In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.
في المقالة الأخيرة، حددنا ستة خطوط نبوية للجدل وقعت في تاريخ الأدفنتية منذ الحقبة الميلرية إلى يومنا هذا. وأزعم أن الجدل الأول والأخير بشأن «بني العاتين من شعبك» في الآية الرابعة عشرة من الأصحاح الحادي عشر من سفر دانيال متماثلان نبويًا. وقد فهم الميلريون أن «العاتين» هم روما، بينما علَّم البروتستانت أن «العاتين» هم ملك سوري يُدعى أنطيوخس أبيفانيس.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Et en ce temps-là, plusieurs s’élèveront contre le roi du midi; et les violents de ton peuple se soulèveront pour accomplir la vision, mais ils tomberont. Daniel 11:14.
Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.
Kuanzia katika aya ya kumi, na kuendelea hadi aya ya kumi na tano, vita kati ya falme za Misri na Shamu vinaonyeshwa. Misri ndiye mfalme wa kusini katika kifungu hicho, na mfalme wa Shamu anaonyeshwa kuwa mfalme wa kaskazini. Aya ya kumi inatambulisha kile wanahistoria wanakiita mwanzo wa Vita vya Nne vya Shamu mwaka 219 KK, aya za kumi na moja na kumi na mbili zinawakilisha vita vya Raphia mwaka 217 KK, na matokeo yake. Kisha aya za kumi na tatu hadi kumi na tano zinatambulisha vita vya Panium mwaka 200 KK. Katika aya za kumi hadi kumi na tano mfalme wa Shamu ni Antioko Magnus, mtawala wa Milki ya Seleuki.
Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.
Aya ta goma tana wakiltar tarihin lokacin da Antiochus Magnus ya fara yaƙi domin ya ƙwato yankin da aka karɓe daga masarautar Seleucid shekaru da suka gabata. A cikin ayar ya sāke samun yankin da ya ɓace a shekara ta 219 BC, amma ya dakatar da farmakinsa na ɗan lokaci, ya kuma nemi ya sāke tara ƙarfin sojojinsa. Ya sāke mallakar yankin da ya ɓace, har ma ya kai zuwa iyakar Masar, wato masarautar kudu da gidan sarautar Ptolemy yake mulki. Tsakanin shekara ta 219 BC da 217 BC, duka sarkin kudu da sarkin arewa sun yi shirye-shirye domin yaƙin Raphia da ke tafe.
The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.
Lutwa lwa Raphia lwaba khona nga-217 BC, futhi umbuso waseningizimu waseGibhithe, owawubuswa nguPtolemy, wanqoba inkosi yaseSiriya u-Antiochus Magnus, inkosi yasenyakatho kuleso siqephu sesiprofetho. Kwathi-ke emavesini eshumi nantathu kuya kweleshumi nanhlanu, eminyakeni eyishumi nesikhombisa kamuva, ngo-200 BC, u-Antiochus Magnus, owayesengene esivumelwaneni noPhilip waseMakedoniya, walwa neGibhithe empini yasePanium. Umbuso waseningizimu waseGibhithe ngaleso sikhathi wawunenkosi eyayingumntwana oneminyaka emihlanu noma eyisithupha, futhi u-Antiochus Magnus noPhilip abakwazanga ukumelana nokusebenzisa lelo thuba lenkosi yomntwana waseGibhithe, futhi u-Antiochus Magnus wanqoba empini yasePanium. La mavesi amathathu amele impi yasePanium aqukethe ivesi leshumi nane, lapho amandla amasha ethulwa khona ekulandiseni kwesiprofetho.
The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.
Les ravisseurs de ton peuple constituent une puissance distincte du roi d’Égypte du midi, ou du roi séleucide du nord, ou de Philippe, le souverain macédonien. Les millérites reconnurent que Rome est les ravisseurs de ton peuple. L’une des racines hébraïques traduites par « ravisseurs » signifie briseur. Dans la prophétie, la Rome païenne est représentée comme la puissance qui mettrait en pièces.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Bundan sonra gece görümlerinde baktım; ve işte, korkunç, dehşetli ve son derece güçlü dördüncü bir canavar gördüm; onun büyük demir dişleri vardı: yiyip parçalıyor, artakalanı da ayaklarıyla çiğniyordu; kendisinden önceki bütün canavarlardan farklıydı; ve onun on boynuzu vardı. Daniel 7:7.
When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.
Lorsque Uriah Smith commente au sujet des voleurs, il cite un historien qui souligne que les voleurs représentent des briseurs.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
Şimdi yeni bir güç ortaya çıkarılmaktadır: “halkının soyguncuları”; Bishop Newton’un dediği gibi, kelimesi kelimesine, “halkının yıkıcıları.” Tiber kıyılarında, çok uzaklarda, ihtiraslı tasarılar ve karanlık amaçlarla kendini beslemekte olan bir krallık vardı. Başlangıçta küçük ve zayıf olan bu krallık, kuvvet ve dirilik bakımından hayret verici bir süratle büyüdü; kudretini denemek ve savaşçı kolunun gücünü yoklamak için ihtiyatla orada burada uzandı; nihayet, kendi gücünün bilincine varınca, yeryüzünün ulusları arasında başını cesaretle yükseltti ve onların işlerinin dümenini yenilmez bir elle ele geçirdi. Bundan böyle Roma adı tarih sayfasında yerini alır; uzun çağlar boyunca dünyanın işlerini yönetmeye ve zamanın sonuna dek uluslar arasında kudretli bir nüfuz icra etmeye mukadderdir.
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.
“रोम ने कहा; और शीघ्र ही सीरिया और मकिदूनिया ने अपने स्वप्न के रूप में एक परिवर्तन आते हुए पाया। रोमियों ने मिस्र के युवा राजा के पक्ष में हस्तक्षेप किया, यह निश्चय करके कि उसकी रक्षा अन्तियोकुस और फिलिप्पुस द्वारा रची गई विपत्ति से की जाए। यह ईसा पूर्व 200 की बात थी, और सीरिया तथा मिस्र के मामलों में रोमियों के प्रथम महत्त्वपूर्ण हस्तक्षेपों में से यह एक था।” Uriah Smith, Daniel and the Revelation, 257.
The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.
Fƭƭ 219 BC gaa 200 BC soŋɔɔri, a nia ni yela a ba la kɛ̄lɛɩmɛ abobɔra ni; maa nabii ba yelɛ sɔŋɔɔri paŋ-pɔŋɔɔri ka wɔna ŋmɛ yiɛ la, ka sɔŋɔɔri kɛ̄ ba ŋmɛ ni ba kɛ̄lɛ.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Յուրաքանչյուր հին մարգարե ավելի քիչ խոսեց իր ժամանակի, քան մեր ժամանակի համար, այնպես որ նրանց մարգարեությունները մեզ համար իսկապես ուժի մեջ են։ «Այս ամենը պատահեց նրանց հետ՝ որպես օրինակներ, և գրվեց մեր խրատի համար, որոնց վրա աշխարհի վախճաններն են հասել»։ 1 Կորնթացիս 10:11։ «Ոչ թե իրենց, այլ մեզ էին ծառայում այն բաներով, որոնք այժմ ձեզ ավետարանեցին նրանք, ովքեր Սուրբ Հոգով, որ երկնքից ուղարկվեց, քարոզեցին ձեզ ավետարանը. բաներ, որոնց մեջ հրեշտակները փափագում են նայել»։ 1 Պետրոս 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
«Библия накопила и собрала воедино свои сокровища для этого последнего поколения. Все великие события и торжественные действия истории Ветхого Завета повторялись и повторяются в церкви в эти последние дни». Selected Messages, book 3, 338, 339.
Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.
Nangona Daniela aza tsy niaina tao anatin’ilay fe-potoana roapolo taona izay dinihintsika, ny fanahy manosika amin’ny alalan’ny asa soratr’i Sister White dia mampahafantatra antsika fa betsaka amin’ny tantara voarakitra ao amin’ny Daniela iraika ambin’ny folo no haverina indray amin’ny fahatanterahana farany ny Daniela iraika ambin’ny folo.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Kami tidak mempunyai waktu untuk disia-siakan. Masa-masa kesukaran ada di hadapan kita. Dunia diguncangkan oleh roh peperangan. Segera adegan-adegan kesusahan yang disebutkan dalam nubuatan akan terjadi. Nubuatan dalam pasal kesebelas kitab Daniel hampir mencapai penggenapannya yang sempurna. Banyak dari sejarah yang telah terjadi sebagai penggenapan nubuatan ini akan terulang kembali.” Manuscript Releases, nomor 13, 394.
Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”
Les versets dix à quinze de Daniel onze représentent l’histoire des derniers jours qui conduit à la loi dominicale imminente, car le verset seize identifie le moment où Rome, pour la première fois, conquit le « pays de beauté ».
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Lakini yeye ajaye kupigana naye atafanya sawasawa na mapenzi yake mwenyewe, wala hakuna atakayesimama mbele yake; naye atasimama katika nchi ile ya utukufu, ambayo kwa mkono wake itaangamizwa. Danieli 11:16.
Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.
दानिय्येल अपने लेखों में “मनभावन देश” यह अभिव्यक्ति दो बार प्रयोग करता है। पहला, सोलहवें पद में है, जब वास्तविक अन्यजातीय रोम ने यहूदा के वास्तविक मनभावन देश पर विजय प्राप्त की।
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
「エジプトは北の王アンティオコスの前に立つことができなかったが、アンティオコスもまた、今や彼に敵対して来たローマ人の前に立つことはできなかった。もはや、いかなる王国もこの台頭する勢力に抵抗し得なかった。シリアは征服され、ローマ帝国に併合された。これは、紀元前65年、ポンペイウスがアンティオコス・アシアティクスからその領有地を奪い、シリアをローマの属州とした時のことである。」
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.
«La même puissance devait aussi se tenir dans la Terre sainte et la consumer. Rome entra en relation avec le peuple de Dieu, les Juifs, par une alliance, en 162 av. J.-C., date à partir de laquelle elle occupe une place éminente dans le calendrier prophétique. Elle n’acquit cependant juridiction sur la Judée par conquête effective qu’en 63 av. J.-C. ; et cela de la manière suivante.» Uriah Smith, Daniel and the Revelation, 259.
The other verse where Daniel employs the “glorious land” is in verse forty-one.
Atiisa a ɛkeka ho a Daniel de “asase anuonyam no” di dwuma no wɔ nkyekyɛm aduanan baako mu.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Zai a lut leh ram ropui takah pawh a lut ang a, ram tam tak an tlu ang: nimahsela hêngte hi a kut ata an chhuak ang, Edom te, Moab te, leh Ammon fate zinga hruaitu ber te. Daniel 11:41.
Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.
Aayaata afurtamanii, utuu hin shakkamin, aayaata afurtama ni hordofa; aayaanni afurtama immoo jechoota, “bara dhumaattis” jedhuun ni jalqaba. Kitaaba The Great Controversy keessatti, Obboleettiin White bara 1798 akka “bara dhumaa” ta’etti ni adda baasti; kanaafuu aayaanni afurtamii fi tokko seenaa bara dhumaa 1798 sana booddee hordofu agarsiisa.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Lakini wakati wa mwisho, asema nabii, ‘Wengi watapita huku na huku, na maarifa yataongezeka.’ Danieli 12:4.... Tangu mwaka 1798 kitabu cha Danieli kimefunguliwa muhuri, maarifa ya unabii yameongezeka, na wengi wametangaza ujumbe mzito wa hukumu iliyo karibu.” Pambano Kuu, 356.
The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.
La glorieuse contrée du verset quarante et un n’est pas la Juda antique, littérale, d’autrefois, mais la Juda moderne, spirituelle. Les États-Unis sont la Juda moderne, spirituelle, et le verset quarante et un désigne la loi dominicale qui doit bientôt survenir aux États-Unis.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
但属灵的不在先，属血气的在先，以后才有属灵的。哥林多前书 15:46。
That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.
Thy Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfilment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days represent the history preceding and leading up to the Sunday law.
The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.
Shah wa kaskazini katika aya hizo tano, pamoja na shah wa kusini, ambao walitimizwa na mfalme wa Kiseleuki Antioko Magnus na wafalme wa Misri wa ufalme wa Ptolemaio, ni mifano ya nguvu ambazo ndizo kiini cha historia inayoongoza hadi kwenye sheria ya Jumapili iliyo karibu kuja. Aya hizi zinatambulisha historia ya harakati ya wale mia moja arobaini na nne elfu, kwa maana aya ya kumi inatambulisha kuanguka kwa Umoja wa Kisovieti mwaka 1989, na aya ya kumi na sita sheria ya Jumapili iliyo karibu kuja.
Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.
Christ met l’accent sur ces versets en faisant correspondre le verset dix au verset quarante et le verset seize au verset quarante-et-un. La référence directe au pays glorieux littéral, qui est le type du pays glorieux spirituel du verset quarante-et-un, marque la fin des six versets, et le verset dix en est le commencement.
Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.
De même que le Christ a veillé à ce que le verset seize ait un lien direct avec le verset quarante et un, de même aussi le verset dix a un lien direct avec le verset quarante. L’expression du verset dix, « déborder et traverser », est la même expression hébraïque que celle qui est traduite par « déborder et passer par-dessus » au verset quarante. Cette expression ne se trouve qu’en un seul autre endroit dans les Écritures, mais elle y est traduite un peu différemment qu’aux versets dix et quarante. Néanmoins, c’est la même expression hébraïque.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Et il pénétrera en Juda ; il débordera et passera outre, il atteindra jusqu’au cou ; et l’envergure de ses ailes remplira toute l’étendue de ton pays, ô Emmanuel. Ésaïe 8:8.
Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”
«தெறித்து ஊர்ந்து கடந்து போகும்» என்று எசாயாவில் கூறப்படுவது, பத்தாம் வசனத்தில் உள்ள «தெறித்து கடந்து போகும்» என்பதற்கும், நாற்பதாம் வசனத்தில் உள்ள «தெறித்து மீறிச் செல்லும்» என்பதற்கும் ஒன்றுதான். இதற்கும் அதிகமாக, இம்மூன்று வசனங்களிலும் ஒவ்வொன்றும் வடக்கின் ராஜா தெற்கின் ராஜாவின்மேல் நடத்தும் ஒரு தாக்குதலைவே விவரிக்கின்றன. எசாயாவில், அசீரியாவின் வடக்கு ராஜாவாகிய சென்னாகெரிப், இஸ்ரவேலின் தெற்கு ராஜ்யமான யூதாவைத் தாக்கிக் கொண்டிருந்தான். பத்தாம் வசனத்தில், செலூகியப் பேரரசின் வடக்கு ராஜாவாகிய அந்தியோகஸ் மேக்னஸ், எகிப்து என்னும் தெற்கு ராஜ்யத்தைத் தாக்கிக் கொண்டிருந்தான். நாற்பதாம் வசனத்தில், நாற்பதாம் வசனத்தின் தொடக்கத்தில் கொடிய காயம் பெற்றிருந்த வடக்கின் ராஜாவாகிய பாப்பரச அதிகாரம், சோவியத் ஒன்றியம் என்னும் தெற்கின் நாத்திக அதிகாரத்தைத் தாக்கிக் கொண்டிருந்தது. ஒவ்வொரு வசனமும் வடக்கின் ராஜாவுக்கும் தெற்கின் ராஜாவுக்கும் இடையிலான மோதலின் அதே தீர்க்கதரிசன அமைப்பை பிரதிநிதித்துவப்படுத்துகிறது; மேலும் ஒவ்வொரு வசனத்திலும் வடக்கின் ராஜா «தெறித்து கடந்து போகிறான்».
Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.
Le témoignage d’Ésaïe et le verset dix montrent tous deux que, lorsque le roi du nord attaque, il s’arrête avant d’entrer dans la capitale du royaume du sud. Sennachérib porta la guerre jusqu’aux murailles de Jérusalem, et n’alla pas plus loin. En 219 av. J.-C., Antiochos le Grand vint jusqu’à la frontière de l’Égypte et s’arrêta. Puis il perdit la bataille de Raphia, qui eut lieu deux ans plus tard, en 217 av. J.-C. Sennachérib vint jusqu’aux murailles de Jérusalem et perdit la bataille lorsque Dieu intervint.
Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.
E fafaa, de Yehowa si asirie hene no ho asɛm ni: Ɔrenba kurow yi mu, na ɔrentow agyan wɔ hɔ, na ɔremmra anim no so akokyɛm so, na ɔrensisi mpampim wɔ ne so. Ɔkwan a ɔfaa so bae no, saa ara na ɔbɛfa so asan akɔ, na ɔremma kurow yi mu, Yehowa asɛm ni. Na mede bɛbɔ kurow yi ho ban na magye no, me din nti, ne me somfo Dawid nti. Na anadwo no ara, Yehowa bɔfo no kɔe, na okum Asiriafo atenae mu nnipa apem ɔha na aduɔwɔtwe anum; na wɔsɔre anɔpatutuutu no, hwɛ, na wɔn nyinaa ayɛ afunu. Enti Asirie hene Sanaherib kɔe, na ɔsan n’akyi, na ɔkɔtenaa Ninive. Na ɛbaa sɛ, bere a ɔresom wɔ ne nyame Nisrok fie no, ne mmabarima Adramelek ne Sareser de nkrante kum no; na woguan kɔɔ Armenia asase so. Na ne ba Esarhadon dii n’ade. 2 Ahemfo 19:32–37.
In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.
En 1989, le roi du nord a emporté l’Union soviétique, mais il n’a pas renversé la capitale de l’Union soviétique. La Russie est demeurée debout. Le combat suivant, préfiguré aux versets onze et douze, fut la bataille de Raphia, laquelle fut également préfigurée par la défaite de l’armée de Sennachérib et par sa mort subséquente, ce qui désigne une victoire pour le roi du sud, lequel était Juda dans le témoignage de Sennachérib, et Raphia dans le témoignage d’Antiochus Magnus.
Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.
ആം വാക്യം നാല്പതാം വാക്യത്തോടു നേരിട്ടുള്ള ബന്ധം നൽകുന്നു; പതിനാറാം വാക്യം നാല്പത്തൊന്നാം വാക്യത്തോടു നേരിട്ടുള്ള ബന്ധം നൽകുന്നു. ആം വാക്യത്തിൽനിന്ന് പതിനാറാം വാക്യംവരെ 1989 മുതൽ ഞായറാഴ്ചാനിയമം വരെയുള്ള ചരിത്രത്തെയാണ് പ്രതിനിധീകരിക്കുന്നത്. ഈ വാക്യം 1989-ൽ സോവിയറ്റ് യൂണിയൻ തകർന്നതോടെ ആരംഭിച്ചു ഞായറാഴ്ചാനിയമംവരെ തുടരുമായിരിക്കുന്ന നാല്പതാം വാക്യത്തിലുള്ള ഒരു ഗൂഢചരിത്രത്തെ പ്രതിനിധീകരിക്കുന്നു. ആം വാക്യം ലേവ്യപുസ്തകം ഇരുപത്താറിലെ “ഏഴ് പ്രാവശ്യം” എന്നതിനെ ആ ഗൂഢചരിത്രത്തോടു നേരിട്ട് ബന്ധിപ്പിക്കുന്നു; എന്നാൽ ആ സത്യരേഖ ഇവിടെ ഞങ്ങൾ അവതരിപ്പിക്കുന്ന വിഷയത്തിന്റെ പരിധിക്കു പുറത്തുള്ളതാണ്.
In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.
ในประวัติศาสตร์ของพวกมิลเลอไรต์ ความขัดแย้งประการแรกในบรรดาความขัดแย้งหลักหกประการภายในแอ๊ดเวนติสต์เกี่ยวกับการระบุว่าโรมคือใครอย่างถูกต้องได้เกิดขึ้น และประเด็นนั้นอยู่ที่ว่า “พวกโจร” ในข้อสิบสี่หมายถึงผู้ใด โปรเตสแตนต์ถือว่าพวกเขาหมายถึงอันทิโอคุส เอพิฟาเนส และพวกมิลเลอไรต์ระบุว่าหมายถึงโรม ในความขัดแย้งครั้งสุดท้ายของแอ๊ดเวนติสต์เกี่ยวกับการระบุว่าโรมคือใครอย่างถูกต้อง ก็เป็นเรื่องของ “พวกโจร” ในข้อสิบสี่เช่นเดียวกัน ฝ่ายหนึ่งซึ่งมีพวกมิลเลอไรต์เป็นตัวแทน กำลังยืนหยัดรักษาความเข้าใจพื้นฐานของพวกมิลเลอไรต์ ซึ่งพระวิญญาณแห่งคำพยากรณ์ได้รับรองไว้แล้ว
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
« J’ai vu que le tableau de 1843 avait été dirigé par la main du Seigneur, et qu’il ne devait pas être modifié ; que les chiffres étaient tels qu’Il les voulait ; que Sa main était au-dessus et cachait une erreur dans certains des chiffres, de sorte que personne ne pouvait la voir, jusqu’à ce que Sa main fût retirée. » Early Writings, 74.
That sacred chart identifies the controversy with the notation of 164 BC.
Бұл киелі сызба дауды б.з.д. 164 жылғы белгілеумен сәйкестендіреді.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”
«164 Mort d’Antiochus Épiphane, qui, bien entendu, ne s’éleva pas contre le Prince des princes, puisqu’il était mort depuis 164 ans avant la naissance du Prince des princes.»
The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.
මහාශුද්ධ සිතියම මත එම විවාදයට දක්වා ඇති සඳහන, මහාශුද්ධ සිතියම මත නිරූපණය කර ඇති සත්යයන් අතර දෙවියන්වහන්සේගේ වචනයේ අනාගතවාදීය කොටසකින් පදනම් නොවන එකම සත්යය නිරූපණය කරයි. එසේ කිරීමෙන් එය බයිබලානුකූල ඉතිහාසයේ නොව, ඇඩ්වෙන්ට් ඉතිහාසයේ මාර්ගලකුණක් හඳුනා දෙයි; එබැවින් “එය වෙනස් නොකළ යුතුය,” මක්නිසාද එම විවාදය අනාගතවාදීය දර්ශනය පිහිටුවනු ලබන්නේ කෙසේදැයි හඳුන්වා දෙයි. එම මූලික සත්යය ප්රතික්ෂේප කිරීම යනු, ඒ සමගම, මහාශුද්ධ සිතියම සඳහා අනාවැකි ආත්මයේ අනුමෝදනයේ අධිකාරයද ප්රතික්ෂේප කිරීමයි.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.
“शैतान का सबसे अन्तिम छल यह होगा कि वह परमेश्वर की आत्मा की गवाही को निष्प्रभावी कर दे। ‘जहाँ दर्शन नहीं होता, वहाँ लोग नाश हो जाते हैं’ (नीतिवचन 29:18)। शैतान बड़ी चतुराई से, भिन्न-भिन्न उपायों द्वारा और विभिन्न माध्यमों के द्वारा, परमेश्वर की शेषनिष्ठ प्रजा का सच्ची गवाही पर से विश्वास डिगाने का प्रयत्न करेगा। वह लोगों को भ्रमित करने के लिए जाली दर्शनों को ले आएगा, और मिथ्या को सत्य के साथ ऐसा मिला देगा कि लोग घृणा से भर उठें और दर्शन नाम की हर बात को उन्माद का एक रूप समझें; परन्तु निष्कपट आत्माएँ, झूठे और सच्चे का परस्पर मिलान करके, उनके बीच भेद करना सामर्थ्य पाएँगी।” Selected Messages, book 2, 78.
The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”
争议”的最后一场，乃是与第一场同样的争议；若不明白那确立异象的表号，“民就灭亡”。他们之所以“灭亡”，乃是因为他们“使上帝之灵的见证归于无效”。
The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.
L’altra categoria sostiene che gli Stati Uniti siano rappresentati come i predoni del versetto quattordici. Tale categoria non è capace o non è disposta a vedere che Antioco Magno, nei versetti da dieci a quindici, rappresenta gli Stati Uniti. Proprio come i protestanti della storia millerita sostenevano che i predoni fossero Antioco, la categoria che non è disposta a vedere identifica i predoni con la potenza (gli Stati Uniti) che è prefigurata da Antioco.
Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.
A invasão de Senaqueribe contra Judá, que chegou até a capital, Jerusalém, e fracassou, foi conduzida pelo general de Senaqueribe, Rabsaqué.
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.
故此，我求你向我主亚述王交出保证；你若能在你这一边派上骑兵，我就给你二千匹马。这样，你怎能击退我主臣仆中最小的一个军长，并且倚靠埃及的战车和马兵呢？现今我上来攻击这地方、要毁灭它，岂是没有耶和华吗？耶和华对我说：你上去攻击这地，将它毁灭。于是，希勒家的儿子以利亚敬、舍伯那和约亚对拉伯沙基说：求你用亚兰言语对仆人说，因为我们懂得；不要用犹大言语在城墙上百姓的耳中与我们说话。但拉伯沙基对他们说：我主差遣我来说这些话，岂是单对你主和你说吗？岂不是也对那些坐在城墙上的人说，好叫他们与你们一同吃自己的粪，喝自己的尿吗？于是，拉伯沙基站着，用犹大言语大声呼喊，说：你们当听大王、亚述王的话。列王纪下 18:23–28。
Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.
रबशाकेह अपने शब्द नहीं, बल्कि अश्शूर के राजा सन्हेरीब के शब्द प्रस्तुत कर रहा था। दानिय्येल 11:40 में उत्तर का राजा पोपीय शक्ति है, जिसने अंत-समय में, 1798 में, नास्तिक फ्रांस अर्थात् दक्षिण के राजा के हाथों एक घातक घाव प्राप्त किया। उस पद में उत्तर का राजा अंततः प्रतिकार करता है और 1989 में दक्षिणी राज्य (USSR) पर उमड़ पड़ता है। जब उत्तर के राजा ने वह कार्य पूरा किया, तब वह अपने साथ “रथों, और घुड़सवारों, और बहुत-से जहाज़ों” को लाया। “रथ और घुड़सवार” सैन्य बल का प्रतिनिधित्व करते हैं और “जहाज़” आर्थिक शक्ति का। ये प्रतीक 1989 की विजय में पोपीय रोम की प्रतिनिधि सेना के रूप में संयुक्त राज्य अमेरिका की पहचान कराते हैं, जैसा कि रबशाकेह द्वारा पूर्वरूपित किया गया है। दस से पंद्रह पदों में अन्तियुखुस मैग्नुस संयुक्त राज्य अमेरिका का प्रतिनिधित्व करता है, और जैसा कि विलियम मिलर ने ठीक ही पहचाना कि चौदहवें पद में “also” शब्द भविष्यवाणी की कथा में एक नई शक्ति के प्रवेश को स्थापित करता है, वैसे ही “robbers” अवश्य ही ऐसी शक्ति का प्रतिनिधित्व करते हैं जो दक्षिण के टॉलेमी राजाओं, या उत्तर के राजा अन्तियुखुस, अथवा मकिदुनिया के फिलिप—इनमें से किसी से भी भिन्न है।
“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.
«Царот на југот», во овој стих, без никакво сомнение, значи царот на Египет; но што значи „разбојниците од твојот народ“ за некои можеби сè уште останува сомнително. Дека тоа не може да значи Антиох, ниту кој било цар на Сирија, јасно е; зашто ангелот зборуваше за тој народ во повеќе претходни стихови, а сега вели: „и разбојниците од твојот народ“, итн., очигледно укажувајќи на некој друг народ. Ќе признам дека Антиох можеби навистина ги ограбил Евреите; но како би можело тоа да „го утврди видението“, кога за Антиох никаде во видението не се зборува како да извршува некакво дело од тој вид; зашто тој припаѓал на она што во видението се нарекува грчко царство. Понатаму, „да се утврди видението“, мора да значи да се направи сигурно, целосно или да се исполни истото.» William Miller, Miller’s Works, Lecture 6, 89.
“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.
«Антиох» — это имя, которое избрали многие цари Сирийской державы Селевкидов. Основателем этой державы был Селевк Никатор, и весь перечень селевкидских царей насчитывает от двадцати шести до тридцати царей. Многие из этих царей избирали имя «Антиох», подобно тому как многие папы, будучи избраны на папский престол, принимают тронные имена. Все папы — «антихрист», что означает «против Христа». Слово «анти» означает «против». Как антихристы, они приняли имя своего духовного прародителя, которым является сатана. Вдохновенное слово отождествляет как сатану, так и пап с антихристом.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
«La détermination de l’antichrist à poursuivre la rébellion qu’il a commencée dans le ciel continuera d’agir dans les enfants de la désobéissance.» Testimonies, volume 9, 230.
A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.
পোপ শয়তানের প্রতিনিধি; অতএব তিনি খ্রিষ্টের বিরুদ্ধে, এবং সেইজন্যই তিনি “প্রতিখ্রিষ্ট।” পোপের পদ গ্রহণ করার সময় তিনি একটি নাম নির্বাচন করেন এবং শয়তানের পার্থিব প্রতিনিধি হয়ে ওঠেন।
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
«Για να εξασφαλίσει κοσμικά κέρδη και τιμές, η εκκλησία οδηγήθηκε να επιζητήσει την εύνοια και την υποστήριξη των μεγάλων ανδρών της γης· και, έχοντας έτσι απορρίψει τον Χριστό, παρακινήθηκε να υποταχθεί με αφοσίωση στον αντιπρόσωπο του Σατανά — τον επίσκοπο της Ρώμης.» The Great Controversy, 50.
By their works you shall know them, and the popes carry on the same work as Satan.
Nipa kwa matendo yao mtawatambua, na mapapa wanaendelea kufanya kazi ileile kama ya Shetani.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
«بوسیلۀ پاپ روم همان عملی بر روی زمین ادامه یافته است که پیش از اخراجِ شهزادۀ تاریکی در دربارهای آسمان انجام میشد. شیطان در آسمان کوشید شریعتِ خدا را اصلاح کند و الحاقیهای از خود بر آن بیفزاید. او داوریِ خود را برتر از داوریِ آفریدگار خویش قرار داد و ارادۀ خود را بالاتر از ارادۀ یهوه نهاد، و بدینسان عملاً اعلام کرد که خدا خطاپذیر است. پاپ نیز همان راه را در پیش میگیرد و، در حالی که برای خود عصمت از خطا ادعا میکند، میکوشد شریعتِ خدا را مطابق اندیشههای خویش تنظیم کند، زیرا خود را قادر میپندارد که اشتباهاتی را که گمان میکند در فرایض و اوامرِ خداوندِ آسمان و زمین میبیند، اصلاح نماید. او عملاً به جهان میگوید: من برای شما قوانینی بهتر از قوانینِ یهوه خواهم داد. این چه اهانت عظیمی است به خدای آسمان!» Signs of the Times, November 19, 1894.
Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.
Bien que Séleucos Nicator eût fondé l’Empire séleucide, plusieurs des rois qui lui succédèrent choisirent le nom d’« Antiochos », non en l’honneur de Séleucos, mais de son père. Le père de Séleucos, Antiochos, était un noble et un général au service du roi Philippe II de Macédoine, père d’Alexandre le Grand. Ce rang noble et cette formation militaire contribuèrent à jeter les bases du rôle éminent de Séleucos lui-même et de son accession ultérieure au pouvoir après la mort d’Alexandre le Grand.
Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.
Leloko la Seleucus le ile la thehoa ha a nka taolo ea likarolo tse tharo ho tse ’nè tsa ’muso oa Alexandere. Le Roma le hlōla mebuso e meraro ea sebaka e le hore le nke taolo le ho ba morena oa leboa. Ha Seleucus a ne a se a tiisitse bochabela, bophirimela le leboa, a fetoha morena oa leboa tlalehong ea histori, ’me motse-moholo oa hae e ne e le motse oa Babilona. Marena a mangata a ileng a latela a ile a khetha lebitso “Antiochus” ha a nka terone ea leboa e le ho hlompha moholo-holo oa ’ona oa lipolotiki. Ho bapisa hoo ho bonolo ho ho bona, haeba u khetha ho ho bona. Haeba u sa etse joalo, ha u ho bone.
The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.
નામ “Antiochus” (ગ્રીકમાં Ἀντίοχος) ગ્રીક તત્વો “anti” (અર્થાત “વિરુદ્ધ” અથવા “વિપરીત”) અને “ocheo” (અર્થાત “દૃઢતાથી પકડી રાખવું” અથવા “જાળવી રાખવું”)માંથી આવ્યું છે. ઉત્તરનાં રાજાઓએ પિતૃપરંપરાગત પોતાની રાજકીય વારસાગતતા જાળવી રાખવા માટે આ નામ પસંદ કર્યું, જેમ ખ્રિસ્તવિરોધી (પોપો) શાસન શરૂ કરતી વેળાએ નામો પસંદ કરે છે. જેમ પોપો પોતાના પિતા, શેતાન,ના પ્રતિનિધિઓ છે, તેમ સિરિયન સામ્રાજ્યના Antiochus પણ પોતાના પિતાના પ્રતિનિધિઓના પ્રતીકરૂપ છે. આ ઉપયોગમાં Antiochus તેમના પિતાના પ્રતિનિધિ તરીકે દર્શાવવામાં આવે છે. 1989માં પાપસીય સત્તાનો પ્રતિનિધિ યુનાઇટેડ સ્ટેટ્સ હતો, અને ભૂતપૂર્વ સોવિયેત સંઘને પતન પામાડવા માટે તેમના કાર્યમાં ખ્રિસ્તવિરોધી, Pope John Paul II, અને Ronald Reagan વચ્ચેના સંબંધને ધાર્મિકેતર સાક્ષ્ય સમર્થન આપે છે.
In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.
នៅក្នុងខទីដប់ដល់ខទីដប់ប្រាំមួយ ខទីមួយ និងខទីចុងក្រោយមានការយោងដោយផ្ទាល់ទៅកាន់ខទីសែសិប និងខទីសែសិបមួយ។ ខទីដប់តំណាងដោយផ្ទាល់ដល់ខទីសែសិប។ ខទីដប់ប្រាំមួយតំណាងដោយផ្ទាល់ដល់ខទីសែសិបមួយ។ ខទាំងនេះតំណាងឲ្យផ្នែកនៃទំនាយរបស់ដានីយ៉ែលដែលទាក់ទងនឹងគ្រាចុងក្រោយ។
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Cha buuk gumiiamee ma the book of Revelation, reekaadaa gaara raajii Daani’el kan bara dhumaa ilaallatu ture. Caaffanni Qulqullaa’aan, ‘Ati garuu yaa Daani’el, dubbicha cufi, kitaabichaas hamma yeroo dhumaatti chaapii godhi; namoonni baay’een asii fi achi ni deddeemu, beekumsis ni baay’ata’ (Daniel 12:4) jedha. Yeroo kitaabichi banametti, labsiin, ‘Yeroon si’achi hin turu’ jedhamuun taasifame. (Mul’ata Yohaannis 10:6 ilaali.) Kitaabni Daani’el amma hiikamee jira; mul’anni Kiristoos Yohaannisitti kenne immoo jiraattota lafaa hundumaaf dhufuuf jira. Beekumsi dabalaa deemuu isaatiin, bara dhumaatti akka dhaabbatan ummanni tokko qophaa’uu qaba....”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
« Dans le message du premier ange, les hommes sont appelés à adorer Dieu, notre Créateur, qui a fait le monde et toutes les choses qui s’y trouvent. Ils ont rendu hommage à une institution de la papauté, annulant ainsi la loi de Jéhovah ; mais une plus grande connaissance doit être acquise sur ce sujet. » Selected Messages, livre 2, 105, 106.
At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.
នៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ 1989 ខចុងក្រោយប្រាំមួយនៃដានីយ៉ែល ជំពូក 11 តំណាងឲ្យ «ផ្នែកនៃព្រះបន្ទូលទំនាយរបស់ដានីយ៉ែល ដែលទាក់ទងនឹងថ្ងៃចុងក្រោយ»។ វាត្រូវបានទទួលស្គាល់នៅពេលដែលវាត្រូវបានបើកត្រានោះ ហើយការបើកត្រានោះបានបង្កើតការកើនឡើងនៃចំណេះដឹងអំពី «ការបង្កើតស្ថាប័នសម្តេចប៉ាប ដែលធ្វើឲ្យក្រឹត្យវិន័យរបស់ព្រះយេហូវ៉ាគ្មានប្រសិទ្ធភាព»។ អាល់ហ្វា និង អូមេហ្គា តែងតែបង្ហាញទីបញ្ចប់តាមរយៈការចាប់ផ្តើម ហើយដំណើរការនៃការសាកល្បងដែលបានចាប់ផ្តើមក្នុងឆ្នាំ 1989 ត្រូវបានរៀបចំឡើង ដើម្បីបង្កើតអ្នកថ្វាយបង្គំពីរប្រភេទ។
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Et il dit: Va, Daniel; car ces paroles seront tenues closes et scellées jusqu’au temps de la fin. Plusieurs seront purifiés, blanchis et éprouvés; mais les méchants agiront méchamment; et aucun des méchants ne comprendra; mais les sages comprendront. Daniel 12:9, 10.
We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.
Nous nous trouvons maintenant dans la période finale de ce processus d’épreuve, car la controverse des brigands au commencement de l’adventisme se répète à présent. Identifier les brigands comme étant les États-Unis, c’est identifier Antiochus comme les brigands. C’est la controverse même des millérites et des protestants.
At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.
فى نهاية عملية الامتحان، كما فى بداية عملية الامتحان التى بدأت فى سنة 1989، يقوم الأسد الذى من سبط يهوذا بفضّ «ذلك الجزء من نبوة دانيال الذى يتعلّق بالأيام الأخيرة». ففي سنة 1989 كان ذلك هو الآيات الستّ الأخيرة من دانيال الحادي عشر، وعند النهاية يكون هو التاريخ الخفيّ للآية الأربعين، الذى تمثّله على نحوٍ رمزيّ الآيات من العاشرة إلى السادسة عشرة.
We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.
Nous poursuivrons, dans les articles suivants, notre examen des six lignes de controverses au sein de l’histoire de l’adventisme. La première de ces six controverses illustre la dernière de ces six controverses. Nous utiliserons la première et la dernière controverses pour les superposer aux quatre autres controverses, à mesure que nous mettrons en lumière les éléments liés aux efforts de l’ennemi de la justice pour empêcher le peuple de Dieu de bien discerner « la vision », laquelle est établie par le symbole de Rome.
“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.
“Ɛyɛ sɛ yɛnte aseɛ wɔ mmerɛ a ɛretwam ntɛm akɔ daa mu no hia ho, na yɛnsiesie yɛn ho sɛ yɛbɛgyina Onyankopɔn da kɛse no mu a, yɛbɛyɛ ahwɛfoɔ a wɔnnim wɔn asɛdeɛ yie. Ɔwɛmfoɔ no sɛ ɔhunu anadwo no mmerɛ. Biribiara afei wɔ ahonim anibereɛ ne tumi a wɔn a wɔgye nokorɛ a ɛfa saa berɛ yi ho no ɛsɛ sɛ wɔhu. Ɛsɛ sɛ wɔyɛ adwuma a ɛfa Onyankopɔn da no ho. Onyankopɔn atemmuo rebɛto wiase no so, na ɛsɛ sɛ yɛresiesie yɛn ho ama saa da kɛse no.”
“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.
« Notre temps est précieux. Il ne nous reste que peu de jours, très peu de jours de grâce, pour nous préparer à la vie future, immortelle. Nous n’avons pas de temps à perdre en démarches hasardeuses. Nous devrions craindre de n’effleurer que la surface de la parole de Dieu. » Testimonies, volume 6, 407.