn de a wɔde nkyekyem du no yɛɛ Nicomedia ko a ɛbaa so wɔ July 27, 1299 no, sɛ ɛno na ɛyɛ mfe ɔha aduonum no mfiase, a ɛbaa awiei wɔ July 27, 1449 bere a wɔbrɛɛ Constantine a ɔtwa to a odii hene wɔ Constantinople no ase. Asɛm no si so dua wɔ asɛm so, mfe ɔha aduonum bere bi kyerɛ wiase nyinaa Islam, sɛnea wɔgyina hɔ ma no wɔ Arabia Islam amanehunu a edi kan no ne Turkey Islam amanehunu a ɛto so abien no mu. Islam a ɛbrɛɛ ɔhempɔn ne ɔhemmaa no nyinaa ase no kyerɛ wiase nyinaa Islam a edi ahenni bi so nkonim, ahenni a ɛwɔ ɔbea bi a Irene gyina hɔ ma no ne ɔbarima bi a Constantine a ɔtwa to no gyina hɔ ma no.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Katika kipindi cha miaka mia moja hamsini kinachoishia kwa kufedheheshwa kwa Irene, Uislamu wa Arabia unalitawala eneo au himaya ya Byzantium, ukimwacha Irene katika hali ya aibu kubwa kiasi kwamba alilazimika kulipa kodi ya ushuru kwa muda wa miaka mitatu, pamoja na madai mengine ya kulazimishwa. Fedheha ya Konstantino wa mwisho ilipotukia, iliashiria mwanzo wa kipindi cha miaka minne kinachoishia kwa kuzingirwa na kuangushwa kwa mji mkuu wa Roma ya mashariki. Katika hali zote mbili ulikuwa ni Uislamu: Uislamu wa Arabia kwa Irene, na Uislamu wa Uturuki kwa Konstantino wa mwisho. Katika siku za mwisho, Uislamu wa ulimwenguni pote, kama unavyowakilishwa na mashahidi wawili wa Uislamu wa Arabia na Uislamu wa Uturuki waliowekwa mbele katika ole la kwanza na la pili, kwanza utaliteka eneo, kisha mji mkuu. Chombo cha kisiasa cha siku za mwisho kinachowakilishwa na Konstantino wa Roma ya mashariki kimefungwa ndoa kwa njia ya mfano na chombo cha kidini cha siku za mwisho kinachowakilishwa na Irene wa Roma ya mashariki. Natumia neno chombo cha kisiasa na cha kidini kueleza kwamba mfano wa sanamu ya mnyama hutokea kwanza katika Marekani na kisha ulimwenguni. Sanamu ya mnyama ni ndoa ya mfano ya Konstantino na Irene, ambao wote wawili wamefedheheshwa kwa kupoteza eneo lao na mji wao mkuu kwa Uislamu.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Kunyelaniswa kwabo kuchongwa ngokuhambelanisa ezo mbali zimbini, yaye kwafaniswa ngomtshato phakathi kukaConstantia noLicinius ngowama-313 xa uMmiselo waseMilan waqalisa ukusebenza, yaye ibandla elingumfuziselo laseSmirna laphela kwaza kwaqala ibandla elingumfuziselo lasePergamo. Abo uPawulos abachaza njengabamkela ulahlekiso olunamandla bayala ukuwubona umyalezo wesilumkiso kaPawulos oquka ukuwa, ngaphambi kokuba kutyhilwe umntu wesono. Ukuwa kwenzeka kwimbali yasePergamo, yaye umntu wesono watyhilwa ngowama-538, xa kwaqala ibandla laseTiyatira.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Na onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụrụ na ọ bụghị na mbu, ọdịda n’okwukwe ga-abịa, a ga-ekpughekwa nwoke mmehie ahụ, nwa nke ịla n’iyi; onye ahụ na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya, dị ka Chineke, nọdụrụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. 2 Ndị Tesalonaịka 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
L’histoire de Rome orientale fournit deux témoins de la vérité prophétique qui est aussi représentée dans la relation symbolique de Rome orientale avec Rome occidentale. Dans cette relation, Rome occidentale est l’Église et Rome orientale est l’État. Rome est une combinaison de l’Église et de l’État, représentée par le fer et l’argile dans Daniel, chapitre deux.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Eine Begründung dafür, dass in den letzten Tagen der weltweite Islam gegen eine Macht auftritt, die als eine Verbindung von Kirche und Staat dargestellt wird, deren Gebiet und Hauptstadt einnimmt, wird durch zwei weitere Zeugen aus der heiligen Geschichte von Offenbarung neun bestätigt. Osman eroberte das Gebiet von Nikomedia am 27. Juli 1299, und zwei Jahre später, im Jahr 1301, eroberte er sodann das Gebiet von Nizäa. Sein Sohn eroberte im Jahr 1331 die Hauptstadt Nizäa, und derselbe Sohn eroberte die Hauptstadt Nikomedia in einer vierjährigen Belagerung, die 1337 endete. Die Pioniere kennzeichneten den 27. Juli 1299 mit Osman, betrachteten jedoch niemals die nächste Schlacht, die Schlacht von Nizäa, als den geschichtlichen zweiten Schritt zur Errichtung des Osmanischen Reiches. Der 27. Juli 1299 war der erste Schritt von mehreren Schritten auf dem Weg zum Sonntagsgesetz. Die ersten beiden Schritte des türkischen Islam kennzeichneten den Beginn einer Weissagung, die 1449 endete, dann erneut 1840, dann erneut am 11. September und dann wiederum am 31. Dezember 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
El primero de esos dos pasos señaló no solo el comienzo de ciento cincuenta años, sino que también señaló el comienzo de treinta y ocho años. Comenzó cuando Osmán tomó el territorio de Nicomedia, y terminó treinta y ocho años después, cuando el hijo de Osmán tomó la ciudad capital de Nicomedia al término de un asedio de cuatro años, en 1337. El número treinta y ocho representa “levantarse”, y el paso inicial de la toma del territorio por parte de Osmán señaló el levantamiento del islam turco. En ese primer paso de treinta y ocho años, un asedio de “cuatro años” marca la conclusión. En el último paso de los ciento cincuenta años, se inflige la humillación y, cuatro años después, en 1453, la capital de la Roma oriental es tomada.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Yalnızca 1453’te Osmanlı Türkleri söz konusu olsun, yahut Osman’ın oğlunun 1337’de hem Nikomedia’yı hem de 1331’de İznik’i alışı söz konusu olsun, her üç durumda da bu başkentlerin her biri tarihin bir döneminde doğu Roma’nın başkenti olarak hizmet etmişti. Bu üç çizginin tümü, doğu Roma’nın fethedilişini belirlemektedir. Bu üç çizginin her biri, İslâm’ın önce bölgeyi, ardından da doğu Roma’nın başkentini fethedişini tanımlamaktadır. Üç başkentin adının tümü, bölgenin adıyla aynıdır. Bu üç çizginin her birinin birbirinden farklı alfa ve omega tarihî şahsiyetleri vardır. Hem imparatorun hem de imparatoriçenin İslâm tarafından aşağılanmasıyla bir kilise-devlet ilişkisini tanımlarken, peygamberlikteki bu aşağılanma, onların çizgilerini, 330 yılında Büyük Konstantin’in Roma şehri yerine Konstantinopolis’i seçmesiyle aşağılanan batı Roma ile birleştirmektedir. Batı Roma’nın nihai aşağılanması 476’da son imparatorla geldi ve o noktadan sonra hızla gerilemeye devam etti.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
ரோமின் கிழக்குப் பகுதியுடன் ஒப்பிடுகையில் மேற்கத்திய ரோம் சபையாக இருந்தது; கிழக்கு அரசாக இருந்தது. ஆரம்பத்தில் 330 ஆம் ஆண்டில் அவமானம், பின்னர் 476 இல் அவமானம், அதன் பின் 782 இல், மறுபடியும் 1449 இல். ஒரு ராஜ்யத்தின் பிரிவால் தொடங்கிய அவமானத்தின் ஒரு தொடர்ச்சி—476 இல் சக்கரவர்த்தியை, ஆகையால் பேரரசையும், இழந்த அவமானம் அதனைத் தொடர்ந்து வந்தது; பின்னர் இஸ்லாம் முதலில் 782 இல் கிழக்கின் பிரதேசத்திற்கும், அதன் பின் 1453 இல் கிழக்கின் தலைநகரத்திற்கும் அவமானத்தை உண்டாக்கியது.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Islam de la prophétie biblique met en lumière la lignée de Rome orientale aussi bien que de Rome occidentale, et la lumière qu’Islam produit aujourd’hui est en accord avec la lumière fondamentale qu’Islam représentait pour les pionniers millérites, tout en la dépassant largement. Le temps d’épreuve qui a commencé en 2024 avec la question de savoir qui sont « les violents de ton peuple, qui accompliront la vision » fut l’alpha de la période d’épreuve, et maintenant, à la fin de cette période d’épreuve, la lumière tirée du sujet d’Islam dans le chapitre neuf de l’Apocalypse ajoute des témoins de Rome occidentale et orientale qui n’avaient jamais été examinés avant ces derniers jours actuels.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
অধ্যায় নয় হইতে এগারো পর্যন্ত ইসলামের ভবিষ্যদ্বাণীমূলক রেখাসমূহ দানিয়েল ১১-এর ১০ হইতে ১৬ পদে অবস্থিত ইতিহাসের রেখাসমূহকে একত্রিত করে, এমন সাক্ষ্য প্রদান করিয়া যাহা এই প্রবন্ধসমূহে ইতিমধ্যে আলোচ্য রেখাসমূহের সহিত সংযুক্ত। কিন্তু ইসলামের উত্থানের ভবিষ্যদ্বাণীমূলক দৃষ্টান্তের অন্তর্গত আছে মিলারীয়দের আন্দোলনের উত্থান এবং এক লক্ষ চুয়াল্লিশ হাজারের আন্দোলনের উত্থান উভয়ই। প্রকাশিতবাক্য ৯-এর সময়-ভবিষ্যদ্বাণীগুলির মধ্যে দৃঢ়ভাবে স্থাপিত এবং তাহার অংশরূপে অবস্থিত দুইটি চার-বৎসরব্যাপী কালপর্ব ১৮৪০ হইতে ১৮৪৪ পর্যন্ত চার বৎসরের পক্ষে সাক্ষ্য প্রদান করে। ১৮৪৪ সালে ভবিষ্যদ্বাণীমূলক সময় আর থাকে না; অতএব, প্রতীকী চার-বৎসরব্যাপী কালপর্ব সময় দ্বারা নয়, বরং তাহার ভবিষ্যদ্বাণীমূলক বৈশিষ্ট্য দ্বারা সংজ্ঞায়িত হয়। প্রথম চার-বৎসরব্যাপী কালপর্ব নির্দেশ করে ১৩৩৭ সালে ইসলামের নিকোমিদিয়া জয়, যাহা তাহার পিতা ঐ অঞ্চল জয় করিবার আটত্রিশ বৎসর পরে সংঘটিত হয়। দ্বিতীয় চার বৎসর নির্দেশ করে ১৪৪৯ সালে পূর্ব রোমের রাজনৈতিক ও ধর্মীয় শাসকগণের অপমান, যাহা ইসলাম দ্বারা সংঘটিত হইয়াছিল; এবং তৃতীয় চার বৎসর নির্দেশ করে ঈশ্বরের শক্তির এক মহিমান্বিত প্রকাশ, যখন সেই দূত, যিনি আপন মহিমায় পৃথিবীকে আলোকিত করিয়াছিলেন, ১৮৪০ সালের ১১ আগস্ট অবতীর্ণ হইলেন।
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
L’histoire millérite du premier et du deuxième ange correspond à l’histoire du troisième ange durant le scellement des cent quarante-quatre mille. Cette œuvre finale de scellement est l’effacement du péché; elle est l’union de la Divinité avec l’humanité, et elle se déroule au cours d’une guerre amenée par l’islam.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Und er öffnete den Abgrund; und es stieg Rauch aus dem Abgrund auf wie der Rauch eines großen Ofens; und die Sonne und die Luft wurden von dem Rauch des Abgrunds verfinstert. Und aus dem Rauch kamen Heuschrecken auf die Erde hervor; und ihnen wurde Macht gegeben, wie die Skorpione der Erde Macht haben. Und es wurde ihnen geboten, dass sie das Gras der Erde nicht beschädigen sollten, auch nichts Grünes noch irgendeinen Baum; sondern allein die Menschen, die nicht das Siegel Gottes an ihren Stirnen haben. Offenbarung 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
La parfaite réalisation de chaque prophétie se trouve dans les derniers jours; ainsi, ce passage désigne le scellement des cent quarante-quatre mille. La prophétie de l’islam dans Apocalypse neuf fournit la clé historique qui permet d’apporter, dans l’histoire ayant culminé le 11 août 1840, lorsque l’islam fut retenu, l’illustration la plus complète de la puissance qui établit la vision. À partir de ce point, le témoignage d’Apocalypse neuf se prolongea dans le chapitre dix et dans l’histoire des premier et deuxième anges. Puis, au chapitre onze, le troisième malheur survient soudainement lors de la loi du dimanche, moment où commence le grand cri du troisième ange. Le chapitre neuf est la clé de l’islam pour ordonner l’élévation et la chute des royaumes exposées dans Daniel et l’Apocalypse. Les chapitres dix et onze désignent l’expérience des cent quarante-quatre mille vierges sages. Le chapitre neuf désigne le symbole qui établit la vision extérieure, et les chapitres dix et onze désignent la vision intérieure associée au fait de suivre l’Agneau dans le lieu très saint.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
વિશ્વાસપ્રકાશ અધ્યાય દસ ખ્રિસ્તને તે શક્તિશાળી દૂત તરીકે રજૂ કરીને આરંભે છે, જે ખુલ્લું નાનું પુસ્તક લઈને ઉતરે છે. તે ઘટના વિશ્વાસપ્રકાશ નવની તે ભવિષ્યવાણીના અંતે, જે ત્રણસો એકાણું વર્ષ અને પંદર દિવસ નિર્દિષ્ટ કરે છે, 11 ઑગસ્ટ, 1840ના દિવસે પૂર્ણ થઈ હતી. વિશ્વાસપ્રકાશ દસ તે ઇતિહાસને ઓળખે છે જે આગળ વધીને 22 ઑક્ટોબર, 1844ના દિવસે યોહાનના પેટમાં સંદેશ કડવો થયો ત્યાં સુધી પહોંચે છે. 1840થી 1844ના તે ચાર વર્ષ પ્રથમ દૂતના આગમનથી શરૂ થાય છે અને ત્રીજા દૂતના આગમનથી પૂર્ણ થાય છે. 11 ઑગસ્ટ, 1840ની પૂર્ણતા પછી આવેલા તે ચાર વર્ષ, ત્રણસો એકાણું વર્ષ અને પંદર દિવસની શરૂઆતમાં 27 જુલાઈ, 1449થી 1453 સુધીના ચાર વર્ષોથી પ્રતિકરૂપે દર્શાવવામાં આવ્યા હતા. તે બંને ચાર-વર્ષીય અવધિઓ 1333થી 1337 સુધી નિકોમિડિયાના ચાર વર્ષના ઘેરાવ સાથે સુસંગત છે. પ્રતીકાત્મક રીતે પૂર્વીય રોમ પર ઇસ્લામે ત્રણ વાર વિજય મેળવ્યો હતો. પ્રથમ 1331માં નિકીયાના ઘેરાવ સમયે, પછી 1337માં નિકોમિડિયાના ચાર વર્ષના ઘેરાવ સમયે, અને પછી 1453માં કોન્સ્ટાન્ટિનોપલના ઘેરાવ સમયે.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
ඩයොක්ලීෂියන් ක්රි.ව. 293 දී රෝමය නීතිමය වශයෙන් නැගෙනහිර හා බස්නාහිර ලෙස බෙදා වෙන් කළේය; කොන්ස්ටන්ටයින් ක්රි.ව. 330 දී රෝමය අනාගතවාදී අර්ථයෙන් නැගෙනහිර හා බස්නාහිර ලෙස බෙදා වෙන් කළේය. ක්රි.ව. 395 දී, අධිරාජයා වූ තීයෝදෝසියුස් පළමුවනගේ මරණයෙන් පසු, ඔහු නැගෙනහිරත් බස්නාහිරත් තම පුත්රයන් දෙදෙනාට උරුම කර දුන් බැවින්, අධිරාජ්යය විධිමත් ලෙසත් ස්ථිර ලෙසත් බෙදා වෙන් කරන ලදී. ක්රි.ව. 1054 දී “මහා විභේදනය” හමුවේ කතෝලික සභාව ද නැගෙනහිර හා බස්නාහිර ලෙස බෙදා වෙන් විය. එම විභේදනය ක්රමික වූවාක් මෙන්, එය අනුගමනය කළ පතනය ද ක්රමික විය. එම විභේදනය අද දක්වාම පවතී. එම දිනයෙන් අවුරුදු පනහක් ඇතුළත, රෝමයේ බස්නාහිර සභාව ඉස්ලාමයට එරෙහිව ආසන්න වශයෙන් අවුරුදු දෙසියයක් පුරා දිව ගිය කුරුස යුද්ධ ආරම්භ කළේය. බස්නාහිර රෝමය එහි අවසාන අධිරාජයා අහිමි කළ විට, ක්රි.ව. 476 දී, පතනයට ලක් විය. නැගෙනහිර රෝමය ක්රි.ව. 1453 දී පතනයට ලක් විය. පාප්වහන්සේගේ රෝමය ක්රි.ව. 1798 දී පතනයට ලක් විය. හීදන් රෝමය ක්රි.ව. 293, 330 සහ 395 දී නැගෙනහිර හා බස්නාහිර වෙත බෙදී ගියේය. පාප්මය රෝමය ක්රි.ව. 1054 දී නැගෙනහිර හා බස්නාහිර වෙත බෙදී ගියේය. සහෝදරි වයිට් රාජ්යයන්ගේ උත්ථානය හා පතනය දෙවියන්වහන්සේගේ වචනය අධ්යයනය කිරීමේ ප්රධාන සන්දර්භ-බිඳුවක් ලෙස හඳුනා දෙයි.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Le royaume qui sont amenés à la lumière de l’histoire à partir du chapitre neuf de l’Apocalypse renforcent l’argument selon lequel c’est Rome qui établit la vision. Le lien prophétique entre l’islam et les cent quarante-quatre mille constitue une preuve que le message du cri de minuit, lequel fut typifié par le Christ entrant à Jérusalem monté sur un âne, est représenté par une prophétie de temps qui commença au temps du premier malheur, se poursuivit dans la seconde partie de la prophétie au cours du second malheur, et parvint à son accomplissement dans l’histoire de quatre années où le mouvement millérite des premier et second anges commença avec l’accomplissement de cette même prophétie. La prophétie commença avec le symbole de « trente-huit et deux années » (1299 et 1301), années marquant l’ascension de l’islam, et elle s’acheva avec le symbole de « trente-huit et deux années » (1838 et 1840), marquant l’essor des millérites.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
En 1844, à la conclusion de la période de quatre ans des millérites, qui avait été préfigurée par le siège de 1333 à 1337, et de 1449 jusqu’au siège de 1453, le temps prophétique ne devait plus être appliqué. L’élévation de l’étendard des cent quarante-quatre mille est directement liée à la prophétie dans laquelle l’islam est élevé.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
याहूदा, तू वही है जिसकी तेरे भाई स्तुति करेंगे; तेरा हाथ तेरे शत्रुओं की गर्दन पर होगा; तेरे पिता की सन्तान तेरे सामने दण्डवत् करेगी। याहूदा सिंह का बच्चा है; हे मेरे पुत्र, तू शिकार से ऊपर चढ़ आया है; वह झुक गया, वह सिंह के समान और वृद्ध सिंह के समान बैठ गया; कौन उसे उठाएगा? राजदण्ड याहूदा से न हटेगा, और न उसके पांवों के बीच से व्यवस्था देनेवाला, जब तक शीलोह न आए; और जातियों का एकत्र होना उसी की ओर होगा। वह अपने बछेड़े को दाखलता से, और अपनी गदही के बच्चे को उत्तम दाखलता से बांधता है; उसने अपने वस्त्र दाखमधु में, और अपने परिधान अंगूरों के लोहू में धोए हैं। उसकी आंखें दाखमधु से लाल होंगी, और उसके दांत दूध से श्वेत। उत्पत्ति 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Los ciento cuarenta y cuatro mil reflejan perfectamente el carácter de Cristo, y Cristo es, entre otras representaciones simbólicas, “la vid escogida”. Ismael es identificado como un hombre “fiero” en Génesis 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Bugu nitɔndɔnyɔ lo nɛ; a kɛli bɛ kɔ ka la mɔgɔ bɛɛ kan, ani mɔgɔ bɛɛ kɛli bɛ kɔ ka la a kan; ani a bɛ sigi a dɔɔninw bɛɛ ɲɛfɛ.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
शब्द “जंगली” का अनुवाद जिस अर्थ में किया गया है, वह जंगली अरबी गदहे के लिए है। अंतिम दिनों में मसीह के प्रतिनिधि जंगली अरबी गदहे के संदेश पर सवार होते हैं—उस गदहे पर जिस पर मसीह यरूशलेम में प्रवेश किए थे, उसी गदहे पर जो अन्ततः तब बोला जब बिलआम ने उसे तीसरी बार मारा। जिन संदेशवाहकों ने 1840 में उस संदेश की घोषणा की जिसने पहले स्वर्गदूत के संदेश को सामर्थ्य प्रदान किया, उन्होंने उसी भविष्यवाणी-संबंधी इतिहास में, जहाँ वह संदेश स्थित था जिसने उस आंदोलन को सामर्थ्य दी, एक प्रासंगिक और महत्त्वपूर्ण एक-सौ-पचास-वर्षीय भविष्यवाणी को नहीं देखा। उन्होंने उसी समय-भविष्यवाणी में दो चार-वर्षीय अवधियों को भी नहीं देखा, जो 1840 से 1844 तक के इतिहास का प्रतिरूप थीं। यहूदा के गोत्र का सिंह अब “प्राचीन मार्गों” से ऐसा प्रकाश प्रकट कर रहा है जो पहले कभी नहीं देखा गया, और यह ऐसा प्रकाश है जो उस प्रकाश के अनुरूप है जो 31 दिसंबर, 2023 से प्रकट होता आया है। यह इस विषय में किसी भी संदेह को दूर कर देता है कि नैशविल पर आघात करने वाला इस्लाम ही है। यह प्रकाश रोम के प्रतीक को प्रकाशित करता है, और इस प्रकार 2024 में “तेरे लोगों के लुटेरों” के विषय में अल्फा विवाद पर एक ओमेगा-वक्तव्य बन जाता है; और यह मिलराइट इतिहास में इसी प्रतीक को लेकर हुए विवाद का भी ओमेगा-प्रतीक है। यह पहचान कराता है कि प्रकाशितवाक्य नौ की समय-भविष्यवाणियों का इस्लाम, एक लाख चवालीस हज़ार के मुद्रांकन-समय के आंतरिक इतिहास के दौरान बाहरी संदेश है। हम कुछ समय से इस तथ्य की शिक्षा देते आए हैं, पर अब इसे एक ही रेखा पर प्रदर्शित किया जा सकता है, जो प्रकाशितवाक्य नौ से आरम्भ होकर प्रकाशितवाक्य ग्यारह पर समाप्त होती है। इस्लाम की समय-भविष्यवाणी से संबद्ध तीसरी चार-वर्षीय अवधि, जो 1840 से 1844 तक पूरी हुई, एक लाख चवालीस हज़ार के मुद्रांकन-समय को चित्रित करती है। प्रकाशितवाक्य ग्यारह के बड़े भूकंप द्वारा, एक लाख चवालीस हज़ार ध्वज के समान ऊँचा उठाए जाते हैं।
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
នៅក្នុងអេសេគាល ជំពូក ៣៧ ការលើកប្រជាជនរបស់ព្រះឲ្យក្លាយជាកងទ័ព គឺជាដំណើរការពីរជំហាន ដែលត្រូវបានតំណាងទុកជាមុនដោយការបង្កើតអាដាម។ ជំហានដំបូង អាដាមត្រូវបានបង្កើតពីដីឥដ្ឋ បន្ទាប់មក ព្រះគ្រីស្ទបានផ្លុំខ្យល់នៃជីវិតចូលទៅក្នុងលោក។ នៅក្នុងអេសេគាល ការព្យាករណ៍លើកទីមួយបង្កើតសាកសពទាំងឡាយ ប៉ុន្តែពួកវានៅតែស្លាប់ដដែល។ បន្ទាប់មក ខ្យល់ទាំងបួនត្រូវបានផ្លុំមកលើសាកសពទាំងនោះ ហើយពួកវាក្រោកឈរឡើងជាកងទ័ពដ៏មហិមា។ លេខសាមសិបប្រាំបី និងសែសិប តំណាងឲ្យជំហានទាំងពីរនោះ។
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
এর পর ইহুদীদের এক উৎসব উপস্থিত হইল; এবং যীশু যিরূশালেমে গমন করিলেন। আর যিরূশালেমে মেষদ্বারের নিকটে একটি পুকুর আছে, যাহা ইব্রীয় ভাষায় বেথেস্দা নামে পরিচিত, এবং তাহার পাঁচটি বারান্দা ছিল। এই সকল বারান্দায় বহু দুর্বল লোক, অন্ধ, খোঁড়া, শুকাইয়া যাওয়া অঙ্গবিশিষ্ট লোক শুইয়া থাকিত, জলের আলোড়নের অপেক্ষায়। কারণ নির্দিষ্ট সময়ে এক স্বর্গদূত সেই পুকুরে অবতরণ করিয়া জল আলোড়িত করিতেন; আর জলের আলোড়নের পর যে ব্যক্তি প্রথমে তাহাতে নামিত, সে যে কোনও রোগে পীড়িত থাকুক না কেন, আরোগ্য লাভ করিত। আর সেখানে এক ব্যক্তি ছিল, যাহার আটত্রিশ বৎসর ধরিয়া রোগ ছিল। যীশু তাহাকে শুইয়া থাকিতে দেখিয়া, এবং জানিয়া যে সে ইতিমধ্যে দীর্ঘকাল সেই অবস্থায় আছে, তাহাকে বলিলেন, তুমি কি সুস্থ হইতে চাও? সেই অসুস্থ ব্যক্তি তাঁহাকে উত্তর দিল, মহাশয়, জল আলোড়িত হইলে আমাকে পুকুরে নামাইয়া দেওয়ার মতো কেহ নাই; কিন্তু আমি যাইবার সময়, আমার পূর্বেই অন্য একজন নামিয়া যায়। যীশু তাহাকে বলিলেন, উঠ, তোমার শয্যা তুলিয়া লও, এবং চল। আর তৎক্ষণাৎ সেই ব্যক্তি সুস্থ হইল, এবং আপন শয্যা তুলিয়া লইয়া চলিতে লাগিল; আর সেই দিনটি ছিল বিশ্রামবার। যোহন ৫:১–৯।
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Sekarang bangunlah, kataku, dan menyeberanglah kamu ke sungai Zered. Maka kami pun menyeberangi sungai Zered itu. Adapun lamanya perjalanan kami dari Kadeshbarnea sampai kami menyeberangi sungai Zered ialah tiga puluh delapan tahun, sampai seluruh angkatan orang-orang perang itu lenyap dari tengah-tengah perkemahan, seperti yang telah disumpahkan Tuhan kepada mereka. Ulangan 2:13, 14.