Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
De même que le 11 août 1840 confirma les règles adoptées par Miller, après le 11 septembre 2001 il fut reconnu par ceux qui étaient disposés à voir que les principes prophétiques adoptés par Future for America constituaient la véritable méthodologie biblique de la pluie de l’arrière-saison, telle qu’exposée au chapitre vingt-huit d’Ésaïe. L’application de ligne de réforme sur ligne de réforme, telle qu’elle est présentée dans l’histoire sacrée, établit que le 11 septembre 2001 était une répétition du 11 août 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Naqularnikuarpoq saqqummersitat qulinganni inngiliat nukittooq 1840-mi aqqartoq 2001-mi aqqarneranut assersuutigineqartoq. Inngilit taakkua marluk tamarmik Islamimut tunngasumik siulittuummik eqquutinneqarnermik nalaani aqqarput. Taava angalariaaseq taanna sunniuteqartoq angutit arnallu akissuteqarfigimmassuk aallarneq siuariartorpoq. Laodiceami Seventh-day Adventistit aqutsisuunerat 1989-mi, piffissap naggataani, saneqqunneqarpoq; massakkullu ilagiit taakkua misilerarneqarnissamut kingullermut ingerlaqqipput, Naalagaq pingajuat inngili pillugu aallarneq ulluni kingullerni oqaatsini saqqummersittartussaattut toqqartorniarlugu.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Eine vorrangige Regel unter den für die letzten Tage gegebenen Regeln war die dreifache Anwendung der Prophetie. Besonders in jener Zeit war dies bei der dreifachen Anwendung der drei Wehe der Fall, die das Ereignis vom 11. September 2001 so deutlich bestätigte. Als jene Wahrheit aufrichtig untersucht wurde, erkannten diejenigen, die damals mit Herzen, die nach der Wahrheit suchten, zu Jeremias „alten Pfaden“ geführt wurden, die prophetische Erfüllung ebenso wie die Gültigkeit der Regeln prophetischer Auslegung, die von der Bewegung des dritten Engels angenommen worden waren, als gültig an.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
On vit que la compréhension correcte qu’avaient les pionniers de l’histoire du premier malheur d’Apocalypse chapitre neuf représentait l’islam. Le faux prophète Mahomet fut reconnu comme étant le roi de cette histoire. Dans cette histoire, l’islam devait attaquer l’Empire romain, et son mode de guerre fut expressément identifié comme frappant soudainement et à l’improviste. À cet égard, on comprit que le mode même de guerre de l’islam fournissait les racines étymologiques du mot « assassin ». Dans cette histoire, l’islam devait faire du tort aux armées de Rome, et la période se termina sous le jalon d’une prophétie de temps de cent cinquante ans. Lorsque cette prophétie de temps prit fin le 27 juillet 1449, la prophétie de temps et l’histoire du second malheur commencèrent.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Ebbe anoþer tyme-prophecie of þree hundred and nynti and oon yeeris and fiftene dayes, þat endide on August 11, 1840. In þat historie þe ruler þat representide þe prophetyk werk of Islam was Ottman, who hadde ben typified by Mohammed in þe historie of þe firste wo. Chapter nyne seith þat in þe historie of þe secounde wo, Islam wolde sle þe hostes of Rome. Thei schulde yit exercise þe manere of werrefare, assailinge sodeinly and unwarli, but in þat historie gunpowder was firste foundun and used; so þe secounde wo representide a manere of werrefare signified by þe assassin’s sodein assaut, and over þat it includide explosyves.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Ngomhla we-11 kuMandulo 2001 umaye wesithathu wobuSulumane washaya ngeziqhumane amabutho omoya aseRoma ngokuzumayo. Leso sehlakalo saba uphawu lokuqala kwemigqa eminingana yeqiniso lesiprofetho, kodwa sasimisiwe ngokucacile phezu kofakazi ababili bangaphambili bomaye wokuqala nowesibili. Leso sehlakalo sabonisa ngokusobala ukuthi, njengoba kwaba khona ukunikwa amandla emlandweni wamaMillerite wango-11 ku-Agasti 1840, lapho isiprofetho sobuSulumane somaye wesibili sigcwaliseka futhi ingelosi yesAmbulo ishumi yehla, kanjalo lapho isiprofetho sobuSulumane somaye wesithathu sifika, saphawula ukwehla kwengelosi yesAmbulo ishumi nesishiyagalombili ngalolo suku.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
« Est-ce maintenant que l’on rapporte la parole que j’aurais déclarée, à savoir que New York doit être emportée par un raz de marée ? Je n’ai jamais dit cela. J’ai dit, tandis que je regardais les grands édifices qui s’y élevaient, étage après étage : “Quelles scènes terribles se produiront lorsque le Seigneur se lèvera pour ébranler puissamment la terre ! Alors s’accompliront les paroles d’Apocalypse 18:1–3.” Tout le dix-huitième chapitre de l’Apocalypse est un avertissement de ce qui vient sur la terre. Mais je n’ai reçu aucune lumière particulière quant à ce qui doit venir sur New York, sinon que je sais qu’un jour les grands bâtiments qui s’y trouvent seront renversés par le déploiement et le bouleversement de la puissance de Dieu. D’après la lumière qui m’a été donnée, je sais que la destruction est dans le monde. Une parole du Seigneur, un attouchement de sa puissance toute-puissante, et ces structures massives tomberont. Des scènes se produiront dont nous ne pouvons imaginer l’effroi. » Review and Herald, 5 juillet 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Le mouvement de Future for America fut alors reconnu, par ceux qui étaient disposés à le voir, comme le parallèle du mouvement millérite. L’islam de la troisième malédiction devint dès lors un élément primordial du message. L’Inspiration enseignait clairement que, lorsque l’ange de l’Apocalypse descendrait, la pluie de l’arrière-saison arriverait.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«Дождь поздний должен излиться на народ Божий. Могущественный ангел должен сойти с неба, и вся земля должна озариться его славой». Review and Herald, 21 апреля 1891 г.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
जब यहूदा के गोत्र का सिंह उत्तरवर्षा की अधिक व्यापक समझ को खोलना आरम्भ करने लगा, तब उसने अपनी प्रजा को योएल की पुस्तक की ओर ले चला, जो उत्तरवर्षा के विषय में एक प्रमुख संदर्भ-बिन्दु है। उस समय उन पुरुषों में से कुछ, जो 11 सितम्बर 2001 के पश्चात् इस आन्दोलन से जुड़ गए थे, यह ठहराने लगे कि योएल के वे कीट, जो परमेश्वर की दाखलता को नष्ट करते हैं और जो मध्यरात्रि की पुकार के जागरण तक ले जाते हैं, इस्लाम का प्रतीक हैं। वे यह देख नहीं सके, या देखना नहीं चाहते थे, कि वे कीट रोम का प्रतिनिधित्व करते थे।
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Lúmë alassëa i tuluvasë anaisenë sanwëa i neldepa quetilëo i unquanta lúmessë maquettië i neldë nahtaliën napanë únairina nolwëa tulca tenna i námië lenquë i hlócë umner representë Islam. Sí ve quettar ná, yá sanwë hyanëa mirilya mapëa, then i Hostainar hlarëa hostalë nátëa an yesta i falyëa nórë. Mi i mótaina tenna tulta i ténëa cenielto, sintaner sa lá istaner i sungwa i típa ar antitípa.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Mu masomo ya tewolojiya n’aya Bibiliya, amagambo “type” na “antitype” akoreshwa mu gusobanura isano iri hagati y’ibintu bibiri, aho kimwe kibanza kugaragaza cyangwa kugicishiriza ikindi. Iyi ngingo akenshi ishyirwa mu byiciro byagutse kurushaho by’“igicucu” n’“ukuri nyakuri.”
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
ሓደ ናይ ምሳሌ ቅርጺ ወይም ምልክታዊ ኣብነት እቲ ኣብ ብሉይ ኪዳን ዝርከብ ፍጻመ፣ ሰብ፣ ወይም ትካል እዩ፣ እሱ ድማ ተመሳሳሊ ፍጻመ፣ ሰብ፣ ወይም ትካል ኣብ ሓድሽ ኪዳን ኣቐዲሙ ዝገልጽ ወይም ዝጥቀስ እዩ። እዚ ከም ምልክታዊ ቀዳማይ መግለጺ የገልግል። እቲ ኣንቲታይፕ ድማ ምፍጻሜ ወይም ትክክለኛ ምግሃድ ናይቲ ታይፕ እዩ። እዚ ድማ እቲ ብታይፕ ኣቐዲሙ ዝተጠቐሰ ሓቂ እዩ። እቲ ናይ “ጽላሎት”ን “ኣካል”ን ሓሳብ ምስቲ ርክብ ናይ ታይፕን ኣንቲታይፕን ይመሳሰል። እቲ “ጽላሎት” ነቲ (ታይፕ) ይውክል፣ እቲ “ኣካል” ድማ ነቲ (ኣንቲታይፕ) ይውክል።
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Naiz, huwag kayong hatulan ninuman tungkol sa pagkain o sa inumin, o tungkol sa kapistahan, o sa bagong buwan, o sa mga araw ng Sabbath: na pawang anino ng mga bagay na darating; datapuwa’t ang katawan ay kay Cristo. Colosas 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Umthetho, njengoba unesithunzi sezinto ezinhle ezizayo, kungeyona imfanekiso uqobo wezinto lezo, awusoze nakanye, ngaleyo mihlabelo abayinikela umnyaka ngomnyaka njalo, wenze baphelele labo abasondela khona. Hebheru 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Nang kontrobersiya pagkaraan ng Setyembre 11, 2001 hinggil sa Joel, at sa wastong pagkakakilanlan sa papal na Roma bilang isinasagisag ng apat na insekto, na sa gayon ay naglalarawan ng sunud-sunod na pagkawasak ng Laodiceanong Adventismo, yaong mga nangangatwirang ang mga insektong iyon ay ang Islam, ay hindi lamang naglagay ng di-pinaging-banal na diin sa tatluhang paglalapat ng tatlong kahabag-habag, kundi itinuro rin nila ang mga tipo na tumutukoy sa antitipo ng Roma, at inangking ang mga tipong iyon ang tunay na tumutukoy sa Islam. Sa paggawa nito, nagbigay sila ng katibayan na alinman sa hindi nila tunay na nauunawaan ang simulain ng tipo at antitipo, o pinaniniwalaan nilang ang maling paglalarawan sa mga tipo ay isang karapat-dapat na paraan upang bigyang-katwiran ang layunin.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Ndalamu yino iḽi hone zwino nga ha Roma, hu dovha ha vha na vhuṱanzi ha uri avho vha farelaho kha muhumbulo wo khakheaho wa uri “vhaphangi” vha Daniele ndima ya vhu-11, ndimana ya vhu-14 ndi United States, a vha pfesesi nga nḓila yo lugaho na u shumiswa hararu ha vhuporofita, kana mulayo wa tshifanyiso na tshine tsha imela tsho.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Lorsque ceux qui soutiennent l’idée que les « brigands » sont les États-Unis cherchent à défendre leur position, ils recourent à une application d’une triple application des trois Romes, afin de prétendument prouver que la Rome moderne, la troisième manifestation de Rome, est les États-Unis. En présumant qu’ils ne portent pas délibérément un faux témoignage, mais qu’ils manifestent seulement une ignorance aveugle des règles d’une triple application de la prophétie, ils utilisent une caractéristique prophétique des deux premières Romes et soutiennent qu’une caractéristique de l’histoire de Rome identifie la Rome moderne.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
रोम का बुतपरस्त रूप, भविष्यवाणी में प्रकट रोम की तीन पूर्तियों में प्रथम है। दानिय्येल अध्याय 8 में बुतपरस्त रोम वह पुल्लिंग छोटा सींग है। अध्याय 2 में बुतपरस्त रोम राज्यकौशल है। दानिय्येल 7 में बुतपरस्त रोम विभाजित होकर दस-गुना राज्य बन जाता है।
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Juunin Rooman toinen ilmenemismuoto on paavillinen Rooma, joka kahdeksannessa luvussa on naispuolinen pieni sarvi ja joka toisessa luvussa on kirkkovaltaa, ja joka seitsemännessä luvussa on se sarvi, joka puhuu pilkkasanoja ja nyhtää irti kolme sarvea. Pakanallinen Rooma on yksittäinen valta, mutta paavillinen Rooma on kaksinainen valta, joka edustaa paavillista kirkkoa hallitsemassa pakanallisen Rooman aiempien poliittisten rakenteiden valtiovaltaa. Vuonna 1798 paavillinen valta sai kuolinhaavansa, mutta se ei lakannut olemasta kirkko; se ainoastaan lakkasi olemasta Raamatun profetian peto, sillä siviilivalta, jota se oli aiemmin hallinnut, poistettiin.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
La seconde Rome est la Rome papale, et elle n’a fonctionné comme puissance (bête) de la prophétie biblique que lorsqu’elle avait la capacité de contrôler le pouvoir de l’État afin d’exécuter ses desseins blasphématoires. La première Rome était une puissance unique, la seconde Rome était une puissance double, et la troisième Rome est une puissance triple. Les trois manifestations de Rome sont régies par les mêmes principes que toute triple application de la prophétie. Prophétiquement, il y a trois malheurs, trois Babylones, trois Romes et trois Élies. En termes de type et d’antitype, les deux premières manifestations de chacune des triples applications sont des types qui fournissent l’ombre du troisième accomplissement, lequel est l’antitype et la substance de la triple application de la prophétie.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Nalika Roma, ciri-ciri saka loro Roma sing kapisan nuduhaké yèn Roma pagan lan Roma kapapal padha maringi gelar Pontifex Maximus marang panguwasané. Mulané, gelar panguwasa Roma modhèren mesthiné Pontifex Maximus, sawijining gelar sing ora tau diwènèhake marang présidhèn Amerika Sarékat siji waé. Loro Roma sing kapisan bakal ngalahaké telung alangan géografis supaya netepaké panguwasa ing dhamparé sajroning mangsa sajarahé dhewé-dhewé. Ora ana bukti yèn Amerika Sarékat ngalahaké telung alangan géografis sadurungé taun 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Roma mbili za kwanza zilitambulishwa kuwa na kipindi maalum cha wakati ambacho zingetawala kwa ukuu. Katika aya ya ishirini na nne ya Danieli kumi na moja, Roma ya kipagani inatambulishwa kuwa inatawala kwa “wakati,” yaani, miaka mia tatu na sitini, jambo ambalo ilifanya tangu Vita vya Actium mwaka 31 KK, hadi mwaka 330 BK. Mara kwa mara Roma ya kipapa inatambulishwa kuwa inatawala kwa miaka elfu moja mia mbili na sitini baada ya zile pembe tatu kuondolewa, tangu 538 hadi 1798. Katika Isaya sura ya ishirini na tatu, Marekani inatambulishwa kuwa inatawala kwa miaka sabini ya kiishara, kama siku za mfalme mmoja, lakini haikuondoa kamwe vizuizi vitatu vya kijiografia kabla ya kutawala kwake kwa miaka sabini ya kiishara.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Roma ya kisasa imewakilishwa kuwa ikishinda vizuizi vitatu vya kijiografia vya mfalme wa kusini, nchi ya utukufu na Misri katika Danieli sura ya kumi na moja, aya za arobaini hadi arobaini na mbili; na vizuizi hivyo vitatu vinaposhindwa na kutiishwa chini ya Roma, ndipo vinaunda ule muungano wa namna tatu wa joka, mnyama na nabii wa uongo. Yohana pia anatufahamisha kwamba jeraha la mauti la mnyama wa upapa linaponywa, na kwamba ndipo anatawala kwa miezi arobaini na miwili ya kiishara.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Et je vis l’une de ses têtes comme blessée à mort; mais sa plaie mortelle fut guérie; et toute la terre, dans l’admiration, suivit la bête. Et ils adorèrent le dragon, parce qu’il avait donné autorité à la bête; et ils adorèrent la bête, en disant: Qui est semblable à la bête? et qui peut combattre contre elle? Et il lui fut donné une bouche qui proférait des paroles arrogantes et des blasphèmes; et il lui fut donné le pouvoir d’agir pendant quarante-deux mois. Apocalypse 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
La bête qui règne pendant quarante-deux mois symboliques, après que sa blessure mortelle a été guérie, est la puissance romaine.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Den profeti, der findes i Åbenbaringen 13, erklærer, at den magt, som fremstilles ved dyret med lamlignende horn, skal få „jorden og dem, som bor derpå,“ til at tilbede pavedømmet — dér symboliseret ved dyret „lig en leopard.“ ... Både i den gamle og i den nye verden vil pavedømmet modtage hyldest i den ære, der vises søndagsinstitutionen, som udelukkende hviler på den romerske kirkes autoritet.” Den store strid, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
異教の、すなわち第一のローマは、ダニエル書第十一章二十四節の成就として三百六十年間にわたり至高の支配を行い、またそれは、ダニエル書第八章九節の成就として三つの地理的障害を取り除いた後のことであった。
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
教皇制的第二个罗马曾至高无上地统治了一千二百六十年，应验了圣经中的数处经文；并且它是在除去三个地理上的障碍之后才如此行的，这也应验了《但以理书》第七章第八节和第二十节。
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Roma moderne e mposht mbretin e jugut në vargun dyzet të Danielit njëmbëdhjetë, dhe pastaj në vargun dyzet e një ajo e mposht tokën e lavdishme, ndërsa në vargun dyzet e dy e mposht Egjiptin. Roma moderne është mbreti i veriut i Danielit, kapitulli njëmbëdhjetë.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Païens, la première Rome fut une puissance persécutrice, et papale, la seconde Rome, fut une puissance persécutrice; par conséquent, la Rome moderne sera une puissance persécutrice.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Leta Zunze Ubumwe z’Amerika zizagira uruhare mu itotezwa rya gatatu rikorwa na Roma ya none, ariko ibyo ntibigaragaza ko Leta Zunze Ubumwe z’Amerika ari zo mbaraga z’ubupapa; ahubwo bigaragaza gusa kimwe mu biranga umubano wa Leta Zunze Ubumwe z’Amerika n’ububasha bw’ubupapa mu minsi y’imperuka.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Ichki jang ta’kidlamoqchi bo‘lganlar, oxirgi kunlarda Amerika Qo‘shma Shtatlari “sening xalqingning talonchilari” ekanini isbotlash uchun, uchta Rimning uch karra qo‘llanishidan foydalanib, Amerika Qo‘shma Shtatlarini noto‘g‘ri aniqlaydilar. Ular uch karra qo‘llanish doirasida qo‘llayotgan nuqsonli usul shundan iboratki, ular birinchi ikki Rimga xos bir alomatni aniqlab, so‘ngra Rimning o‘zi emas, balki Rimga oid bashoratli bir xususiyat uchinchi Rimdir, deb turib oladilar.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Maka apabila kamu melihat Pembinasa Keji, yang difirmankan oleh nabi Daniel, berdiri di tempat yang kudus, (barangsiapa membacanya, hendaklah ia memahaminya:) maka orang-orang yang di Yudea hendaklah melarikan diri ke pegunungan; orang yang berada di atas sotoh janganlah turun untuk mengambil barang apa pun dari dalam rumahnya; dan orang yang berada di ladang janganlah kembali untuk mengambil pakaiannya. Tetapi celakalah mereka yang sedang mengandung dan mereka yang menyusui pada hari-hari itu! Namun berdoalah supaya pelarianmu jangan terjadi pada musim dingin dan jangan pula pada hari Sabat. Matius 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
«Օրհասական պղծությունը, որի մասին խոսեց Դանիել մարգարեն», այն նշանն էր, որ Հիսուսն Իր ժողովրդին տվեց, որով նրանք պետք է ճանաչեին, թե երբ հարկ էր փախչել Երուսաղեմի վրա գալիք կործանումից, երբ հեթանոսական Հռոմը պաշարեց և ապա ավերեց սրբարանն ու քաղաքը մ.թ. 66-ից մինչև մ.թ. 70 թվականները։
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
耶稣向那聆听的门徒宣告了将要临到背道之以色列的审判，尤其是因他们弃绝并钉死弥赛亚而必遭的报应性刑罚。那可怖结局来到之前，必有明确无误的预兆。那可惧的时刻将骤然而迅速地来到。救主也警告祂的跟随者说：“你们看见先知但以理所说的那行毁坏可憎的站在圣地，（读这经的人须要会意。）那时，在犹太的，应当逃到山上。”马太福音24:15, 16；路加福音21:20, 21。当罗马人的偶像旗帜被竖立在圣地之上——这圣地延伸到城墙外数弗隆之地——那时，基督的跟随者就当以逃遁求得安全。当那警告的记号显现时，凡要逃脱的人都不可稍有迟延……
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Na bonkristen moko te akufaki na kobebisama ya Yerusaleme. Klisto apesaki bayekoli na Ye likebisi, mpe bato nyonso oyo bandimaki maloba na Ye bazalaki kokengela elembo oyo elakamaki.... Kozanga koumela bakimaki na esika ya libateli—engumba ya Pella, na mokili ya Perea, na ngambo mosusu ya Yordani.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Tí bí ọdún 538 ṣe ń sún mọ́lé, àwọn Kristẹni ìgbà yẹn mọ̀ pé a ti ba ìjọ jẹ́ nípasẹ̀ ìdàpọ̀ pẹ̀lú ẹ̀sìn ìbọ̀rìṣà, àti pé, ní ìbámu pẹ̀lú ìkìlọ̀ Kristi, pẹ̀lú ìmọ́lẹ̀ tí a fi fún wọn nípasẹ̀ ẹ̀rí àpọ́sítélì Pọ́ọ̀lù nínú 2 Thessalonians orí kejì, wọ́n sá lọ sínú aginjù àsọtẹ́lẹ̀ ti ọdún ẹgbẹ̀rún kan, igba ọdún mẹ́fà.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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 worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Ama ngaphambi kokufika kukaKristu, kwakufanele kwenzeke entuthukweni ezibalulekile emhlabeni wenkolo, ezabikezelwa esiprofethweni. Umphostoli wamemezela wathi: ‘Ningasheshi ninyakaziswe engqondweni, noma nikhathazeke, noma ngomoya, noma ngezwi, noma ngencwadi engathi ivela kithi, sengathi usuku lukaKristu seluseduze. Makungabikho muntu onikhohlisa nganoma iyiphi indlela; ngokuba lolo suku aluyikufika, ngaphandle kokuba kufike kuqala ukuhlubuka, futhi lowo muntu wesono embulwe, indodana yokubhujiswa; ophikisana futhi eziphakamisa ngaphezu kwakho konke okubizwa ngoNkulunkulu, noma okukhonzwayo; aze ahlale yena njengoNkulunkulu ethempelini likaNkulunkulu, ezibonakalisa ukuthi unguNkulunkulu.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
„Slová Pavlova neměla být nesprávně vykládána. Nemělo se učit, že on zvláštním zjevením varoval Tesalonické před bezprostředním příchodem Krista. Takové stanovisko by způsobilo zmatek ve víře; neboť zklamání často vede k nevíře. Apoštol proto bratry varoval, aby nepřijímali žádné takové poselství, jako by přicházelo od něho, a dále zdůraznil skutečnost, že papežská moc, tak jasně popsaná prorokem Danielem, má teprve povstat a vést válku proti Božímu lidu. Dokud tato moc nevykoná své zhoubné a rouhavé dílo, bude pro církev marné očekávat příchod svého Pána. ‚Což nepamatujete,‘ tázal se Pavel, ‚že jsem vám to říkal, když jsem byl ještě u vás?‘“
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
«ឧបសគ្គសាកល្បងទាំងឡាយដែលត្រូវមកវាយប្រហារលើព្រះវិហារពិត នោះគួរឲ្យស្ញប់ស្ញែងយ៉ាងខ្លាំង។ សូម្បីតែក្នុងពេលដែលសាវកកំពុងសរសេរនោះក៏ដោយ “អាថ៌កំបាំងនៃអំពើទុច្ចរិត” បានចាប់ផ្តើមប្រតិបត្តិការរួចហើយ។ ការរីកចម្រើនទាំងឡាយដែលត្រូវកើតឡើងនៅពេលអនាគត នឹងកើតឡើង “តាមការប្រព្រឹត្តការរបស់សាតាំង ដោយមានអំណាចទាំងអស់ និងទីសម្គាល់ទាំងឡាយ និងអស្ចារ្យការណ៍ក្លែងក្លាយទាំងឡាយ ព្រមទាំងសេចក្តីបោកបញ្ឆោតទាំងអស់នៃអំពើទុច្ចរិត នៅក្នុងពួកអ្នកដែលវិនាស”។»
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
„Нарочито свечана је апостолова изјава у погледу оних који би одбили да приме ‘љубав према истини’. ‘Зато’, изјавио је он о свима који би намерно одбацили поруке истине, ‘Бог ће им послати силу преваре, да верују лажи: да буду осуђени сви који не повероваше истини, него заволеше неправду.’ Људи не могу некажњено одбацивати опомене које им Бог у милости шаље. Од оних који упорно истрајавају у одвраћању од ових опомена, Бог повлачи Свога Духа, препуштајући их обманама које воле.“ Дела апостолска, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
পৌত্তলিকতার সঙ্গে মণ্ডলীর আপসই ছিল সেই সতর্ক-সংকেত, যা সেই যুগের খ্রিষ্টানদেরকে পাপাল রোম থেকে পৃথক হতে পরিচালিত করেছিল; তবে লক্ষণীয় যে, পালিয়ে যাওয়ার বিষয়ে যীশুর সতর্কবাণীতে পৌল যে আলোক সংযোজন করেছিলেন, সেই একই অনুচ্ছেদ থেকেই উইলিয়াম মিলার এই উপলব্ধিতে উপনীত হন যে, দানিয়েল পুস্তকের “the daily” দ্বারা পৌত্তলিক রোমকেই নির্দেশ করা হয়েছে। পৌত্তলিক রোমের সংযম আরোপ করা, এবং পরে সিংহাসনে পাপাল রোমের আরোহণের জন্য নিজে সরে দাঁড়ানো—এই ভবিষ্যদ্বাণীমূলক সম্পর্কটি এমন এক সত্য, যা অবশ্যই বুঝতে হবে; কারণ এই ভবিষ্যদ্বাণীমূলক সম্পর্কটি চিনতে ব্যর্থ হওয়ার পরিণতি হবে সেই সকলের উপর প্রবল ভ্রান্তি নেমে আসা, যারা সেই সত্যকে প্রেম করেনি। সিস্টার হোয়াইট একই ইতিহাস সম্বন্ধে আলোচনা করেছেন:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
Il fallut une lutte désespérée à ceux qui voulaient demeurer fidèles, afin de tenir ferme contre les séductions et les abominations qui, déguisées sous des vêtements sacerdotaux, furent introduites dans l’Église. La Bible n’était pas acceptée comme la règle de la foi. La doctrine de la liberté religieuse était qualifiée d’hérésie, et ses défenseurs étaient haïs et proscrits.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“ከረዥምና ከባድ ግጭት በኋላ፣ ታማኞቹ ጥቂቶች ያፈነገጠችው ቤተ ክርስቲያን ከሐሰትና ከጣዖት አምልኮ ራሷን ለማላቀቅ እስካሁን ድረስ ፈቃደኛ ካልሆነች፣ ከእርሷ ጋር ያለውን ማንኛውንም ኅብረት ሁሉ ለማፍረስ ወሰኑ። የእግዚአብሔርን ቃል ለመታዘዝ ከፈለጉ መለየት ፍጹም አስፈላጊነት መሆኑን ተረዱ። ለራሳቸው ነፍሳት ገዳይ የሆኑ ስህተቶችን ሊታገሡ አልደፈሩም፣ እንዲሁም የልጆቻቸውንና የልጅ ልጆቻቸውን እምነት ወደ አደጋ የሚጥል ምሳሌ ሊሆኑ አልፈቀዱም። ሰላምንና አንድነትን ለማረጋገጥ፣ ለእግዚአብሔር ታማኝነት ጋር የሚስማማ ማንኛውንም ቅናሽ ለማድረግ ዝግጁ ነበሩ፤ ነገር ግን መርህን በመሥዋዕት በመስጠት እንኳ ሰላም በእጅጉ ውድ ዋጋ እንደሚገዛ ተሰምቷቸው ነበር። አንድነት ሊገኝ የሚችለው እውነትንና ጽድቅን በመደራደር ብቻ ከሆነ፣ እንግዲያስ ልዩነት ይሁን፣ ጦርነትም እንኳ ይሁን።” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
La relation prophétique entre les États-Unis et la papauté dans les derniers jours a été préfigurée et soulignée par l’identification que Paul fait de la relation entre la Rome païenne et la Rome papale jusqu’à l’an 538 apr. J.-C. Dans la triple application de Rome, la Rome païenne accomplit les paroles de Jésus identifiant l’abomination de la désolation comme un signe annonçant la fuite, et la Rome papale accomplit également les paroles de Jésus. Sœur White identifie un autre accomplissement des paroles du Christ.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“اکنون برای قوم خدا زمانی نیست که دلبستگیهای خود را بر جهان استوار سازند یا گنج خود را در دنیا بیندوزند. زمان چندان دور نیست که ما نیز، همچون شاگردان نخستین، ناچار خواهیم شد در مکانهای ویران و خلوت پناهی بجوییم. همانگونه که محاصرهٔ اورشلیم بهوسیلهٔ سپاهیان روم علامت فرار برای مسیحیان یهودیه بود، همچنین بهدست گرفتن قدرت از سوی ملت ما در فرمانی که سَبَّت پاپی را الزامآور میسازد، برای ما هشداری خواهد بود. آنگاه هنگام آن خواهد بود که شهرهای بزرگ را ترک کنیم، تا برای ترک شهرهای کوچکتر نیز آماده شویم و به خانههای دورافتاده در مکانهای خلوت در میان کوهها روی آوریم.” Testimonies, volume 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Ɗum e Kirista’en saŋ *moƴƴre Almasiihu* ndee, ndee cappannde hollii ko waɗi no ngol ɓattude Yerusalem. E *ɓarnɗe* jeeɗi e jeegom, cappannde ndee woni e Kirista’en ndee waɗi ɓe ndogga e ladde.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Et la femme s’enfuit au désert, où elle a un lieu préparé par Dieu, afin qu’on l’y nourrît pendant mille deux cent soixante jours.... Et les deux ailes du grand aigle furent données à la femme, afin qu’elle s’envolât au désert, dans son lieu, où elle est nourrie un temps, des temps, et la moitié d’un temps, loin de la face du serpent. Et le serpent lança de sa bouche, après la femme, de l’eau comme un fleuve, afin de l’entraîner par le fleuve. Et la terre secourut la femme, et la terre ouvrit sa bouche, et engloutit le fleuve que le dragon avait lancé de sa bouche. Et le dragon fut irrité contre la femme, et il s’en alla faire la guerre au reste de sa postérité, à ceux qui gardent les commandements de Dieu et qui ont le témoignage de Jésus-Christ. Apocalypse 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
예수께서는 언제나 어떤 것의 끝을 그 시작으로써 예시하신다. 이는 그분께서 알파와 오메가이시기 때문이다. 교황권 로마의 역사에서 황폐하게 하는 가증한 것에 대한 경고는, 교황권의 세력이 거룩한 곳에 서 있는 것으로 인식되었을 때 인식되었다.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Quãng cáo này được ghi lại bởi Ma-thi-ơ, Mác và Lu-ca, và mỗi chỗ dẫn đều có một chút khác biệt trong lời văn. Ma-thi-ơ chép rằng: “Vậy khi các ngươi thấy sự gớm ghiếc tàn phá mà đấng tiên tri Đa-ni-ên đã nói đến, đứng trong nơi thánh,” còn Mác chép rằng: “khi các ngươi thấy sự gớm ghiếc tàn phá mà đấng tiên tri Đa-ni-ên đã nói đến, đứng nơi nó không nên đứng.” Lu-ca chép rằng: “khi các ngươi thấy Giê-ru-sa-lem bị quân lính vây quanh, thì hãy biết rằng sự tàn phá nó đã gần. Bấy giờ, ai ở miền Giu-đê hãy trốn lên núi.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Les trois témoignages s’appliquent ensemble. Dans une application plus précise, la mention, par Luc, de Jérusalem environnée d’armées identifie l’avertissement selon lequel, lorsque la Rome païenne commença son siège contre Jérusalem en l’an 66 apr. J.-C., les chrétiens qui se trouvaient encore à Jérusalem devaient s’enfuir immédiatement. La mention, par Matthieu, du « lieu saint » correspond à l’identification, par Paul, de « l’homme de péché » qui « s’assied dans le temple de Dieu, se proclamant lui-même Dieu », représentant ainsi l’accomplissement papal de « l’abomination de la désolation ». Marc identifie l’abomination de la désolation se tenant là où elle ne doit pas être, et cela correspond à l’avertissement de fuir donné à l’adventisme dans les derniers jours. Deux des avertissements sont associés à l’ordre que quiconque lit l’avertissement doit comprendre, et tous portent sur un signe qui devait informer les chrétiens de l’époque qu’ils devaient fuir.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
L’application erronée d’une triple application, faussement présentée par ceux qui prétendent que les « voleurs de ton peuple » sont les États-Unis, établit que, lorsque « l’abomination de la désolation » s’accomplit dans la loi dominicale aux États-Unis, la loi dominicale alors imposée identifie les États-Unis comme la Rome moderne, puisque la Rome païenne et la Rome papale ont toutes deux, auparavant, imposé une loi dominicale.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
a sa pilin hini a may depekto ket ti linteg ti Domingo ti pagano a Roma ket napasamak idi tawen 321 AD, ngem ti pannakatungpal ti pagano a Roma iti “banag a makarimon a mangidadael” ket natungpal idi tawen 66 AD, 255 a tawen sakbay ti linteg ti Domingo idi 321 AD. Kasta met, ti pannakikompromiso a nangpataud iti “tao ti basol” ket mapaspasamakon idi panawen ni Pablo, nga isu a kinunana, “ta ti palimed ti kinadakes agtartrabaho metten,” ngem ti papal a linteg ti Domingo ket immay kalpasan ti nasurok uppat a siglo. Dagiti dua nga umuna a saksi iti maysa a maikattlo a panangipakat ti padto ket ipasdekda dagiti kababalin ti maikatlo a pannakatungpal kadagiti maudi nga aldaw. Ti “banag a makarimon a mangidadael” kadagiti maudi nga aldaw, babaen kadagiti dua a pasamak iti pakasaritaan, ken tallo a naibatay a pakarekordaan dagiti sasao ni Cristo, ket itakderna ti maysa a ballaag a tumawid, saan a ti panangipatungpal iti maysa a linteg ti Domingo.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Au prochain article, nous exposerons en détail pourquoi cette application est erronée dans le cadre des règles établies relatives à une triple application de la prophétie, et pourquoi l’identification de la loi du dimanche dans le contexte de l’avertissement donné par le Christ constitue une déformation de l’histoire prophétique.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
«پаганизм ва масеҳият ўртасидаги бу муросасозлик башоратда Худога қарши турадиган ва ўзини Ундан юқори кўтарадиган қилиб олдиндан айтилган “гуноҳ одами”нинг шаклланишига олиб келди. Ёлғон диннинг ўша улкан тизими — Шайтон қудратининг дурдона асари, ер юзини ўз иродасига кўра бошқариш учун ўзини тахтга ўтқазишга қаратилган саъй-ҳаракатларининг ёдгорлигидир». The Great Controversy, 50.