All the prophets identify the end of the world.
Duk wata annabawa sun bayyana ƙarshen duniya.
“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. . . .
«Чанде аз пайғамбарони қадим на бештар барои замони худ, балки барои замони мо сухан гуфтаанд, ба тавре ки нубуввати онҳо барои мо эътибор дорад. “Акнун ҳамаи ин чизҳо бар онҳо ҳамчун намунаҳо воқеъ шуданд; ва барои панду насиҳати мо навишта шудаанд, бар мо, ки ба охирҳои ҷаҳон расидаем.” 1 Қӯринтиён 10:11. “На ба худашон, балки ба мо онҳо он чизҳоро хизмат мекарданд, ки ҳоло ба шумо аз ҷониби онҳое хабар дода шудаанд, ки Инҷилро ба шумо башорат додаанд, бо Рӯҳулқудсе, ки аз осмон фиристода шудааст; чизҳое ки фариштагон орзу доранд ба онҳо назар андозанд.” 1 Петрус 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.
“እቲ መጽሓፍ ቅዱስ ንዚ መወዳእታ ወለዶ ሃብቱ ኣከማቺ እናሰነደቐ ኣብ ሓደ ኣኪቡ ኣሎ። ኩሎም እቶም ዓበይቲ ፍጻሜታትን እቶም ክቡራትን ኣስፈላጊ ስርሓትን ታሪኽ ብሉይ ኪዳን ተደጋጊሞም ነዞም መወዳእታ መዓልታት ኣብ ቤተ ክርስቲያን ይቕጽሉ ኣለዉ፣ እዚውን ክቕጽሉ እዮም።” Selected Messages, book 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Mabhuku hinkwawu ya Bibele ma hetelela ebhukwini ra Nhlavutelo.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
« Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. » Conquérants pacifiques, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
E ndabani ya suka ya likebisi mpo na bafandi ya mokili mobimba emonisami na Emoniseli zomi na mwambe.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Na après sa aethae, han cenin angel arall dof o nef, yn meddu awdurdod mawr; a goleuwyd y ddaear gan ei ogoniant ef. Ac efe a lefodd yn nerthol â llef gref, gan ddywedyd, Syrthiodd Babilon fawr, syrthiodd, ac a aeth yn drigfa i gythreuliaid, ac yn gadarnle pob ysbryd aflan, ac yn gawell pob aderyn aflan a chas. Canys yr holl genhedloedd a yfasant o win digofaint ei godineb hi, a brenhinoedd y ddaear a odinebasant gyda hi, a masnachwyr y ddaear a gyfoethogasant trwy amlder ei moethau. Datguddiad 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
यौ वाक्यांश “Babylon the great” रोमन काथोलिक मण्डलीक’ प्रतिनिधित्व करैत अछि, आओर यशायाह अध्याय तेइस मे “Babylon the great” के टायरक रूप मे प्रस्तुत कयल गेल अछि।
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Biby afɔrebɔ. Muntwa adwo, mo Tarsis ahyɛn; efisɛ wɔasɛe no, enti ofi biara nni hɔ, na ɔkwan a wɔfa so kɔ mu nso nni hɔ; wɔada no adi akyerɛ wɔn fi Kitim asase so. Monyɛ komm, mo supɔw no sofo; wo a Sidon aguadifo a wɔtwa po no so no ahyɛ wo ma. Na nsu akɛse so no, Sihor aba, asubɔnten no twabere, ne sika a ɔnya fi mu; na ɔyɛ aman gua. Ma ani nnwu wo, O Sidon; efisɛ po no kasae, po no tumi no ankasa se: Mennwene awo, na menwo mma, na menhwɛ mmarimaa mma wɔnnyin, na memma mmabea mma wɔnnyin. Sɛnea asɛm no duu Misraim ho no, saa ara na wɔbɛyɛ yaw kɛse wɔ Biby ho asɛm no ho. Muntwa nkɔ Tarsis; muntwa adwo, mo supɔw no sofo. Eyi ne mo kurow a ɛde anigye ma, a ne tete fi tete nna mu no anaa? N’ankasa nan na ɛbɛsoa no akɔ akyirikyiri kɔtena hɔ sɛ ɔhɔho. Hena na wabɔ saa agyinatu yi atia Biby, ahenkyɛwhyɛ kurow no, a n’aguadifo yɛ ahenemma, na n’adwadifo yɛ asase no so anuonyamfo? Asafo Awurade no na wabɔ ne tirim, sɛ ɔbɛgu anuonyam nyinaa ahantan ho fi, na wabu asase no so anuonyamfo nyinaa animtiaa. Fa wo asase no mu te sɛ asubɔnten, O Tarsis babea; ahoɔden biara nni hɔ bio. Ɔtrɛw ne nsa mu wɔ po no so, ɔwosow ahenni no; Awurade ahyɛ ahyɛde atia aguakurow no, sɛ wɔnsɛe n’aban a emu yɛ den no. Na ɔkae se: Worenni ahurisi bio, O ɔbaabun a wɔahyɛ no so, Sidon babea; sɔre, twa kɔ Kitim; ɛhɔ nso worennya ahomegye. Hwɛ Kaldeafo asase no; saa ɔman yi na na enni hɔ, kosi sɛ Asiriafo no sii no maa wɔn a wɔte sare so no; wosisii n’aban no, wɔmaa n’ahengua fi so; na ɔde no baa amamfo mu. Muntwa adwo, mo Tarsis ahyɛn; efisɛ wɔasɛe mo ahoɔden no. Na ɛbɛba saa da no mu sɛ wɔbɛwerɛ Biby mfe aduɔson, sɛ ɔhene baako nna tebea no; mfe aduɔson no awiei no, Biby bɛto dwom sɛ oguaman. Fa sanku, twa kurow no mu, wo oguaman a wɔwerɛ wo fi no; bɔ nnwom dɛdɛ, to nnwom pii, na wɔakae wo. Na ɛbɛba sɛ mfe aduɔson no awiei no, Awurade bɛsra Biby, na ɔbɛsan akɔ ne tua so, na ɔne wiase ahenni nyinaa a ɛwɔ asase ani so no bɛbɔ aguamammɔ. Na n’aguade ne ne tua bɛyɛ kronkron ama Awurade; wɔrenkora so, na wɔrensie agu; efisɛ n’aguade no bɛyɛ wɔn a wɔte Awurade anim no de, na wɔadi amee, na wɔanya ntade a ɛtra hɔ daa. Yesaia 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
Soeur White écrit : « Tous les grands événements et les transactions solennelles de l’histoire de l’Ancien Testament se sont répétés et se répètent dans l’Église en ces derniers jours. »
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
Esaïe vingt-trois traite des relations prophétiques des Nations Unies, de la Papauté, des États-Unis et de l’islam. Afin de reconnaître ces vérités, certains symboles du chapitre doivent être définis par l’Inspiration. Une fois les symboles définis, la succession des événements est assez claire. Les symboles du chapitre qui doivent être définis sont :
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Le Fardeau, Tyr, La prostituée, L’Assyrien, Le pays des Chaldéens, Tours et palais, Tarsis, La semence de Sihor, Le pays de Kittim, Sidon, La ville des marchands, Le rapport de l’Égypte et le rapport de Tyr, Les lamentations, Une fille, Soixante-dix ans, Les jours d’un roi, L’oubli et le souvenir
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Izwi elithi “umthwalo” evesini lokuqala lichaza isiprofetho senhlekelele esimelene nombuso waseThire.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Mzigo: H4853—Kutoka H5375; mzigo; hasa kodi, au (kwa hali ya dhahania) uchukuzi wa mizigo; kwa njia ya mfano tamko, hasa hukumu, na hasa zaidi wimbo; katika akili, shauku: – mzigo, kuchukua, unabii, X wao huweka, wimbo, kodi.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
La charge de Tyr est l’un des nombreux passages de la Bible où est identifié le jugement final de l’Église catholique romaine. Une « charge », selon l’usage et la définition, est une prophétie, et principalement une prophétie de malheur. Il y a onze « charges » dans Ésaïe, et à huit reprises le mot est employé pour décrire un fardeau porté sur les épaules. Les onze occurrences où le mot « charge » désigne une prophétie de malheur sont Ésaïe 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, et bien sûr le chapitre vingt-trois, où nous trouvons la charge de Tyr. Il vaut la peine de réunir toutes les prophéties de malheur d’Ésaïe afin d’évaluer quelle puissance est représentée dans les derniers jours. Il est difficile de traiter en une seule fois onze prophéties de malheur; je donnerai donc une brève définition de chacune d’elles afin d’établir le contexte du chapitre vingt-trois.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
Kapitulli trembëdhjetë paraqet profecinë e dënimit kundër Babilonisë; kjo është Babilonia moderne në fund të botës, e cila është lavirja e Romës, e ilustruar gjithashtu në kapitullin shtatëmbëdhjetë të librit të Zbulesës.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Kemudian datanglah seorang dari ketujuh malaikat yang memegang ketujuh cawan itu, lalu berbicara kepadaku, katanya kepadaku: Marilah ke mari, aku akan menunjukkan kepadamu penghukuman atas perempuan sundal besar yang duduk di atas banyak air. Dengan dia raja-raja di bumi telah berbuat cabul, dan penduduk bumi telah dibuat mabuk oleh anggur percabulannya. Lalu ia membawa aku dalam roh ke padang gurun. Dan aku melihat seorang perempuan duduk di atas seekor binatang yang berwarna merah kirmizi, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk. Perempuan itu berpakaian ungu dan merah kirmizi, dihiasi dengan emas, batu-batu permata, dan mutiara, serta memegang di tangannya sebuah cawan emas yang penuh dengan kekejian dan kenajisan percabulannya. Dan pada dahinya tertulis suatu nama: RAHASIA, BABEL BESAR, IBU PARA PELACUR DAN SEGALA KEKEJIAN DI BUMI. Wahyu 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Måtte jeg digressere lidt. Formålet med studiet af profetien om Tyrus er i sidste ende at bringe De Forenede Staters profetiske historie i overensstemmelse med Syvendedags Adventistkirkens. Vi vil påvise, at De Forenede Staters regering er det ene horn på det lamlignende dyr i Åbenbaringen tretten, og at den protestantisme, som kom ud af Mørketiden, var det andet horn. Protestantismens horn blev til millerittisk adventisme på det tidspunkt, da De Forenede Staters protestanter forkastede den første engels budskab. Når dette er fastslået, vil vi vise, at historien om det protestantiske horn og historien om det republikanske horn løber parallelt med hinanden og besidder parallelle profetiske kendetegn. De er jo trods alt på det samme dyr, hvilket betegner, at begge horn er samtidige med hinanden. Jeg vil illustrere et eksempel på denne parallel mellem kirkens og statens horn i De Forenede Stater. De “glemmer” begge på hver deres måde.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
ईसायाह तेईस उस भविष्यद्वाणी-संबंधी बिंदु को चिह्नित करता है कि पोपीय शक्ति सत्तर वर्षों के लिए भुला दी जाती है, और उन सत्तर प्रतीकात्मक वर्षों में मनुष्य पोपाई को, और यह भी कि अंधकार युगों को अंधकार युग क्यों कहा जाता है, भूल जाते हैं। जब प्रोटेस्टेंट सींग कैथोलिक कलीसिया से अलग हुआ, तब उसका ध्येय-वाक्य था: “केवल बाइबल, और बाइबल ही।” वे यह भूल गए कि बाइबल ही हमें बताती है कि पोपाई वास्तव में क्या है। वे उस संदेश को भूल गए जो उस पवित्र दस्तावेज़ में निहित था, जो उन्हें सौंपा गया था, और जिसका वीरतापूर्वक प्रतिरक्षक होने का उन्होंने दावा किया था।
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
«Жаахон къалгӀатагӀа бохийна меттан маӀанна хьакъалдолу нах, антихрист аьттувчул маӀанна кхета ца луш хилча, шеко йоацаш, шоайна антихристий агӀонахь оттабе. ХӀинца вайна дуьнеца нийсъенна цхьаьнакхета хан яц. Даниил шен партийн а, шен меттигехь а латт. Даниил а, Иоанн а хьоьхийначу пайхамараллин маӀанаш кхетаде деза. Уьш цхьанна цхьанне гучудоаккх. Уьш дуьненна, дерригача адамаша кхета дезаш долу бакъонаш лу. Ер пайхамараллин маӀанаш дуьненна гӀоьнаша хила деза. Уьш тӀехь кхоачашдалагӀа, ер шозлагӀчу деношкахь, шоайна шо маӀан долуш гучудовла.» Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
De même, la corne républicaine représentant le gouvernement des États-Unis devait être par le peuple et pour le peuple, mais les citoyens des États-Unis ont eux aussi oublié le document sacré qui leur avait été confié. Ce document sacré est la Constitution des États-Unis, et la devise du gouvernement, conçu pour être au service du peuple, était la séparation de l’Église et de l’État. Ils ont oublié le message de la Constitution qui leur avait été confiée et dont ils se disaient les défenseurs.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
「そして、ローマは決して変わらないと誇ることを、記憶しておかなければならない。グレゴリウス七世とインノケンティウス三世の原理は、今なおローマ・カトリック教会の原理である。そして、もし彼女にその力さえあるなら、過ぎ去った諸世紀におけるのと同じほどの強さをもって、今日でもそれを実行に移すであろう。日曜日高揚の働きにおいてローマの助力を受け入れようと提案する時、自分たちが何をしているのかを、プロテスタントはほとんど理解していない。彼らがその目的の達成に専心している間に、ローマはその権力を再び確立し、失われた覇権を回復しようと目指している。ひとたび合衆国において、教会が国家の権力を用い、またはそれを支配し得るという原則、すなわち宗教的遵守が世俗の法律によって強制され得るという原則、要するに教会と国家の権威が良心を支配すべきであるという原則が確立されるなら、この国におけるローマの勝利は確実である。」
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Kalomni qas Rat n-ikkan ssen n lxaṭar i d-iteddun; ma yuggi win ad t-isel, ad yissin umalu protestanti d acu i d-tiɣawsiwin n Rumma s tidet, kan mi ara yili iɛedda wakud n uslelli seg tfaxxt. Nettat tettnerni s tsusmi deg tezmert. Tisɣunin-is ttaken azday-nsent deg ixxamen n tesnfalit, deg yimezgida, akked deg wulawen n yimdanen. Tettejmaɛ iɣerman-is imeqqranen, iẓuranen, deg tneɣritin tufrinin n wacu ara d-yales ussekfel-is n zik. S tuffra, war ma yettwassen, tettsebkad iḥerqan-is akken ad tesnerni iswiwen-is mi ara d-yas wakud n useɣti. Ayen kan i tt-yeḥwaǧǧen d adeg n uḥraz, u aya yakan yettwakf-as. Qrib ad nwali, ad nḥas daɣen, d acu i d-iswi n uferdis arumi. Win ara yamen u ad yaṭṭef awal n Rat, ad yawi ɣef iman-is asqessi akked uḍers.” The Great Controversy, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Si vous pouvez trouver quelque dictionnaire publié avant 1950 et y chercher « la femme vêtue d’écarlate » ou quelque variante de cette expression tirée d’Apocalypse dix-sept, chacun de ces dictionnaires antérieurs à 1950 identifie l’Église catholique romaine comme étant la prostituée d’Apocalypse dix-sept. Les États-Unis, la bête de la terre à deux cornes d’Apocalypse treize, oublient leur passé, qu’il s’agisse de la corne du protestantisme ou de la corne du républicanisme. Ces deux institutions sont nées de la protestation contre la tyrannie religieuse de la papauté et la tyrannie politique des rois qui la soutenaient, ou, comme le dit la Bible, des rois qui « se sont livrés à l’impudicité » avec elle. Avant d’aborder Ésaïe vingt-trois, nous donnerons brièvement un aperçu des dix autres fois où Ésaïe désigne une « prophétie de malheur », car les onze « fardeaux » ne sont rien d’autre que cela.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
Esaia treze é o oráculo contra Babilónia nos “últimos dias”. Babilónia, embora controlada e dirigida pela Igreja Católica nos últimos dias, é composta de três poderes que conduzem o mundo ao Armagedom no capítulo dezasseis do Apocalipse. Na profecia do capítulo treze acerca da condenação da Babilónia moderna, estão representados três poderes: Babilónia, Lúcifer e Assíria, representando a besta (Assíria), o dragão (Lúcifer) e o falso profeta (Babilónia). Assíria e Babilónia são os dois poderes assoladores que Deus empregou para castigar o antigo Israel; e a Assíria veio primeiro, levando as dez tribos do norte ao cativeiro, e depois Babilónia levou as duas tribos do sul, Judá.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israël est une brebis dispersée; les lions l’ont chassée: d’abord le roi d’Assyrie l’a dévorée; et finalement ce Nebucadnetsar, roi de Babylone, lui a brisé les os. C’est pourquoi ainsi parle l’Éternel des armées, le Dieu d’Israël: Voici, je châtierai le roi de Babylone et son pays, comme j’ai châtié le roi d’Assyrie. Jérémie 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
D’abord, l’Assyrie emmena en captivité les dix tribus du nord d’Israël, puis, par la suite, Babylone emmena en captivité les deux tribus du sud de Juda. Ces deux captivités constituaient l’accomplissement des « sept temps » de Lévitique vingt-six. Les « sept temps » du Lévitique furent la toute première « prophétie de temps » que William Miller découvrit, et ils indiquent que, lorsque l’Assyrie captura la tribu du nord, cela marqua le commencement d’une dispersion qui se poursuivit pendant deux mille cinq cent vingt ans. Cette période commença lors de leur captivité en 723 av. J.-C. et s’acheva au « temps de la fin » en 1798. Les tribus du sud furent emmenées par Babylone en 677 av. J.-C., inaugurant les « sept temps » contre Juda, lesquels prirent fin au même moment que la prophétie des 2300 ans de Daniel huit, verset quatorze, le 22 octobre 1844. L’Assyrie et Babylone accomplirent le même dessein de châtiment contre la rébellion du peuple de Dieu, mais ce châtiment fut d’abord exécuté par l’Assyrie, puis par Babylone.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
Nan u profetickém vztahu tří mocností ve třinácté kapitole je Babylón obrazem Asýrie, neboť přišel později, avšak vykonal totéž dílo proti Božímu lidu.
In chapter fifteen, the burden against Moab is against the Protestant churches.
Ndima ya khumi na isanwe, ntwaro wa kusokela Moabu uli khahlanong ni dikereke tsa Boprostanta.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
«ការពិពណ៌នានេះអំពីម៉ូអាប់ តំណាងឲ្យពួកជំនុំទាំងឡាយដែលបានក្លាយដូចជាម៉ូអាប់។ ពួកគេមិនបានឈរយាមនៅទីតាំងនៃកាតព្វកិច្ចរបស់ខ្លួន ដូចជាអ្នកយាមដ៏ស្មោះត្រង់ឡើយ។ ពួកគេមិនបានសហការជាមួយនឹងបញ្ញាវន្តស្ថានសួគ៌ ដោយអនុវត្តសមត្ថភាពដែលព្រះបានប្រទានឲ្យ ដើម្បីធ្វើតាមព្រះហឫទ័យរបស់ព្រះ ទប់ទល់នឹងអំណាចនៃសេចក្តីងងឹត ហើយប្រើអំណាចគ្រប់យ៉ាងដែលព្រះបានប្រទានដល់ពួកគេ ដើម្បីលើកស្ទួយសេចក្តីពិត និងសេចក្តីសុចរិតនៅក្នុងលោកិយរបស់យើង។ ពួកគេមានចំណេះដឹងអំពីសេចក្តីពិត ប៉ុន្តែពួកគេមិនបានអនុវត្តតាមអ្វីដែលពួកគេបានដឹងឡើយ»។ Seventh-day Adventist Bible Commentary, volume 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Ekelezi ya Baprotesta oyo ekwei ezali nde ekelezi oyo ekobaki kotambola elongo na Nkolo ntango biteni mosusu nyonso ya Baprotesta ekimaki na nsango ya anzelu ya mibale. Moaba ezali Adventisme, liseke ya Baprotesta oyo ekwei.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Chapitre dix-sept traite de Damas, et celle-ci est identifiée comme une ville ôtée. Une ville est le symbole d’un royaume, et le royaume qui est ôté dans les « derniers jours » est les États-Unis.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Le chapitre dix-neuf est la prophétie de condamnation contre l’Égypte, représentant les Nations Unies et le monde entier.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Les trois prophéties de malheur suivantes, au chapitre vingt et un, sont dirigées contre l’effroyable terre désertique du sud, Duma et l’Arabie. Ces trois prophéties de malheur identifient l’islam, en accord avec les trois malheurs d’Apocalypse 8:13.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Di profetie fu oordeel na kapitel twee-en-twintig beeld die skeiding van die Laodicese Adventiste van die Filadelfiese Adventiste by die Sondagwet uit.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Ni bɔ liɛlɛ pʋʋnɛɛ ɖɛ a yiɛiɛnɔ chaptɛ trɔ̃, a ka nyɛ “the burden of the beasts of the south,” kɛɛ nyɛ Laodikean Adventists bɛlɛ ɖɛrɛrɛ tɔɔriɛ sʋʋnli nyɔnyɔ̃ lɛ. N kpakpa Isaiah bɔ liɛlɛ pʋʋnɛɛ ɖɛrɛrɛ nyiɛ, a ka bɛɛ pʋɔlɔ nyɛ bɔbɔ “last days” la mɛ prophetic players nɔɔ yɔɔrɔ kɔɔrɔ. N deɛ Isaiah twenty-three lɛ tɔɔ ni, kɛɛ mɔɔ lɔ nyɛ United States tɔɔriɛ, kɛɛ Bible prophecy nɛ kingdom kpaalɛ nɔ̃ɔrɔ a yiɛlɛ nɔɔ, a yiɛlɛ 1798 ni kɛ Sunday law lɛ.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
Ngenxa yokuba “umprofeti ngamnye wamandulo wathetha kancinane ngexesha lakhe kunangexesha lethu, ukuze ukuprofeta kwabo kusebenze kuthi,” zonke izibhengezo zesiprofeto zibhekisa kwiziganeko zokuphela kwehlabathi. Le nyaniso, idityaniswe nesibakala sokuba “zonke iincwadi zeBhayibhile zidibana zize ziphelele” encwadini yeSityhilelo, imisa incwadi yeSityhilelo njengendawo ekubhekiselwa kuyo ekulungelelaniseni ubungqina besiprofeto obungazo iziganeko zokuphela kwehlabathi.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
An chapitre dix-sept de l’Apocalypse, nos vidon le grande prostituée ki commet fornication avec les rois de la terre et son jugement final.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Puis l’un des sept anges qui tenaient les sept coupes vint et me parla, disant : Viens ici ; je te montrerai le jugement de la grande prostituée qui est assise sur les grandes eaux, avec laquelle les rois de la terre se sont livrés à l’impudicité, et dont le vin de l’impudicité a enivré les habitants de la terre. Apocalypse 17:1, 2.
The prophets never contradict one another.
Baaporofeta ga ba ganetsane le ka motlha.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Na roho za manabii huwatii manabii. Kwa maana Mungu si mwanzilishi wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
Sa katapusan sa kalibotan, “ang paghukom sa bantugan nga bigaon nga nagalingkod sa daghang katubigan,” ang bantugan nga bigaon nga “nga kaniya ang mga hari sa yuta nakighilawas,” ang bantugan nga bigaon nga nagapahubog “sa mga pumoluyo sa yuta” “sa bino sa iyang pakighilawas;” gihulagway ni Isaias ingon nga ang “bigaon” nga hikalimtan sulod sa “mga adlaw sa usa ka hari,” o kapitoan ka mga propetikong tuig. Sa dihang matapus ang kapitoan ka tuig, ang Tiro “makighilawas uban sa tanang gingharian sa kalibotan.” Ang bigaon ni Isaias mao ang bantugang bigaon ni Juan. Ang bigaon ni Isaias ug ang bigaon ni Juan nagrepresentar sa Simbahang Romano Katoliko, kay ang babaye usa ka simbolo sa usa ka simbahan diha sa Pulong sa Dios.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Paŵrzona, dodaza ebarjihamo zhangra nija swrangni marai, Gitelni ja∙gitel ong∙e. Maina maraiara paŵrzonani skanggipa ong∙a, jema Kristo mondolini skanggipa ong∙achim; aro ua bebeni jokatgipa ong∙a. Uni gimin, jema mondoli Kristoona on∙dimgimin ong∙a, indaken paŵrzhonarangba pilakkon uamangni an∙tangtangni marairangna ong∙china. Marairang, na∙simangni paŵrzonarangna ka∙sachakbo, jema Kristoba mondolina ka∙sachake, uni gimin an∙tangko on∙chaksoaha; maikai ua kattachi chisolchi rongtalatani chi-atchi uko rongtalatna aro rongtalatna man∙gen, maikai ua an∙tangna rasong gnanggipa mondoliko, dag, gonggrik, ba ian gita mamungade dongjagipa, indiba rongtala aro dosgrigipa ong∙e, ra∙bagen. Indaken manderang an∙tangtangni paŵrzonarangna an∙tangtangni bebeni gita ka∙sachakna nang∙a. Je an∙tangni paŵrzonana ka∙sachaka, ua an∙tangnaba ka∙sachaka. Maina mamung mandeba an∙tangni bebeni kosako nangna skugija; indiba uko cha∙atna aro simsaka, jema Gitel mondolina dakgipa gita. Maina an∙ching uni bebeni bakrang ong∙a, uni beoni aro uni ja∙rangoni. “Ia gimin mande an∙tangni pagipako aro ma∙gipako watgalgen, aro an∙tangni paŵrzonana baksa chapchap ong∙gen; aro uamanggnin sakgni beon ong∙gen.” Ia dal∙bea ning∙tubani ong∙a; indiba angara Kristo aro mondolini gimin aganenga. Indibaba na∙simang sakprak an∙tangni paŵrzonana an∙tangna ka∙sachakani gitan ka∙sachakna nang∙a; aro paŵrzonaba an∙tangni maraina mandera∙na nang∙a. Ephesi 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
L’apôtre Paul indique que l’Église du Christ est prophétiquement représentée comme une femme. Par conséquent, dans la prophétie, une femme désigne une Église, mais l’Église du Christ est « sainte et sans tache ». Une Église impie est représentée comme une femme impure ; ainsi, Ésaïe identifie une prostituée, et Jean une grande prostituée. Elles représentent la papauté comme une prostituée, tandis que l’Église de Dieu est une vierge.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Car je suis jaloux de vous d’une jalousie de Dieu ; car je vous ai fiancés à un seul époux, afin de vous présenter à Christ comme une vierge pure. 2 Corinthiens 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
不但上帝的教会被喻为童女，而且她只许配给一位丈夫。推罗和约翰所见的大淫妇与地上的君王行淫。天主教会与好几个男人发生关系，而不是只与一个。但以理告诉我们，这些君王就是诸国。
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Ceci est le songe, et nous en dirons l’interprétation devant le roi. Toi, ô roi, tu es roi des rois; car le Dieu des cieux t’a donné le royaume, la puissance, la force et la gloire. Et partout où habitent les enfants des hommes, il a remis entre tes mains les bêtes des champs et les oiseaux du ciel, et il t’a établi dominateur sur eux tous. C’est toi qui es cette tête d’or. Et après toi s’élèvera un autre royaume, inférieur au tien; puis un troisième royaume, d’airain, qui dominera sur toute la terre. Et le quatrième royaume sera fort comme le fer; de même que le fer brise et rompt tout, ainsi, comme le fer qui met toutes choses en pièces, il brisera et écrasera. Daniel 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
Dans Daniel deux, les royaumes de la prophétie biblique sont identifiés et expliqués. Lorsque Daniel expose le songe à Nebucadnetsar, il l’informe qu’il est la tête d’or. La tête d’or est un roi, mais un roi représente un royaume. L’Église catholique romaine est la grande prostituée qui se livre à la fornication avec tous les rois de la terre à la fin de soixante-dix années prophétiques. Les rois sont le symbole des hommes, et Tyr est une femme impure. Une femme est une Église, une prostituée est une Église impie ; un homme est un roi, et un roi est un royaume. Une femme est une Église, et un roi est un État. La relation illégitime de ces deux entités représente la fornication spirituelle.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
އެމެރިކާގެ ޔުނައިޓެޑް ސްޓޭޓްސްގެ ޤާނޫނު އަސާސީ، މި ދެ އެންޓިޓީ ވަކިވެ ހިފަހައްޓަން ޖެހޭ ކަމުގެ ޟަރޫރަތު ޤައިދުކޮށް ބަޔާންކުރާ އިލާހީ ލިޔުމެކެވެ. އަދި ޓަޔަރ ރޯމަން ކެތޮލިކް ޗާޗް ކަމަށް ދެނެގަނެމުގައި އަދި އެކަން ނިމިފައެއް ނުވާނަމަވެސް، މި ވަގުތު އިޝަޢުޔާ 23 ގައި ހުރި އެހެން ރަމްޒެއް އެޑްރެސް ކުރުން މުނާސިބު ކަމަށް ފެނެއެވެ؛ އެ ރަމްޒުން މީހާއާއި އަންހެނާ—ޗާޗް އާއި ސްޓޭޓް—ގެ ރަމްޒީ މާނަ އިބާރަތްކުރެއެވެ.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
ง่อนดู๋ แผ่นดินของชาวเคลเดียเอ๋ย; ชนชาตินี้เดิมมิได้มีอยู่ จนกระทั่งชาวอัสซีเรียได้สถาปนาแผ่นดินนั้นให้แก่บรรดาผู้ที่อาศัยอยู่ในถิ่นทุรกันดาร เขาได้ตั้งบรรดาหอคอยของมันขึ้น เขาได้ก่อสร้างราชวังทั้งหลายของมันขึ้น; และเขาได้ทำให้มันพินาศไป อิสยาห์ 23:13
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
Dans ce verset, l’Assyrien fonda le pays des Chaldéens et y établit à la fois des « tours » et des « palais ». L’Assyrien est un symbole de Nimrod, et les Chaldéens représentent les chefs religieux des religions à mystères de Babylone. Une « tour » est un symbole d’Église. Lorsque Jésus exposa la parabole de la vigne, Sœur White commente la parabole comme suit :
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
« Dans la parabole, le maître de maison représentait Dieu, la vigne la nation juive, et la haie la loi divine qui était leur protection. La tour était un symbole du temple. » Jésus-Christ, p. 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
अश्शूरी ने कसदियों की उस भूमि की स्थापना की, जिन्होंने एक कलीसिया (मीनार) और एक “महल” खड़ा किया। “महल” एक “राजा” का प्रतिनिधित्व करता है, और “राजा” आगे चलकर एक राज्य का प्रतिनिधित्व करता है। एक राज्य को एक नगर के रूप में भी दर्शाया जाता है।
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Ati wọ́n wí pé, Ẹ jẹ́ kí a kọ́ ìlú kan àti ilé-iṣọ́ kan fún ara wa, tí òkè rẹ̀ yóò fi dé ọ̀run; ẹ jẹ́ kí a sì ṣe orúkọ fún ara wa, kí a má bàa fọ́n ká kiri lórí ilẹ̀ ayé gbogbo. Gẹ́nẹ́sísì 11:4.
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
“Turul” și “palatul” pe care le-a întemeiat asirianul sunt „cetatea” și „turnul” pe care le-a zidit Nimrod.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Et leurs cadavres seront étendus dans la rue de la grande ville, qui, dans un sens spirituel, est appelée Sodome et Égypte, là même où notre Seigneur a été crucifié. Apocalypse 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
L’inspiration nous apprend que la « grande ville » d’Apocalypse onze représente le royaume de France pendant la période de la Révolution française.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
«Шаҳри бузург», ки шоҳидон дар кӯчаҳои он кушта мешаванд ва ҷасадҳои онҳо дар он ҷо мехобанд, аз нигоҳи «рӯҳонӣ» Миср аст. Аз миёни ҳамаи халқҳое, ки дар таърихи Китоби Муқаддас зикр шудаанд, Миср аз ҳама ҷасуртар мавҷудияти Худои зиндаро инкор кард ва ба аҳкоми Ӯ муқовимат намуд. Ҳеҷ подшоҳе ҳаргиз ба ошкортарин ва саркашонатарин исён бар зидди ҳокимияти Осмон даст назада буд, чунон ки подшоҳи Миср кард. Вақте ки паём ба воситаи Мусо, ба исми Худованд, ба ӯ расонида шуд, фиръавн бо такаббур ҷавоб дод: «Худованд кист, ки ман ба овози Ӯ гӯш диҳам ва Исроилро раҳо кунам? Ман Худовандро намешиносам ва, зиёда бар ин, Исроилро раҳо нахоҳам кард». Хуруҷ 5:2, A.R.V. Ин аст атеизм, ва қавме, ки бо Миср муаррифӣ мешавад, чунин инкори даъвоҳои Худои зиндаро баён хоҳад кард ва рӯҳияи ҳаммонанди беимонӣ ва саркашӣ зоҳир хоҳад намуд. «Шаҳри бузург» ҳамчунин, аз нигоҳи «рӯҳонӣ», ба Садӯм монанд карда шудааст. Фасоди Садӯм дар шикастани шариати Худо махсусан дар фисқу фуҷур зоҳир мегардид. Ва ин гуноҳ низ мебоист хусусияти барҷастаи он қавме бошад, ки мушаххасоти ин оятро ба анҷом мерасонад.
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“D’après les paroles du prophète, donc, peu avant l’année 1798, quelque puissance d’origine et de caractère sataniques s’élèverait pour faire la guerre à la Bible. Et dans le pays où le témoignage des deux témoins de Dieu serait ainsi réduit au silence, se manifesteraient l’athéisme de Pharaon et la dissolution de Sodome.
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Nầy lời tiên tri ấy đã được ứng nghiệm một cách hết sức chính xác và nổi bật trong lịch sử nước Pháp. Trong thời Cách mạng, vào năm 1793, ‘lần đầu tiên thế giới nghe một hội đồng gồm những người sinh ra và được giáo dục trong nền văn minh, lại tự nhận quyền cai trị một trong những quốc gia ưu tú nhất Âu Châu, đồng thanh cất tiếng phủ nhận lẽ thật long trọng nhất mà linh hồn con người tiếp nhận, và nhất loạt khước từ niềm tin cùng sự thờ phượng đối với một Đấng Thần Linh.’—Sir Walter Scott, Life of Napoleon, quyển 1, chương 17. ‘Pháp là quốc gia duy nhất trên thế giới mà về nước ấy vẫn còn tồn tại chứng liệu xác thực rằng, với tư cách một quốc gia, nước ấy đã giơ tay lên trong sự phản nghịch công khai chống lại Đấng Tạo Hóa của vũ trụ. Đã có rất nhiều kẻ phạm thượng, rất nhiều người vô tín, và họ vẫn tiếp tục tồn tại, tại Anh, Đức, Tây Ban Nha và nhiều nơi khác; nhưng Pháp đứng riêng biệt trong lịch sử thế giới như là quốc gia duy nhất mà, theo sắc lệnh của Quốc hội Lập pháp, đã tuyên bố rằng không có Đức Chúa Trời, và trong đó toàn thể dân cư của thủ đô, cùng một đại đa số tại những nơi khác, cả phụ nữ lẫn nam giới, đều nhảy múa và ca hát vui mừng khi tiếp nhận lời tuyên bố ấy.’—Blackwood’s Magazine, tháng Mười Một, 1870.” Thiện Ác Đấu Tranh, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
U “grat citè” din Revelashon elevin iera la nashon de Fransa chi passava un “decret de sua Asamblia Legislativ” proclamand chi no iera nesun Dio. Lo decret iera un expresion de ateismo, kom raprezentà dal ribelion de Faraon. Un grat citè l’è un regno, o un “nashon” o un “stato.” In Revelashon elevin Fransa consta de du simboli—Egit e Sodoma.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
Tunafahamishwa, “Huu ni ukafiri wa kutomwamini Mungu, na taifa linalowakilishwa na Misri lingetoa sauti ya ukanusho unaofanana kuhusu madai ya Mungu aliye hai, nalo lingeudhihirisha roho iyo hiyo ya kutokuamini na ya ukaidi. ‘Mji mkuu’ pia unalinganishwa, ‘kiroho,’ na Sodoma. Uovu wa Sodoma katika kuivunja sheria ya Mungu ulidhihirishwa hasa katika ufisadi wa uasherati.”
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
La grande ville, ou nation, de France est symboliquement représentée par une nation (l’Égypte) et une ville (Sodome). L’Égypte « ferait entendre sa voix », et le fait qu’une nation parle représente l’art de gouverner de l’État, non celui de l’Église. L’Égypte était l’État, et Sodome était l’Église : telle est la représentation que l’on trouve au chapitre onze de l’Apocalypse.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
「国家が『語る』とは、その立法および司法当局の行為である。」『各時代の大争闘』442頁。
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
در باب یازدهمِ مکاشفه، یوحنا رویدادهای انقلاب فرانسه را در نمادپردازیِ نبوی بیان میکند. خودِ انقلاب، شواهد تاریخیِ فراوانی بر اعتبارِ پیشگوییهای یوحنا در این باب فراهم آورد. یوحنا پیشگویی کرد؛ سپس انقلاب فرانسه آن پیشگویی را به تحقق رسانید؛ و آنگاه به نوبهٔ خود، هم آن پیشگویی و هم تحقق تاریخیِ آن، رویدادهایی را در پایان جهان معرّفی کرده و با آنها موازات دارند، زمانی که بار دیگر دولتی فاسد با کلیسایی فاسد متحد میشود. البته، در پیِ آن پیوندِ نامقدّس، حمّام خونی رخ میدهد. ملکوتِ خدا نیز شهری عظیم است.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Et il me transporta en esprit sur une grande et haute montagne, et me montra la grande ville, la sainte Jérusalem, qui descendait du ciel d’auprès de Dieu. Apocalypse 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
«زومادني كجيئ هديوط، كما هيا معروض هنا، يوقع قبل الزواج. والزواج يمثّل تسلُّم المسيح لملكوته. والمدينة المقدسة، أورشليم الجديدة، التي هي عاصمة المملكة وممثلتها، تُدعى "العروس، زوجة الخروف". قال الملاك ليوحنا: "تعالَ إلى هنا، فأُريك العروس، زوجة الخروف". "فمضى بي بالروح"، يقول النبي، "وأراني المدينة العظيمة، أورشليم المقدسة، نازلةً من السماء من عند الله". رؤيا 21: 9، 10». الصراع العظيم، 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
La rébellion de Nimrod est représentée par la construction d’une tour et d’une ville, ce qui préfigure l’union de l’Église et de l’État à la fin du monde, car tous les prophètes ont parlé de la fin du monde. La rébellion de Nimrod était aussi une continuation de la rébellion de Lucifer, dont le désir était de prendre le contrôle à la fois de l’Église de Dieu et de l’État de Dieu.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Comment es-tu tombé du ciel, ô Lucifer, fils de l’aurore ! Comment as-tu été abattu jusqu’à terre, toi qui affaiblissais les nations ! Car tu disais en ton cœur : Je monterai au ciel, j’élèverai mon trône au-dessus des étoiles de Dieu ; je siégerai aussi sur la montagne de l’assemblée, aux extrémités du septentrion ; je monterai au-dessus des hauteurs des nuées ; je serai semblable au Très-Haut. Ésaïe 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Tandis qu’Ésaïe révèle les désirs secrets du cœur de Lucifer d’être « semblable au Très-Haut », il montre que Lucifer cherche à s’asseoir sur deux sièges nettement différents. Il souhaite « élever » son « trône au-dessus des étoiles de Dieu » et « s’asseoir aussi sur la montagne de l’assemblée, aux côtés du nord ».
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Le trône est un symbole de l’autorité du roi — ou de l’autorité de l’État — et « les côtés du nord » désignent l’Église de Dieu.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Wimbo na Zaburi kwa wana wa Kora. Bwana ni mkuu, naye anastahili kusifiwa sana katika mji wa Mungu wetu, katika mlima wa utakatifu wake. Mlima Sayuni, mzuri kwa kuinuka kwake, ni furaha ya dunia yote, pande za kaskazini, mji wa Mfalme mkuu. Mungu anajulikana katika majumba yake ya kifalme kuwa kimbilio. Zaburi 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
யெருசலேம் “மகா ராஜாவின் நகரம்” ஆகும்; இதனால் அது தேவனுடைய அரசியல் சிங்காசனத்தைச் சுட்டிக்காட்டுகிறது. மேலும் யெருசலேம் “அவருடைய பரிசுத்த மலையும்,” “வடதிசையின் ஓரங்களிலும்” இருப்பதாகக் கூறப்படுகிறது; இதனால் அது தேவனுடைய மதச்சார்ந்த சிங்காசனத்தையும் சுட்டிக்காட்டுகிறது. ஆரம்பத்திலிருந்தே சாத்தானின் கிளர்ச்சியும் போராட்டமும், தேவனுடைய சபையின்மேலும் தேவனுடைய அரசின்மேலும் ஆண்டாளுமை செலுத்தவேண்டும் என்ற அவனுடைய ஆசையின் சூழலில் சித்தரிக்கப்படுகின்றன. அதன் பின்னர் சாத்தான் நிம்ரோதின் கிளர்ச்சியிலும் தலைமையேற்றான்; அவன் கல்தேயருக்காக நிறுவிய தேசம், நிம்ரோது கோபுரமொன்றையும் நகரமொன்றையும்—சபையும் அரசும்—கட்டிய தேசமாகக் காட்டப்படுகிறது.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Ndi nga, kur lavirja e Isaias dhe prostituta e madhe e Gjonit kryejnë kurvëri me mbretërit e dheut, profecia po shënon se një marrëdhënie e pashenjtë ndodh midis kishës katolike romake dhe mbretërve të dheut në fund të shtatëdhjetë viteve profetike.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Umurongo w’ubuhanuzi bwa Yesaya usobanura urubanza rwaciwe kuri Tiro maraya mu gice cya makumyabiri na gatatu, kandi Yohana asobanura urwo rubanza nyine akoresheje ikimenyetso cy’umugore w’ibara ry’umuhemba, uranga ko ari “Babuloni Ikomeye.” Umutangabuhamya wa gatatu werekeye kuri urwo rubanza rw’uwo maraya nyine ni uku gukurikira:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
วิวรณ์ 17 พรรณนาถึง “หญิงนั้น (บาบิโลน) ว่า ‘แต่งกายด้วยสีม่วงและสีแดงเข้ม ประดับด้วยทองคำและเพชรนิลจินดาและไข่มุก ถือถ้วยทองคำใบหนึ่งอยู่ในมือ เต็มไปด้วยสิ่งน่าสะอิดสะเอียนและความโสโครก:... และที่หน้าผากของนางมีชื่อหนึ่งเขียนไว้ว่า ความล้ำลึก บาบิโลนมหานคร มารดาแห่งหญิงแพศยา’” ผู้เผยพระวจนะกล่าวว่า “ข้าพเจ้าเห็นหญิงนั้นเมามายด้วยโลหิตของธรรมิกชน และด้วยโลหิตของบรรดามรณสักขีฝ่ายพระเยซู” ยิ่งกว่านั้น ยังประกาศอีกว่าบาบิโลนคือ “นครใหญ่ซึ่งครอบครองเหนือบรรดากษัตริย์แห่งแผ่นดินโลก” วิวรณ์ 17:4–6, 18 อำนาจซึ่งตลอดหลายศตวรรษได้คงไว้ซึ่งการปกครองแบบเผด็จการเหนือบรรดากษัตริย์แห่งคริสต์ศาสนจักรก็คือ กรุงโรม” สงครามครั้งยิ่งใหญ่, 382
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
Tyrus er den romersk-katolske kirke i de «siste dager». På den tid vil pavedømmet gå ut og synge sine forførende sanger for jordens konger, og således føre kongene inn i horets gjerning, som profetisk er foreningen av kirke og stat.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
“Et il arrivera en ce jour-là que Tyr sera oubliée pendant soixante-dix ans, selon les jours d’un roi ; après la fin de soixante-dix ans, il en adviendra de Tyr comme de la prostituée qui chante.” Ésaïe 23:15
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Enn lerwa i en rwayonm dan profesi Labib; alor Tir pou ganny oubliye pandan sa letan kot en rwayonm profetik i renny pour swasann-dis an.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
और उस दिन ऐसा होगा कि सूर सत्तर वर्ष तक भुला दिया जाएगा, एक राजा के दिनों के अनुसार; सत्तर वर्ष की समाप्ति पर सूर वेश्या के समान गाने लगेगा। वीणा ले, नगर में घूम, हे भूली हुई वेश्या; मधुर राग छेड़, बहुत से गीत गा, ताकि तुझे स्मरण किया जाए। और सत्तर वर्ष की समाप्ति के बाद ऐसा होगा कि यहोवा सूर का समाचार लेगा, और वह फिर अपनी कमाई की ओर फिरेगी, और पृथ्वी के मुख पर स्थित संसार के सब राज्यों के साथ व्यभिचार करेगी। यशायाह 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
Pendant les jours d’un royaume qui règne pendant soixante-dix années prophétiques, l’Église catholique romaine sera oubliée. À la fin des soixante-dix années, la puissance papale « fera entendre de douces mélodies, chantera de nombreux chants ». Prophétiquement, un « chant » représente une « expérience ».
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
«Sur la mer de cristal qui est devant le trône, cette mer de verre comme mêlée de feu, — tant elle resplendit de la gloire de Dieu, — est rassemblée la compagnie de ceux qui ont « vaincu la bête, et son image, et sa marque, et le nombre de son nom ». Avec l’Agneau sur la montagne de Sion, « ayant les harpes de Dieu », ils se tiennent là, les cent quarante-quatre mille qui ont été rachetés d’entre les hommes ; et l’on entend, comme le bruit de grandes eaux et comme le bruit d’un grand tonnerre, « la voix de joueurs de harpe jouant de leurs harpes ». Et ils chantent « un cantique nouveau » devant le trône, un cantique que nul ne peut apprendre, si ce n’est les cent quarante-quatre mille. C’est le cantique de Moïse et de l’Agneau — un cantique de délivrance. Nul, sinon les cent quarante-quatre mille, ne peut apprendre ce cantique ; car c’est le cantique de leur expérience — une expérience telle qu’aucune autre compagnie n’en a jamais eu. « Ce sont ceux qui suivent l’Agneau partout où Il va. » Ceux-ci, ayant été transmués de la terre, d’entre les vivants, sont comptés comme « les prémices pour Dieu et pour l’Agneau ». Apocalypse 15:2, 3 ; 14:1-5. « Ce sont ceux qui viennent de la grande tribulation ; » ils ont traversé le temps de détresse tel qu’il n’y en eut jamais depuis qu’il existe une nation ; ils ont enduré l’angoisse du temps de détresse de Jacob ; ils ont subsisté sans intercesseur durant l’effusion finale des jugements de Dieu. Mais ils ont été délivrés, car ils ont « lavé leurs robes, et les ont blanchies dans le sang de l’Agneau ». « Dans leur bouche il ne s’est point trouvé de fraude : car ils sont irrépréhensibles » devant Dieu. « C’est pourquoi ils sont devant le trône de Dieu, et Le servent jour et nuit dans Son temple ; et Celui qui est assis sur le trône dressera Sa demeure parmi eux. » Ils ont vu la terre ravagée par la famine et la peste, le soleil ayant le pouvoir de brûler les hommes par une grande chaleur, et eux-mêmes ont enduré la souffrance, la faim et la soif. Mais « ils n’auront plus faim, ils n’auront plus soif ; le soleil ne les frappera plus, ni aucune chaleur. Car l’Agneau qui est au milieu du trône les paîtra et les conduira aux sources d’eaux vives ; et Dieu essuiera toute larme de leurs yeux ». Apocalypse 7:14-17. » The Great Controversy, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
«“Dans son temple, tout proclame sa gloire” (Psaume 29:9), et le cantique que chanteront les rachetés — le cantique de leur expérience — annoncera la gloire de Dieu : “Grandes et merveilleuses sont tes œuvres, Seigneur Dieu tout-puissant ; justes et véritables sont tes voies, ô Roi des siècles. Qui ne te craindrait, Seigneur, et ne glorifierait ton nom ? Car seul tu es saint.” Apocalypse 15:3, 4, R.V.» Éducation, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
e efeneng ea mengwaga ya boporofeti e masome a supa, bopapa bo tla “letsa harepa ka botshe, bo bine difela tse ngata, gore” bo “gopolwe.” E efeneng ea mmuso o bušang ka mengwaga ya boporofeti e masome a supa, kereke ya Roma ya Katolike e tla gopotša lefase boitemogelo bja histori ya yona ya nakong e fetilego. Historing yeo e ile ya buša bjalo ka maatla a boitshwaro kamanong magareng ga yona le dikgoši tša Yuropa. Histori yeo e tsebja ka tshwanelo e le Mehla ya Leswiswi, gomme leswiswi ka moka leo ka tsela efe goba efe le ka amahanngwago le histori yeo go yona Bopapa bo ilego bja buša godimo ga dikgoši tša Yuropa, le ka balelwa tirong yona yeo ya motheo yeo e tšweleditšego leswiswi ka moka leo le ilego la latela. Tiro yeo e be e le go kopanywa ga kereke le mmušo, go kopanywa ga dikgoši tša Yuropa le kereke ya Katolike. Lenyalong la Beibele monna o swanetše go buša mosadi, eupša bootswa bjo bo diregilego historing yeo bo be bo fapogile, bo eme ka hlogo fase ge bo bapetšwa le thulaganyo ya therešo ya kamano ya monna le mosadi.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
Pa mwisho wa miaka sabini kutakuwapo mgogoro mkuu wakati ufalme wa unabii wa Biblia unaoutawala ulimwengu katika kipindi ambacho Upapa umesahaulika kinabii utakapofikia mwisho wake. Mgogoro wa ulimwenguni pote unaosababishwa na kuanguka kwa ufalme huo hufungua mlango kwa Kanisa Katoliki kuanza kuujulisha ulimwengu kwamba ili kuvuka nyakati za taabu zinazosababishwa na kuanguka kwa ufalme huo, ulimwengu lazima ujitiishe chini ya mamlaka ya kimaadili ya Kanisa Katoliki la Kirumi, kama inavyoonyeshwa katika historia ya Enzi za Giza.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Lorsque le royaume prendra fin et que la papauté chantera le cantique de son expérience passée, une expérience que les historiens qualifient de ténèbres, comment donc cette histoire ténébreuse pourrait-elle être un message que la papauté adresserait aux rois de la terre et qui les convaincrait de commettre fornication avec elle ? Dans une grande crise, pourquoi l’expérience des siècles passés — son cantique —, son expérience d’avant qu’elle ne fût prophétiquement oubliée, fournirait-elle la logique amenant les rois de la terre à accepter l’expérience des ténèbres comme la solution à leur grande crise ?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
“Ny olona maro dia maro, eny, na dia amin’ireo izay tsy mankasitraka akory aza ny Romanisma, no tsy mahatsapa firy ny loza avy amin’ny heriny sy ny fahefany. Maro no milaza fa ny haizina ara-tsaina sy ara-pitondrantena nanjaka tamin’ny Andro Antenatenany no nanamora ny fielezan’ny fampianarany, ny finoanoam-poanany, ary ny fampahoriany, ary fa ny faharanitan-tsaina lehibe kokoa amin’izao andro maoderina izao, ny fielezan’ny fahalalana amin’ny ankapobeny, ary ny fitomboan’ny fahalalahan-tanana amin’ny raharaha ara-pivavahana dia mandrara ny fiverenan’ny tsy fandeferana sy ny jadona. Ny eritreritra mihitsy aza hoe hisy toe-javatra tahaka izany amin’izao vanim-potoana mazava izao dia atao fihomehezana. Marina fa misy fahazavana lehibe, ara-tsaina, ara-pitondrantena, ary ara-pivavahana, mamirapiratra amin’ity taranaka ity. Ao amin’ireo pejy misokatra amin’ny Tenin’Andriamanitra Masina, dia naely tamin’izao tontolo izao ny fahazavana avy any an-danitra. Nefa tokony hotsarovana fa arakaraka ny haben’ny fahazavana omena no haben’ny haizin’ireo izay manodina sy mandà izany.”
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
Een biddende studie van de Bijbel zou protestanten het ware karakter van het pausdom tonen en hen ertoe brengen het te verafschuwen en te mijden; maar velen zijn in eigen oog zo wijs, dat zij geen behoefte voelen God in ootmoed te zoeken, opdat zij in de waarheid geleid mogen worden. Hoewel zij roemen in hun verlichting, zijn zij onkundig zowel van de Schriften als van de kracht Gods. Zij moeten over enig middel beschikken om hun geweten tot rust te brengen, en zij zoeken datgene wat het minst geestelijk en vernederend is. Wat zij begeren, is een methode om God te vergeten die kan doorgaan voor een methode om Hem te gedenken. Het pausdom is uitnemend geschikt om in al deze behoeften te voorzien. Het is toegerust voor twee klassen van mensen, die nagenoeg de gehele wereld omvatten—hen die door hun verdiensten behouden zouden willen worden, en hen die in hun zonden behouden zouden willen worden. Hierin ligt het geheim van zijn macht.
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“ਇੱਕ ਮਹਾਨ ਬੌਧਿਕ ਅੰਧਕਾਰ ਦਾ ਦਿਨ ਪਾਪਾਈ ਪ੍ਰਬੰਧ ਦੀ ਸਫਲਤਾ ਲਈ ਅਨੁਕੂਲ ਦਿਖਾਇਆ ਗਿਆ ਹੈ। ਅਜੇ ਇਹ ਵੀ ਪ੍ਰਗਟ ਕੀਤਾ ਜਾਵੇਗਾ ਕਿ ਮਹਾਨ ਬੌਧਿਕ ਰੌਸ਼ਨੀ ਦਾ ਦਿਨ ਵੀ ਉਸ ਦੀ ਸਫਲਤਾ ਲਈ ਉਤਨਾ ਹੀ ਅਨੁਕੂਲ ਹੈ। ਪਿਛਲੇ ਯੁੱਗਾਂ ਵਿੱਚ, ਜਦੋਂ ਮਨੁੱਖ ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਤੋਂ ਵਾਂਝੇ ਸਨ ਅਤੇ ਸੱਚਾਈ ਦੇ ਗਿਆਨ ਤੋਂ ਰਹਿਤ ਸਨ, ਉਨ੍ਹਾਂ ਦੀਆਂ ਅੱਖਾਂ ਉੱਤੇ ਪੱਟੀ ਬੰਨੀ ਹੋਈ ਸੀ, ਅਤੇ ਹਜ਼ਾਰਾਂ ਫੰਦੇ ਵਿੱਚ ਫਸਾਏ ਗਏ, ਆਪਣੇ ਪੈਰਾਂ ਲਈ ਵਿਛਾਇਆ ਹੋਇਆ ਜਾਲ ਨਾ ਦੇਖਦੇ ਹੋਏ। ਇਸ ਪੀੜ੍ਹੀ ਵਿੱਚ ਬਹੁਤੇ ਅਜੇਹੇ ਹਨ ਜਿਨ੍ਹਾਂ ਦੀਆਂ ਅੱਖਾਂ ਮਨੁੱਖੀ ਕਿਆਸਾਂ ਦੀ ਚਮਕ ਨਾਲ ਚੋਂਧੀਆ ਜਾਂਦੀਆਂ ਹਨ, ‘ਵਿਗਿਆਨ, ਜਿਸ ਨੂੰ ਝੂਠੇ ਤੌਰ ਤੇ ਵਿਗਿਆਨ ਕਿਹਾ ਜਾਂਦਾ ਹੈ;’ ਉਹ ਜਾਲ ਨੂੰ ਨਹੀਂ ਪਛਾਣਦੇ ਅਤੇ ਉਸ ਵਿੱਚ ਇਸੇ ਤਰ੍ਹਾਂ ਚਲੇ ਜਾਂਦੇ ਹਨ ਜਿਵੇਂ ਅੱਖਾਂ ਉੱਤੇ ਪੱਟੀ ਬੰਨੀ ਹੋਵੇ। ਪਰਮੇਸ਼ੁਰ ਦਾ ਉਦੇਸ਼ ਸੀ ਕਿ ਮਨੁੱਖ ਦੀਆਂ ਬੌਧਿਕ ਸ਼ਕਤੀਆਂ ਉਸ ਦੇ ਸਿਰਜਣਹਾਰ ਵੱਲੋਂ ਦਿੱਤੇ ਵਰਦਾਨ ਵਜੋਂ ਮੰਨੀਆਂ ਜਾਣ ਅਤੇ ਸੱਚਾਈ ਅਤੇ ਧਰਮਿਕਤਾ ਦੀ ਸੇਵਾ ਵਿੱਚ ਵਰਤੀਆਂ ਜਾਣ; ਪਰ ਜਦੋਂ ਅਹੰਕਾਰ ਅਤੇ ਮਹੱਤਵਾਕਾਂਕਸ਼ਾ ਨੂੰ ਪਾਲਿਆ ਜਾਂਦਾ ਹੈ, ਅਤੇ ਮਨੁੱਖ ਆਪਣੇ ਸਿਧਾਂਤਾਂ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਤੋਂ ਉੱਚਾ ਥਾਪਦੇ ਹਨ, ਤਦ ਬੁੱਧੀ ਅਗਿਆਨਤਾ ਨਾਲੋਂ ਵੀ ਵੱਧ ਹਾਨੀ ਕਰ ਸਕਦੀ ਹੈ। ਇਸ ਤਰ੍ਹਾਂ ਮੌਜੂਦਾ ਸਮੇਂ ਦਾ ਝੂਠਾ ਵਿਗਿਆਨ, ਜੋ ਬਾਈਬਲ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਨੂੰ ਖੰਡਿਤ ਕਰਦਾ ਹੈ, ਆਪਣੇ ਮਨਮੋਹਕ ਰੂਪਾਂ ਸਮੇਤ ਪਾਪਾਈ ਪ੍ਰਬੰਧ ਦੀ ਸਵੀਕ੍ਰਿਤੀ ਲਈ ਰਾਹ ਤਿਆਰ ਕਰਨ ਵਿੱਚ ਉਤਨਾ ਹੀ ਸਫਲ ਸਾਬਤ ਹੋਵੇਗਾ, ਜਿੰਨਾ ਗਿਆਨ ਨੂੰ ਰੋਕ ਕੇ ਅੰਧਕਾਰ ਯੁੱਗਾਂ ਵਿੱਚ ਉਸ ਦੇ ਵਿਸਤਾਰ ਦਾ ਰਾਹ ਖੋਲ੍ਹਣ ਵਿੱਚ ਹੋਇਆ ਸੀ।” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
Les catholiques romains reconnaissent que le changement du sabbat a été opéré par leur Église, et ils invoquent ce changement même comme preuve de l’autorité suprême de l’Église. Ils déclarent qu’en observant le premier jour de la semaine comme sabbat, les protestants reconnaissent son pouvoir de légiférer dans les choses divines. L’Église romaine n’a pas renoncé à sa prétention à l’infaillibilité; et lorsque le monde et les Églises protestantes acceptent un faux sabbat qu’elle a créé, tandis qu’ils rejettent le sabbat de Jéhovah, ils reconnaissent virtuellement cette prétention. Ils peuvent invoquer l’autorité à l’appui de ce changement, mais la fausseté de leur raisonnement se discerne aisément. Le papiste est assez avisé pour voir que les protestants se trompent eux-mêmes, fermant volontairement les yeux sur les faits en l’espèce. À mesure que l’institution du dimanche gagne en faveur, il se réjouit, assuré qu’elle finira par amener tout le monde protestant sous la bannière de Rome.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
« La substitution du sabbat est le signe, ou la marque, de l’autorité de l’Église romaine. Ceux qui, comprenant les exigences du quatrième commandement, choisissent d’observer le faux sabbat à la place du véritable, rendent par là même hommage à la puissance par laquelle seule il est prescrit. La marque de la bête est le sabbat papal, que le monde a accepté à la place du jour fixé par Dieu. »
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Lakini wakati wa kuipokea chapa ya mnyama, kama ulivyoteuliwa katika unabii, bado haujafika. Wakati wa kujaribiwa bado haujafika. Wapo Wakristo wa kweli katika kila kanisa, pasipo kuliondoa ushirika wa Kanisa Katoliki la Roma. Hakuna anayehukumiwa mpaka atakapokuwa ameupokea mwanga na kuona wajibu wa amri ya nne. Lakini amri itakapotangazwa ikilazimisha sabato bandia, na kilio kikuu cha malaika wa tatu kitakapowaonya wanadamu juu ya kumwabudu mnyama na sanamu yake, mstari wa kutenganisha yaliyo ya uongo na yaliyo ya kweli utawekwa wazi kabisa. Ndipo wale ambao bado wanaendelea katika uasi watapokea chapa ya mnyama katika vipaji vya nyuso zao au katika mikono yao.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
« En avançant à grands pas, nous approchons de cette période. Lorsque les Églises protestantes s’uniront au pouvoir séculier pour soutenir une fausse religion, à laquelle leurs ancêtres s’opposèrent au prix de la persécution la plus cruelle, alors le sabbat papal sera imposé par l’autorité conjointe de l’Église et de l’État. Il y aura une apostasie nationale, qui n’aboutira qu’à la ruine nationale. » Bible Training School, 2 février 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Nous avons maintenant abordé cinq des symboles que nous cherchons à identifier avant de traiter pleinement le chapitre lui-même. Une ville est un royaume dans la prophétie biblique, et dans Ésaïe vingt-trois il y a deux royaumes qui sont étroitement liés, mais nettement différents. Le premier est la « ville qui couronne » et l’autre est la « ville marchande ». Dans les derniers jours, la puissance qui contrôle l’union triple du dragon, de la bête et du faux prophète est la papauté. C’est le royaume qui porte la couronne.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
«Anzɛ̀ asɔ̀m kɔ̀ pɛɛ o tɔ̀m a kpa, a bɛ̀ mbɛ̀rɛ̀ ngwɛ̀ nyɛ̀sɛ̀ mɔ̀ nɛ̀, a yɛ̀n zɛ̀ a kɛ̀lɛ̀lɛ̀ nɛ̀ kɔ̀ŋgɔ̀ ŋgɔ̀ bɔ̀tɔ̀ a Nyɛ̀ Mɔ̀ɔ̀ nì bɔ̀lɛ̀. Dúnyà mɔ̀ ɔ̀sɔ̀ŋ bɔ̀rɔ̀ nɛ̀, nɛ̀ yàndà, nɛ̀ kàŋgà. Ǹsɔ́, nɛ̀sì a mɔ̀tɔ̀ mɔ̀ kà—mɔ̀kɔ̀lɔ̀ a pàpà—bàà nù bɛ̀ yìkɛ̀ nɛ̀ bɔ̀ŋgɔ̀ Nyɛ̀ a mɔ̀tɔ̀ a Bɛ̀sɛ̀ŋ bɛ̀. A yìkɛ̀lɛ̀ yì bɛ̀ pɔ̀ŋgɔ̀ nɛ̀ a nɛ̀mbɔ̀ŋgɔ̀ mɔ̀ kpa a kɔ̀ŋgɔ̀lɛ̀ bɔ̀rɔ̀. Nɛ̀sì a bɔ̀rɔ̀ a nù a bɛ̀ yìkɛ̀ bɛ̀tɔ̀ nì nɛ̀ yàndà nɛ̀ hɔ̀hɔ̀ a mɔ̀tɔ̀ mɔ̀sɔ̀ŋ, à bɛ̀ tɔ̀m nɛ̀ bɔ̀ŋgɔ̀ kàŋgà nɛ̀ sɔ̀kɔ̀ bɛ̀tɔ̀ bɔ̀lɔ̀ bɛ̀ a bɛ̀ kɔ̀sɔ̀ŋ a tɔ̀m mɔ̀. Mùyà, nɛ̀mbìsɛ̀ a kàkà, nɛ̀ yàlàlà bɔ̀rɔ̀, à nì ndɔ̀ŋgɔ̀ nɛ̀ bɔ̀rɔ̀ a nɛ̀mbàŋgà nɛ̀ nɛ̀sìsà.» Testimonies, volume 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
কে ত্যরকে, সেই মুকুটপরিহিতা নগরীকে, যার বণিকেরা রাজপুত্রসম, যার ব্যবসায়ীরা পৃথিবীর সম্মানিতজন, এর বিরুদ্ধে এই পরামর্শ স্থির করেছে? বাহিনীগণের সদাপ্রভুই তা স্থির করেছেন, যেন সমস্ত গৌরবের অহংকার কলুষিত হয়, এবং পৃথিবীর সকল সম্মানিতজন অবজ্ঞার পাত্র হয়। হে তার্শীশ-কন্যা, নদীর ন্যায় তোমার দেশে প্রবাহিত হও: আর কোনো শক্তি অবশিষ্ট নেই। তিনি সমুদ্রের উপর তাঁর হাত প্রসারিত করেছেন, তিনি রাজ্যসমূহকে কম্পিত করেছেন: বণিক-নগরীর বিরুদ্ধে সদাপ্রভু আদেশ দিয়েছেন, যেন তার দুর্গসমূহ ধ্বংস করা হয়। যিশাইয় 23:8–11।
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Nous entendons montrer, par de nombreux témoins, que « l’ébranlement des royaumes » est accompli par Dieu, au moyen de l’islam. L’islam est la puissance qui irrite les nations et qui est employée pour ébranler les nations. À ce stade, nous établissons que le Seigneur a résolu de vouer au mépris « tous les honorables de la terre », lesquels sont les « marchands » et les « trafiquants » dont les « forteresses » doivent être détruites. La cité marchande et la cité qui couronne « ont provoqué le déplaisir du ciel », et le Seigneur a formé le dessein de détruire leurs « forteresses », ce qui représente l’économie. L’effondrement de l’économie survient avant la loi dominicale aux États-Unis, car, avant la loi dominicale, les citoyens des États-Unis demandent à être ramenés « à la faveur divine et à la prospérité temporelle ». Leur argument est que les jugements de Dieu ne prendront pas fin tant que le dimanche ne sera pas « strictement imposé ». Plusieurs témoins bibliques s’accordent pour dire que nous sommes au bord d’un effondrement prodigieux de l’économie du monde. Cet effondrement survient avant la loi dominicale, tout comme le krach de 1837 survint avant le 22 octobre 1844.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Ati lẹhinna ẹlẹtan nla yóò yi àwọn ènìyàn lérò pé àwọn tí ń sin Ọlọrun ni wọ́n ń fa àwọn ibi wọ̀nyí. Ẹgbẹ́ àwọn tí wọ́n ti ru ìbínú Ọ̀run sókè yóò fi gbogbo ìṣòro wọn kàn àwọn tí ìgbọràn wọn sí àwọn àṣẹ Ọlọrun jẹ́ ìbáwí àìdá sí àwọn arẹ̀kọjá. A ó sì kéde pé àwọn ènìyàn ń ṣẹ̀ Ọlọrun nípa ìrú àìbọ̀wọ̀ fún sábáàtì ọjọ́ Àìkú; pé ẹ̀ṣẹ̀ yìí ti mú àwọn àjálù wá tí kì yóò dáwọ́ dúró títí di ìgbà tí a bá fi mú ìṣọ́mọlórúkọ ọjọ́ Àìkú ṣiṣẹ́ pẹ̀lú ìmúlò líle; àti pé àwọn tí ń gbé ẹ̀tọ́ àṣẹ kẹrin kalẹ̀, tí wọ́n sì tipa bẹ́ẹ̀ ba ọ̀wọ̀ tí a ń fi fún ọjọ́ Àìkú jẹ́, ni wọ́n jẹ́ olùdààmú fún àwọn ènìyàn, tí wọ́n ń dí ìpadàbọ̀ wọn sí ojúrere Ọlọrun àti àlàáfíà ayé dúró. Báyìí ni ẹ̀sùn tí a fi kan ọmọ-ọdọ Ọlọrun ní àtijọ́ yóò tún jẹ́ mímú wá, lórí ìdí tí ó dájú déédéé bẹ́ẹ̀ náà pé: ‘Ó sì ṣe, nígbà tí Áhábù rí Élíjà, Áhábù wí fún un pé, Ṣé ìwọ ni ẹni tí ń da Ísírẹ́lì láàmú bí? Ó sì dáhùn pé, Èmi kò da Ísírẹ́lì láàmú; bí kò ṣe ìwọ, àti ilé baba rẹ, níwọ̀n bí ẹ ti kọ àwọn àṣẹ Oluwa sílẹ̀, tí ìwọ sì ti tẹ̀lé àwọn Báálì.’ 1 Kings 18:17, 18. Gẹ́gẹ́ bí ìbínú àwọn ènìyàn yóò ṣe ru sókè nípa àwọn ẹ̀sùn èké, wọn yóò hu ìwà sí àwọn aṣojú Ọlọrun tó jọra gidigidi sí èyí tí Ísírẹ́lì apẹ̀yìndà hù sí Élíjà.” The Great Controversy, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
ኤልያስ በቀርሜሎስ ተራራ ላይ ከበኣል ነቢያትና ከጫካው ካህናት ጋር ያደረገው መጋጠም የእሑድ ሕግን ይወክላል። ለቤተ ክርስቲያን የተሰጠው መልእክት “ዛሬ ማንን እንደምታገለግሉ ምረጡ” የሚል ነበር። ይህ ታሪክ በእሑድ ሕግ ጊዜ ሲደገም ጥያቄው “ማንኛውን ቀን ልትመርጡ ነው? ምክንያቱም የምትመርጡት ቀን ማንን እንደምታገለግሉ ያመለክታል” የሚል ነው። ከቀርሜሎስ ተራራ በፊት ሦስት ዓመት ተኩል የከባድ ድርቅ ነበር። ከእሑድ ሕግ በፊትም ተከታታይ የእሑድ ሕጎች አሉ፣ ነገር ግን “በጥብቅ አልተፈጸሙም።” ከእሑድ ሕግ ጋር የተያያዘው መርህ የሀገራዊ ክህደት ተከትሎ የሀገራዊ ጥፋት መምጣት ነው። የዚህ ምሳሌ ቆስጠንጢኖስ በ321 ዓ.ም. የእሑድ ሕግ ማውጣቱ ነው፤ ከዚያም ብዙም ሳይቆይ የራእይ ምዕራፍ ስምንት የመጀመሪያዎቹ አራት መለከቶች ምዕራባዊቱን ሮም እስከ 476 ዓ.ም. መደረሻዋ ድረስ ለመድረስ ጀመሩ። የቆስጠንጢኖስ ታሪክ አስፈላጊ ነው፤ ምክንያቱም በውስጡ እሑድ በቀስታ እየተከበረ መሄድንና በተመሳሳይ ጊዜ በሰባተኛው ቀን ሰንበት ላይ የሚጨምሩ እገዳዎችን ያካተተ ነበርና። ይህ ቀስ በቀስ የሚገነባ ታሪክ ወደ መደረሻው ደረሰ በጊዜው ዜጎች እሑድን እንዲጠብቁ ወይም ሰንበትን ስለሚጠብቁ እንዲሰደዱ ተገደዱ። ይህ ደግሞ በአሜሪካ ውስጥ የሚጨምር የእሑድ ሕግ አውጪነት የሚደርስበት መደረሻ ነው። ከእሑድ አምልኮ አስገዳጅነት ጋር የተያያዘ አንድ መርህ “ሀገራዊ ክህደት ተከትሎ ሀገራዊ ጥፋት ይመጣል” የሚል ነው። ይህ መርህ ማለት በራእይ 13፥11 ያለው የተግባር እሑድ ሕግ ሳይመጣ በፊት እየጨመረ የሚሄድ የእሑድ ሕግ አስፈጻሚነት የእግዚአብሔር ፍርዶችንም እያደገ ያመጣል ማለት ነው። እያንዳንዱ አዋጅ ተመጣጣኝ ጥፋት ያመጣል። ዜጎች የሰንበት ጠባቂዎች እያመጡት ነው ብለው የሚከሱት ፍርዶች በእውነቱ በእየጨመረ በሚሄድ የእሑድ ሕግ አስፈጻሚነት የሚመጡ ናቸው። ከThe Great Controversy አንድ ክፍል አካትተናል፣ እርሱንም Sunday Progression ብዬ ርዕስ ሰጥቻለሁ። ያንን እንደገና አንድ ጊዜ እንድታነቡት እመክራለሁ። ይህም The Spirit of Prophecy ተብሎ በተሰየመው ምድብ ውስጥ ይገኛል።
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“အဆုံးကာလ၌ ဖြစ်ပေါ်လာမည့်အရာများကို ဘုရားသခင်သည် မိမိလူမျိုးတို့အား ထုတ်ဖော်ပြသတော်မူပြီးဖြစ်သည်၊ ထိုသို့ပြုတော်မူခြင်းမှာ သူတို့သည် ဆန့်ကျင်မှုနှင့် အမျက်ဒေါသ၏ မုန်တိုင်းကို ရင်ဆိုင်တည်ကြည်နိုင်ရန် ဖြစ်သည်။ မိမိတို့ရှေ့၌ ရှိနေသော အဖြစ်အပျက်များအကြောင်း သတိပေးခြင်းခံရပြီးသူများသည် လာမည့်မုန်တိုင်းကို ငြိမ်သက်စွာ စောင့်မျှော်နေကာ၊ ဆင်းရဲဒုက္ခနေ့၌ သခင်ဘုရားသည် မိမိသစ္စာရှိသူတို့ကို ကာကွယ်ပေးတော်မူလိမ့်မည်ဟု ကိုယ့်ကိုယ်ကိုယ် နှစ်သိမ့်လျက် ထိုင်နေရမည့်သူများ မဟုတ်ကြ။ ကျွန်ုပ်တို့သည် မိမိတို့၏ သခင်ကို စောင့်မျှော်နေသော လူများကဲ့သို့ ဖြစ်ရမည်။ သို့ရာတွင် အလုပ်မရှိသော မျှော်လင့်စောင့်ဆိုင်းခြင်းဖြင့် မဟုတ်ဘဲ၊ မယိမ်းယိုင်သော ယုံကြည်ခြင်းနှင့်အတူ စိတ်အားထက်သန်သော အမှုတော်ဆောင်ရွက်ခြင်းဖြင့် ဖြစ်ရမည်။ ယခုအချိန်သည် ကျွန်ုပ်တို့၏ စိတ်ကို အရေးမကြီးသော အရာများ၌ နစ်မွန်းခွင့်ပေးရမည့် ကာလ မဟုတ်တော့ချေ။ လူတို့သည် အိပ်ပျော်နေကြစဉ်တွင် စာတန်သည် သခင်ဘုရား၏ လူမျိုးတို့အား ကရုဏာလည်း မရ၊ တရားမျှတမှုလည်း မရစေရန် အရာရာကို တက်ကြွစွာ စီစဉ်လျက်ရှိသည်။ တနင်္ဂနွေလှုပ်ရှားမှုသည် ယခုအခါ အမှောင်ထုအတွင်း၌ တဖြည်းဖြည်း လှုပ်ရှားဝင်ရောက်လျက်ရှိသည်။ ခေါင်းဆောင်တို့သည် စစ်မှန်သော အဓိကပြဿနာကို ဖုံးကွယ်ထားကြသည်။ ထို့ပြင် လှုပ်ရှားမှု၌ ပူးပေါင်းပါဝင်နေသူ အများအပြားသည်ပင် ထိုလှုပ်ရှားမှု၏ အောက်ယံစီးကြောင်းသည် မည်သည့်အရပ်သို့ ဦးတည်နေသည်ကို ကိုယ်တိုင် မမြင်ကြချေ။ ထိုလှုပ်ရှားမှု၏ ကြေညာချက်များသည် နူးညံ့သိမ်မွေ့၍ အပြင်ပန်းအားဖြင့် ခရစ်ယာန်ဆန်သကဲ့သို့ ထင်ရသော်လည်း၊ ၎င်းသည် စကားပြောလာသောအခါ နဂါး၏ စိတ်ဝိညာဉ်ကို ဖော်ပြလိမ့်မည်။ ခြိမ်းခြောက်လျက်ရှိသော အန္တရာယ်ကို ရှောင်လွှဲနိုင်ရန် ကျွန်ုပ်တို့၏ စွမ်းအားရှိသမျှဖြင့် ဆောင်ရွက်ရန်မှာ ကျွန်ုပ်တို့၏ တာဝန်ဖြစ်သည်။ လူတို့ရှေ့၌ မိမိတို့ကို သင့်တော်မှန်ကန်သော အလင်းတွင် တင်ပြခြင်းအားဖြင့် မလိုမုန်းထားစိတ်ကို လျော့ပါးစေရန် ကျွန်ုပ်တို့ ကြိုးပမ်းသင့်သည်။ ထိုသို့ပြုခြင်းအားဖြင့် သြတ္တပ္ပစိတ်နှင့်ဆိုင်သော လွတ်လပ်ခွင့်ကို ကန့်သတ်ရန် ရည်ရွယ်သည့် အစီအမံများကို ဆန့်ကျင်သော အထိရောက်ဆုံးသော ကန့်ကွက်သက်သေကို ကြားဝင်တင်ပြနိုင်မည်ဖြစ်သဖြင့်၊ အငြင်းပွားနေသော စစ်မှန်သော မေးခွန်းကို သူတို့ရှေ့၌ တင်ပြသင့်သည်။ ကျွန်ုပ်တို့သည် ကျမ်းစာတော်ကို စူးစမ်းလေ့လာရမည်ဖြစ်ပြီး မိမိတို့ ယုံကြည်ခြင်းအတွက် အကြောင်းရင်းကို ဖြေပေးနိုင်ရမည်။ ပရောဖက်က ဤသို့ ဆိုသည်။ ‘ဆိုးညစ်သောသူတို့သည် ဆိုးညစ်ခြင်းကို ပြုကြလိမ့်မည်။ ဆိုးညစ်သောသူတစ်ဦးမျှ နားလည်လိမ့်မည်မဟုတ်။ သို့သော် ပညာရှိသောသူတို့သည် နားလည်ကြလိမ့်မည်။’” Testimonies, volume 5, 452.
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
ฉบับกฎหมายวันอาทิตย์นั้นยากที่จะสังเกตเห็น เพราะมันกำลังคืบหน้าไปใน “ความมืด” และสันตะปาปาก็ “อย่างลับ ๆ และโดยที่ไม่มีผู้ใดระแวงสงสัย” กำลัง “เสริมกำลังของตนเพื่อผลักดันจุดมุ่งหมายของตนเองให้สำเร็จ” เป็นความจริงที่ว่า งานในการผลักดันให้ผ่านกฎหมายวันอาทิตย์ในความมืดนั้นเป็นประเด็นสำคัญยิ่งในกระบวนการทดสอบของคนหนึ่งแสนสี่หมื่นสี่พัน “ไม่มีคนอธรรมคนใดจะเข้าใจ” ตามที่พระธรรมดาเนียลและซิสเตอร์ไวท์กล่าวไว้ “คนอธรรม” ในพระธรรมดาเนียล คือ “หญิงพรหมจารีโง่เขลา” ของมัทธิว ซึ่งซิสเตอร์ไวท์ระบุว่าเป็นชาวเลาดีเซีย ฝ่ายผู้มีปัญญาจะเข้าใจเหตุการณ์ต่าง ๆ ที่กำลังเกิดขึ้นอยู่ในขณะนี้ แม้ว่าประวัติศาสตร์รอบตัวเราจะดูประหนึ่งขัดแย้งกับพระวจนะของพระเจ้าก็ตาม เราเชื่อพระวจนะของพระเจ้า หรือเชื่อสิ่งที่กำลังเกิดขึ้นรอบตัวเรา? กระนั้น เราก็ได้รับการเตือนล่วงหน้าแล้วว่า วาระสุดท้ายนั้นจะเป็นเหมือนอย่างในสมัยของโนอาห์.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
“Dunia, yang penuh dengan kerusuhan, penuh dengan kesenangan yang fasik, sedang tertidur, tertidur dalam rasa aman yang bersifat duniawi. Manusia menangguhkan kedatangan Tuhan. Mereka menertawakan amaran. Dengan congkak orang berkata, ‘Segala sesuatu tetap berlangsung sama seperti sejak awal mula.’ ‘Besok akan seperti hari ini, bahkan jauh lebih berlimpah.’ 2 Petrus 3:4; Yesaya 56:12. Kita akan makin tenggelam dalam kecintaan kepada kesenangan. Tetapi Kristus berkata, ‘Lihatlah, Aku datang seperti pencuri.’ Wahyu 16:15. Tepat pada waktu dunia dengan nada cemooh bertanya, ‘Di manakah janji kedatangan-Nya?’ tanda-tanda sedang digenapi. Sementara mereka berseru, ‘Damai dan aman,’ kebinasaan yang mendadak sedang datang. Ketika si pencemooh, si penolak kebenaran, telah menjadi lancang; ketika rutinitas pekerjaan dalam pelbagai bidang pencarian wang dijalankan tanpa mengindahkan prinsip; ketika pelajar dengan penuh semangat mencari pengetahuan tentang segala sesuatu kecuali Alkitabnya, Kristus datang seperti pencuri.”
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
«Tout, dans le monde, est en agitation. Les signes des temps sont menaçants. Les événements à venir projettent d’avance leurs ombres. L’Esprit de Dieu se retire de la terre, et calamité sur calamité suit, sur mer et sur terre. Il y a des tempêtes, des tremblements de terre, des incendies, des inondations, des meurtres de toute espèce. Qui peut lire l’avenir? Où est la sécurité? Il n’y a d’assurance en rien de ce qui est humain ou terrestre. Rapidement, les hommes se rangent sous la bannière qu’ils ont choisie. Avec inquiétude, ils attendent et observent les mouvements de leurs chefs. Il en est qui attendent, observent et travaillent en vue de l’apparition de notre Seigneur. Une autre catégorie se met en rang sous le commandement du premier grand apostat. Peu croient de tout leur cœur et de toute leur âme que nous avons un enfer à éviter et un ciel à gagner. »
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Krisis itu sedang menyusup secara berangsur-angsur ke atas kita. Matahari bersinar di cakrawala, menempuh peredarannya yang biasa, dan langit masih menyatakan kemuliaan Allah. Manusia masih makan dan minum, menanam dan membangun, kawin dan mengawinkan. Para pedagang masih membeli dan menjual. Manusia saling berdesak-desakan satu terhadap yang lain, berlomba untuk memperoleh tempat yang tertinggi. Para pecinta kesenangan masih berbondong-bondong ke teater, pacuan kuda, dan rumah-rumah judi. Kegairahan yang paling tinggi merajalela, namun waktu masa percobaan sedang dengan cepat berakhir, dan setiap perkara hampir segera diputuskan untuk kekekalan. Setan melihat bahwa waktunya singkat. Ia telah mengerahkan semua alat perantaranya supaya manusia dapat diperdaya, disesatkan, disibukkan, dan dipikat, sampai hari masa percobaan itu berakhir, dan pintu kemurahan tertutup untuk selama-lamanya.
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
“Kwa uzito mkuu yanatufikia, yakishuka kupitia karne nyingi, maneno ya onyo ya Bwana wetu kutoka Mlima wa Mizeituni: ‘Jitunzeni wenyewe, mioyo yenu isije wakati wo wote ikalemewa na ulafi, na ulevi, na mashaka ya maisha haya, hata siku hiyo ikawajilia ghafula.’ ‘Kesheni basi, na kuomba sikuzote, mpate kuhesabiwa kuwa wastahili kupona katika mambo hayo yote yatakayokuja, na kusimama mbele za Mwana wa Adamu.’” Desire of Ages, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
У двадесет и трећем поглављу Исаије, Сидон представља Сједињене Америчке Државе, а Тир папство. Тир и Сидон били су древни, савремени финикијски градови смештени на обали Средоземног мора. Били су познати по својој поморској трговини, богатству и утицају у древном свету. Сидон и његови „трговци“ у овом одломку снабдевали су Тарсис. Сидонски трговци трговали су „семеном Сихора“, које је „жетва реке“, и плод је „реке“, и то је „њезин приход“, јер је она „трг народа“. Сви пророци говоре о крају света, па ко је трг народа на крају света? То су Сједињене Америчке Државе.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
ស៊ីហ័រគឺជាទន្លេមួយនៅអេស៊ីប (ទំនងជាតំបន់ដែលតានៃទន្លេនីល) ហើយត្រូវបានប្រើដើម្បីតំណាងឲ្យទ្រព្យសម្បត្តិរបស់លោកិយ ពីព្រោះអេស៊ីបគឺជាលោកិយ។ «កូនស្រីព្រហ្មចារី» របស់ស៊ីដូន តំណាងឲ្យជំនាន់ចុងក្រោយនៃសហរដ្ឋអាមេរិក ហើយនាងត្រូវបានសង្កត់សង្កិនដោយច្បាប់អាជ្ញាសឹកដែលអមមកជាមួយនឹងច្បាប់ថ្ងៃអាទិត្យ និងសេចក្តីវិនាសជាតិដែលកើតឡើងភ្លាមៗបន្ទាប់មក។ ព្រហ្មចារីទាំងនោះរបស់ស៊ីដូន ត្រូវបានស្តីបន្ទោសដោយសំណួរអំពីទីរ៉ុសដែលនិយាយថា «តើនេះឬជាទីក្រុងដ៏រីករាយរបស់អ្នក» (នគរ) ដែលសហរដ្ឋអាមេរិកបានអរសប្បាយក្នុងវា? តើ «នេះឬជានគរដែលមានដើមកំណើតតាំងពីសម័យបុរាណដ៏ចាស់លាស់» ដែរឬ ទាំងដែលតាមបទគម្ពីរនេះ វាត្រូវបានបង្កើតឡើងដោយនឹមរ៉ូឌ ភ្លាមៗបន្ទាប់ពីទឹកជំនន់?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
Mungu ameazimia na “kukusudia” kwa ajili ya “Tiro, mji wa kutawaza mataji,” kumwadhibu. Adhabu ya upapa inajumuisha kuporomoka kwa muundo wa kifedha wa ulimwengu, kwa maana “Bwana ametoa” “amri dhidi ya” “Sidoni” “mji wa wafanyabiashara,” (Marekani.) Amri yake “ya kuziharibu ngome,” yaani uchumi wa Marekani, ni amri ya Sabato, kwa maana uasi wa kitaifa hufuatwa na maangamizo ya kitaifa.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Az egyházi pápaság büntetése az egész világ gazdasági összeomlásával kezdődik, válaszul arra, hogy az Egyesült Államok gazdasága megsemmisül. Szidónnak van egy „háza”, amely a gazdaságával áll kapcsolatban, így egy olyan pénzügyi struktúrát jelképez, amely elpusztul, mert többé nem lehet bemenni oda. Nincsenek többé befektetések vagy nyereségek abból a „házból”, mert az elpusztult. A pusztulás a vasárnapi törvény idején következik be, jóllehet a vasárnapi törvény előtt már fokozódó ítéletek vannak jelen. Amikor az összeomlás bekövetkezik, a pápaság, az USA a maga kereskedő fejedelmeivel és tiszteletreméltó kalmáraival, valamint Tarsis hajói „jajgatni” fognak.
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
Lokalita „Taršíše“ je v dané pasáži spojována s bohatstvím starověku a taršíšské lodi jsou v Bibli předním symbolem hospodářské síly.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
신왕의 배들이 후람의 종들과 함께 다시스로 갔으니, 다시스의 배들이 삼 년에 한 번씩 와서 금과 은과 상아와 원숭이와 공작을 실어 왔더라. 솔로몬 왕은 재물과 지혜에 있어서 세상의 모든 왕들보다 뛰어났더라. 역대하 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
जहाज़ आर्थिक शक्ति का प्रतिनिधित्व करते हैं, और बाइबल की भविष्यवाणी में तर्शीश प्रमुख आर्थिक जहाज़ है। तर्शीश की अंतिम पीढ़ी, जिसका प्रतिनिधित्व तर्शीश की “पुत्री” करती है, से कहा गया है कि “नदी की नाईं अपने देश में होकर निकल जा,” और वह जो पाती है वह यह है कि उसके देश में “अब और बल नहीं रहा,” और वह सूर के राज्य पर अब “मगन” नहीं हो सकती। जिस शक्ति की वे खोज कर रहे थे, वह सीदोन की पूर्व आर्थिक सामर्थ्य थी, परन्तु वह जा चुकी थी, क्योंकि समुद्र ने यह कहते हुए वचन दिया था, “मैंने पीड़ा नहीं सही, और न बच्चे जन्मे, न मैंने जवानों का पालन-पोषण किया, और न कुमारियों को बड़ा किया,” इस प्रकार समुद्र की अंतिम पीढ़ी की पहचान होती है, अर्थात् संसार के लोग, जो संसार की अर्थव्यवस्था के विनाश पर विलाप कर रहे हैं; और उसी बिन्दु पर संसार के लोग इस वास्तविकता के प्रति जाग उठते हैं कि वे पृथ्वी के इतिहास की अंतिम पीढ़ी हैं, और अनन्त जीवन की तैयारी करने के लिए अब बहुत देर हो चुकी है।
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
«Τὸ χρήμα θὰ ἀπολέσῃ σύντομα τὴν ἀξία του, καὶ μάλιστα πολὺ αἰφνιδίως, ὅταν ἡ πραγματικότητα τῶν αἰωνίων σκηνῶν ἀνοιχθῇ στὶς αἰσθήσεις τοῦ ἀνθρώπου.» Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Ɔkae “amanneɛbɔ” anaa nkrasɛm mmienu bi wɔ hɔ a ɛde yaw ba obiara so wɔ saa asɛm no mu. “Amanneɛbɔ” a edi kan no fa Misraim ho, na “amanneɛbɔ” a ɛto so mmienu no yɛ Tiro. Misraim ho amanneɛbɔ no wɔ adekyee bere mu, efisɛ Yesaia ka sɛ, “sɛnea ɛte wɔ amanneɛbɔ a ɛfa Misraim ho no mu,” na eyi kyerɛ sɛ Onyankopɔn ayɛ biribi afa Misraim ho ansa na Ɔresɛe Sidon (USA.) Nea Onyankopɔn yɛe wɔ Misraim ho, a ɛno nso gyina hɔ ma Misraim “amanneɛbɔ” no, ne sɛ Ɔsɛee Misraim bere a ɛne bere a edi kan a Onyankopɔn ne nkurɔfoɔ a Wapaw wɔn no yɛɛ apam no hyia. Amanneɛbɔ mmienu no yɛ amanneɛbɔ korɔ no ara. Misraim amanneɛbɔ no ne mfiase, na Tiro amanneɛbɔ no ne awiei. Alfa ne Omega no de saa asɛm yi mfiase abakɔsɛm no ayɛ mfonini akyerɛ apam a ɛfa mpem ɔha aduanan anan no ho wɔ nna a ɛdi akyiri no mu. “Amanneɛbɔ” a ɛfa Misraim ho no ne Ogya Po no mu gye a wɔgyee wɔn, bere a Farao ne n’asraafoɔ sɛee no, a ɛyɛ mfatoho ma Onyankopɔn nkurɔfoɔ ahofadi a etwa to no, sɛnea “amanneɛbɔ” a ɛyɛ “Tiro adesoa” no gyina hɔ ma no.
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
La puissance représentée dans la Bible comme détruisant les navires de Tarsis est l’islam. La question de l’islam sera abordée plus loin; nous traiterons donc ce sujet plus pleinement en temps voulu. Dans le passage, elle est représentée sous le nom de « Kittim », ancien terme désignant Chypre, et le passage déclare que la destruction de Sidon et de Tyr est révélée depuis « Kittim ». Le symbole de l’islam comprend une illustration très précise de la destruction des États-Unis dans la prophétie biblique.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Yagoonaanii in la raaco maalmaha iyo sannadaha lagu xusay kitaabka Ishacyaah, waayo badanaa waxay tilmaamaan wakhtiga nebiyadeed ee qaybta xigta. Ishacyaah laba iyo labaatanaad wuxuu daba socdaa “culayska” dooxada aragga ee ku jirta cutubka laba iyo labaatanaad, kaas oo ay ka horrayso cutubka kow iyo labaatanaad oo leh saddex “culays,” dhammaantoodna waxay tilmaamayaan Islaamka. Ka hor cutubkaas, aayadda koowaad ee cutubka labaatanaad waxaa lagu sheegay dejinta taariikhda nebiyadeed, halkaas oo waxsii sheegyada halaagga ee xiga lagu aqoonsanayo cutubyada ku xiga.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
Mwaka oyo Tartani ayaki na Ashidodi (ntango Sarigoni mokonzi ya Asiri atindaki ye), mpe abundaki na Ashidodi, mpe akamataki yango. Yisaya 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
“ටාටාන්” යන වචනය නාමයක් විය හැක, නැතහොත් එය බොහෝ දුරට යුද නායකයෙකුගේ පදවිනාමයක් විය හැක. ටාටාන් මිසරයේ නගරයක් වූ අෂ්දොද් වෙත පැමිණ එය අල්ලා ගත්තේ, අසූර්වරු ලෝකය මත ක්රමයෙන් තම පාලනය ස්ථාපිත කරමින් සිටි ඉතිහාස කාලපරිච්ඡේදයේදීය. අසූර් බබිලෝනියට ආදර්ශකයක් විය. අසූර්ද බබිලෝනියද උතුරෙන් පැමිණි රාජ්යයන් වූ අතර, දෙකම දෙවියන්වහන්සේගේ බැටළුවන් “විසුරුවා හැරිය” “සිංහයන්” ලෙස හඳුනාගනු ලබති, තවද දෙකම එකම දඬුවම ලබති. අසූර් පළමුවිය; බබිලෝනිය අවසානය විය.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
ইস্রায়েল এক ছিন্নভিন্ন হয়ে-যাওয়া মেষ; সিংহেরা তাকে তাড়িয়ে দিয়েছে। প্রথমে অশূরের রাজা তাকে গ্রাস করেছিল; আর শেষে বাবিলের রাজা এই নবূখদ্নিত্সর তার অস্থিসমূহ ভেঙে ফেলেছে। অতএব বাহিনীগণের সদাপ্রভু, ইস্রায়েলের ঈশ্বর, এই কথা বলেন: দেখ, আমি বাবিলের রাজা ও তার দেশকে দণ্ড দেব, যেমন আমি অশূরের রাজাকে দণ্ড দিয়েছি। যিরমিয় 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
Kinabii wao wote wawili ni “Mwashuru mwenye kiburi.”
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘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.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
« Lorsque Sennachérib, l’Assyrien orgueilleux, couvrit Dieu d’opprobre et de blasphèmes, et menaça Israël de destruction, “il arriva cette nuit-là, que l’ange de l’Éternel sortit, et frappa dans le camp des Assyriens cent quatre-vingt-cinq mille hommes.” Furent “retranchés de l’armée de Sennachérib tous les vaillants guerriers, ainsi que les chefs et les capitaines.” “Ainsi il retourna dans son pays, la honte au visage.” [2 Rois 19:35 ; 2 Chroniques 32:21.] » The Great Controversy, 512.
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Mwaka ambao “Tartani alifika Ashdodi” na “akaiteka,” unawakilisha ushindi wa hatua kwa hatua wa ulimwengu kwa mamlaka ya upapa kama unavyoonyeshwa katika mistari sita ya mwisho ya Danieli kumi na moja. Historia ya mgogoro wa sheria ya Jumapili, ambao ni “siku za mwisho” za hukumu ya uchunguzi, na ambao huongoza moja kwa moja kuingia katika hukumu ya utekelezaji, (mapigo saba ya mwisho) ndiyo mazingira ya kihistoria yanayowakilishwa na “mwaka” ambao Tartani alifika Ashdodi. Huku muktadha wa historia hiyo ukiwa umewekwa, Isaya kisha anatoa unabii tatu za maangamizi kuhusu Uislamu, mmoja kuhusu Uadventista wa Laodikia, na kisha ujumbe mzito wa Tiro. Sura ya ishirini na nne ni mojawapo ya mifano ya kawaida ya mapigo saba ya mwisho, ikifuatiwa na sura ya ishirini na tano inayowakilisha ukombozi wa mwisho wa watu wa Mungu, ambapo tunawakuta watu wa Mungu wakitamka mojawapo ya kauli zinazojulikana sana wakati wa wakati mkuu wa taabu.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Ati pejọja ni ọjọ́ náà pé, Kíyèsi i, èyí ni Ọlọ́run wa; àwa ti dúró de e, yóò sì gbà wá là: èyí ni Olúwa; àwa ti dúró de e, a ó yọ̀, a ó sì máa yọ̀ nínú ìgbàlà rẹ̀. Isaiah 25:9.
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
ئەو سەد و چل و چوار هەزارە، ئەو پاکیزەکچانەی دانایانن کە چاوەڕوانی هاتنی گەورەیان بۆ زەماوەندەکەی بوون، هەرچەندە ئەو بە گوێرەی مەثەلی دە پاکیزەکچەکە دواکەوت. ئەوان لائۆدیقیان نین؛ فیلادلفییانن. تا ئەم خاڵە، ئەم بابەتە تەنها چوارچێوەی مەبەستەکەی داناوە.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
En 1798, Napoléon fit le pape prisonnier, infligeant ainsi la blessure mortelle prophétique qui est guérie à la fin du monde selon Apocalypse treize. À ce moment-là, les États-Unis prirent leur place comme le sixième royaume de la prophétie biblique selon Daniel deux, sept, huit et onze, et Apocalypse douze, treize, seize, dix-sept et dix-huit. Dès lors, tant la corne républicaine des États-Unis que la corne protestante (l’adventisme) ont oublié qui est la papauté. 1798 est la première année où les nations du reste du monde reconnurent les États-Unis comme une nation souveraine, et c’est aussi l’année où le message du premier ange arriva dans l’histoire.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
«កម្មវិធី» របស់ពួកប្រូតេស្តង់នៅសម័យនោះគឺ៖ «ព្រះគម្ពីរ និងព្រះគម្ពីរតែមួយប៉ុណ្ណោះ»។ ពួកប្រូតេស្តង់កំណត់អត្តសញ្ញាណខ្លួនឯងថាជាអ្នកការពារព្រះគម្ពីរតែមួយប៉ុណ្ណោះ ហើយនៅពេលដែលអាដវេនទីសមបានទទួលមរតករបស់ពួកគេនៅពេលទេវតាទីពីរមកដល់ ពួកគេក៏បានទទួលយក «កម្មវិធី» នោះផងដែរ ហើយបន្ទាប់មកត្រូវបានហៅថា «ប្រជាជននៃសៀវភៅ»។ តាមរយៈព័ន្ធកិច្ចបម្រើរបស់ William Miller ពួកគេបានទទួលសំណុំច្បាប់មួយ ដែលបើប្រើប្រាស់បានត្រឹមត្រូវ នោះនឹងបើកព្រះគម្ពីរដល់ចិត្តគំនិតរបស់អស់អ្នកដែលមានបំណងស្តាប់។ ច្បាប់នៃការបកស្រាយពាក្យទំនាយរបស់ Miller គឺជាអ្វីដែលការបំផុសគំនិតបានមានប្រសាសន៍ថា យើងត្រូវសិក្សា ប្រសិនបើយើងចង់ប្រកាសសាររបស់ទេវតាទីបី។
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
Le Christ dit : « Si quelqu’un veut venir après moi, qu’il renonce à lui-même, qu’il se charge de sa croix, et qu’il me suive. » Il dit encore : « Je suis la lumière du monde ; celui qui me suit ne marchera point dans les ténèbres. » La lumière de la vérité resplendit comme une lampe ardente, et ceux qui aiment la lumière ne marcheront pas dans les ténèbres. Ils sonderont les Écritures, afin de savoir avec certitude qu’ils écoutent la voix du vrai Berger, et non celle d’un étranger.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Wale ambao wanajishughulisha na kuitangaza ujumbe wa malaika wa tatu wanayachunguza Maandiko kwa msingi uleule alioukubali Baba Miller. Katika kile kitabu kidogo kiitwacho Maoni juu ya Unabii na Kronolojia ya Kinabii, Baba Miller anatoa sheria zifuatazo zilizo rahisi, zenye akili, na muhimu kwa ajili ya kujifunza na kufasiri Biblia:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Kila neno ni lazima liwe na uzito wake unaofaa katika mada inayowasilishwa katika Biblia; 2. Maandiko yote ni ya lazima, nayo yaweza kueleweka kwa kujitolea kwa bidii na kwa kujifunza; 3. Hakuna jambo lililofunuliwa katika Maandiko linaloweza au litakalofichwa kwa wale waombao kwa imani, bila kusita; 4. Ili kuelewa mafundisho, kusanyeni Maandiko yote pamoja kuhusu jambo mnalotaka kulijua, kisha liache kila neno liwe na athari yake inayostahili; na ikiwa mwaweza kuunda nadharia yenu pasipo mkinzano, hamwezi kuwa katika kosa; 5. Maandiko ni lazima yawe mfasiri wake yenyewe, kwa kuwa yenyewe ni kanuni yake. Nikimtegemea mwalimu anifafanulie, naye akawa anabashiri maana yake, au akitaka iwe hivyo kwa sababu ya imani yake ya kimadhehebu, au ili ahesabiwe kuwa mwenye hekima, basi ubashiri wake, tamanio lake, imani yake, au hekima yake ndiyo kanuni yangu, wala si Biblia.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
« Tout ce qui précède ne constitue qu’une partie de ces règles ; et, dans notre étude de la Bible, nous ferons tous bien de prêter attention aux principes énoncés. »
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
«La véritable foi est fondée sur les Écritures; mais Satan use de tant d’artifices pour tordre les Écritures et y introduire l’erreur, qu’une grande vigilance est nécessaire si l’on veut savoir ce qu’elles enseignent réellement. C’est l’une des grandes illusions de notre temps que de s’attarder beaucoup au sentiment, et de se prétendre honnête tout en négligeant les déclarations explicites de la parole de Dieu, parce que cette parole ne coïncide pas avec le sentiment. Beaucoup n’ont d’autre fondement de leur foi que l’émotion. Leur religion consiste en une exaltation; lorsque celle-ci cesse, leur foi disparaît. Le sentiment peut être de la balle, mais la parole de Dieu est le blé. Et “qu’est-ce que la balle auprès du blé?” dit le prophète.»
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
«Никто не будет осуждён за то, что не внял свету и познанию, которых у него никогда не было и которых он не мог получить. Но многие отказываются повиноваться истине, представляемой им через посланников Христа, потому что желают сообразоваться с мерилом мира; и истина, достигшая их разумения, свет, воссиявший в душе, осудят их на Суде. В эти последние дни мы имеем накопленный свет, сиявший на протяжении всех веков, и соответственно этому с нас будет взыскана ответственность. Путь святости не находится на одном уровне с миром; это путь возвышенный. Если мы будем ходить этим путём, если будем идти путём заповедей Господних, то найдём, что «стезя праведных — как светило лучезарное, которое более и более светлеет до полного дня». Review and Herald, November 25, 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Vous pouvez lire plus en détail les règles de William Miller dans l’article intitulé William Miller, sous la catégorie Clés prophétiques.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
Dans « notre étude de la Bible, nous ferons tous bien de prêter attention aux principes énoncés » dans les règles d’interprétation prophétique de « Père Miller ». À la corne du protestantisme fut confié le document sacré que nous appelons la Bible, ainsi que la responsabilité de défendre et de promouvoir les principes qui y sont contenus ; et à la corne protestante fut également donné un ensemble de règles pour discerner avec justesse le sens et l’intention des documents sacrés.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
ศานแห่งระบอบสาธารณรัฐได้รับมอบเอกสารศักดิ์สิทธิ์ฉบับหนึ่งซึ่งเราเรียกว่า รัฐธรรมนูญ และยังได้รับมอบความรับผิดชอบให้พิทักษ์และส่งเสริมหลักการที่บรรจุอยู่ในนั้นด้วย ศานฝ่ายสาธารณรัฐยังได้รับมอบชุดกฎเกณฑ์สำหรับแบ่งแยกความหมายและเจตนารมณ์ของเอกสารศักดิ์สิทธิ์นั้นอย่างถูกต้อง กฎเกณฑ์ที่ได้รับมอบเพื่อใช้แบ่งแยกรัฐธรรมนูญอย่างถูกต้องคือ บิลแห่งสิทธิ (Bill of Rights) และกฎเกณฑ์นั้นได้จารึกจุดมุ่งหมายที่สำคัญที่สุดของรัฐธรรมนูญไว้ในข้อกำหนดแรก ๆ ของบิลแห่งสิทธิ การแก้ไขเพิ่มเติมครั้งที่หนึ่งซึ่งระบุไว้ในบิลแห่งสิทธิคือ เสรีภาพแห่งศาสนา การแสดงออก เสรีภาพในการพูด และเสรีภาพของสื่อมวลชน
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
«Конгресс не должен издавать никакого закона, относящегося к установлению религии или запрещающего её свободное исповедание; либо ограничивающего свободу слова или печати; либо право народа мирно собираться и обращаться к Правительству с петициями об удовлетворении жалоб». Конституция США, поправка I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
La ley dominical es un ataque abierto contra el primer artículo de la Constitución, que garantiza la libertad de religión, la cual es eliminada en la ley dominical, marcando así el fin de la Constitución, el fin de los Estados Unidos como el sexto reino de la profecía bíblica y el comienzo de la persecución contra aquellos que entonces están proclamando el mensaje del tercer ángel en fuerte clamor. Quienes están proclamando el fuerte clamor del tercer ángel y protestando contra la destrucción de la Primera Enmienda y de la Constitución son perseguidos por aquellos que se suponía debían sostener y aplicar las reglas sagradas, las cuales defienden el documento sagrado que fueron ordenados a defender. Esto es una ilustración de cómo entender y aplicar las historias paralelas de los dos cuernos de la bestia de la tierra semejante a un cordero. Los Padres fundadores de la Constitución son paralelos al Padre Miller. El término Padre usado para Miller se emplea para designar a un dirigente, no a un sacerdote papista. La Biblia prohíbe llamar padre a hombres que profesan ser guías espirituales. Los milleritas llevan el nombre de su padre, como suele ocurrir. Pasar por alto esta distinción es perder de vista parte de lo que significa el mensaje de Elías, cuando hace volver el corazón de los padres hacia los hijos, y el de los hijos hacia los padres.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
Emagunya Asemwega ga Amerika mu Isaaya makumi abiri mu ssatu bwe bwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, era busigala bwe butyo okutuusa lwe bugoba ku Nteekateeka yaabwo ey’Obufuga mu mateeka ga Ssande agasemberedde nnyo. Obwakabaka obw’omukaaga bufuga emyaka nsanvu egy’obunnabbi, nga gye nnaku za kabaka omu. Obwakabaka (kabaka bwe bwakabaka) obwafuga emyaka nsanvu bwali Babulooni. Mu myaka egyo nsanvu, ejjembe ly’eggwanga lyali gavumenti ya Babulooni, era ejjembe ly’ekkanisa lyali Abakaludaaya. Danyeri, Ssaadulaaki, Meesaaki ne Abeduneego bukiikirira abantu emitwalo kkumi nnya mu enkumi nnya. Amayembe gombi n’abantu ba Katonda bukiikiriddwa mu bujulirwa bwa Danyeri. Emyaka ensanvu egy’obusibe mu Babulooni gye nnaku za kabaka omu Isaaya z’akozesa okulaga nti ebyafaayo eby’obunnabbi eby’Emagunya Asemwega ga Amerika n’ebyafaayo eby’Abadiventi by’ebyo okuva mu 1798 okutuuka ku tteeka lya Ssande.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Tësí kɔ́ mɔ́tɔ́ngɔ́lɔ́ sɛ́ na molɔngɔ́ mwa masoló ma esakweli mpo na maseke nyonso mibale ya États-Unis epesi biso nzela ya kotalela nsuka mpe ebandeli, na batatoli ya maseke mibale mpo na koyeba ezaleli ya liseke mosusu. Pamba te, nsukansuka, maseke nyonso ezalaki ndenge moko. Na Daniel ezalaki na maseke, mosusu ebukamaki, mpe na maseke oyo ekolaki uta na liseke oyo ebukamaki. Maseke mosusu na Daniel ezalaki na bonene moko te, mpe moko ebimaki sima koleka mosusu. Ezali bongo te mpo na maseke mibale ya États-Unis. Maseke yango mibale ekendaka elongo na kati ya lisoló moko kaka, mpe ebimisaka bilembo ya nzela ndenge moko, atako ekeseni moko na mosusu na likambo ya mokano na yango. Ezali mpe na makambo ya bokebisi na kati ya lisoló yango oyo ezali mpe na ntina mingi mpo na kososola.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
Au commencement de l’adventisme, il y eut un passage de l’histoire prophétique représentée par l’Église de Philadelphie à celle de l’Église de Laodicée. Il doit donc y avoir, à la fin, un changement quittant l’histoire prophétique de Laodicée. La Révélation de Jésus-Christ comprend la lumière de cette compréhension, et cela fait partie de ce qui est en train d’être descellé en ce temps-ci.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Na “baada ya mwisho wa miaka sabini” papa “ataimba” naye “kahaba” “aliyesahauliwa” atakumbukwa. Yeye “anakumbukwa” katika sheria ya Jumapili, ambapo suala liko kati ya ibada ya jua, au ibada ya siku ambayo sheria ya Mungu iliwajulisha wanadamu “kuikumbuka.”
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
Dans cet article, nous avons établi que l’histoire des soixante-dix années de domination de Babylone est une figure de l’histoire des États-Unis depuis 1798 jusqu’à la loi du dimanche. Dans un article précédent, et souvent dans les Tables d’Habacuc, nous avons montré que la captivité en Égypte et la délivrance hors d’Égypte sont également une figure de l’histoire des États-Unis et du peuple de Dieu. Ces quatre histoires — celles de Babylone, de l’Égypte, de l’adventisme et des États-Unis — ne sont pas les seules lignes que l’on puisse faire porter sur ces lignes, mais lorsque nous appliquons à ces quatre lignes la règle de la première mention, cela est absolument remarquable. Je terminerai cet article par une illustration simple et partielle de ce que j’entends par là, et de ce que j’ai l’intention de poursuivre lorsque nous traiterons plus amplement, à un moment ultérieur, l’histoire d’Ésaïe vingt-trois.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Historia ya Babeli ina mfalme aliyebadilishwa mwanzoni na mfalme mwovu mwishoni. Haijalishi kama angekuwa Biden au Trump, kwa maana kitabu cha Danieli hufundisha kwamba ni Mungu anayewaweka watawala madarakani na kuwaondoa. Jambo linaloweza kujulikana kwa hakika kuhusu kiongozi wa Kidemokrasia au wa Kirepublikani wakati wa sheria ya Jumapili ni kwamba yeye ni kiongozi mwovu. Nebukadneza alikuwa Babeli; alikuwa dhalimu wa Babeli, tayari kuwatupa watu watatu wema motoni. Lakini hatimaye alibadilishwa na kumgeukia Mungu wa Danieli. Sivyo ilivyo kwa kiongozi wa mwisho, Belshaza. Yeye alikuwa mfalme mwovu. Marekani katika unabii huanza kama mwana-kondoo, ishara ya Kristo na dhabihu Yake kwa ajili ya wanadamu. Mwishoni, Marekani itasema kama joka. Mabadiliko kutoka kwa Kristo kwenda kwa Shetani katika mlolongo huu wa historia yanawakilishwa na tofauti kati ya Nebukadneza na Belshaza.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Бэлшазард Бурханы хүслийг мэдэж, түүнийг үйлдэх олон боломж өгөгдсөн байв. Тэр өвөг эцэг Небухаднезарыг хүмүүсийн нийгмээс хөөгдөн зайлуулагдсаныг харсан. Бардам хааны сайрхан бахархдаг байсан оюун ухааныг түүнийг өгсөн Нэгэн булаан авсныг тэр харсан. Тэр хааныг өөрийн хаанчлалаас хөөгдөн, хээрийн араатнуудын хамтрагч болгогдсоныг харсан. Гэвч Бэлшазарын зугаа цэнгэлд дурлах, өөрийгөө алдаршуулах хүсэл нь хэзээ ч мартаж үл болох ёстой сургамжуудыг нь арилган бүдгэрүүлсэн бөгөөд тэрээр Небухаднезарын дээр илэрхий шүүлтүүдийг авчирсан нүглүүдтэй адил нүглүүдийг үйлджээ. Тэр өөрт нь нигүүлслээр олгогдсон боломжуудыг үрэн таран хийж, үнэнтэй танилцахын тулд гар хүрэх газар нь байсан боломжуудыг ашиглахыг үл хайхарсан. ‘Аврагдахын тулд би юу хийх ёстой вэ?’ гэсэн асуултыг агуу атлаа мунхаг тэр хаан үл тоомсорлон өнгөрөөсөн.” Bible Echo, April 25, 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Inzega ko umunyakibi Belushazari yari umwami w’umupfu. Yaciriwe urubanza nk’urwageze kuri se Nebukadinezari, kuko izo manza zombi zashushanyijwe nk’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Nebukadinezari yamaze mu mirima abana nk’inyamaswa iminsi ibihumbi bibiri na magana atanu na makumyabiri, ari yo myaka irindwi ya Bibiliya; kandi urubanza rw’umuhungu we Belushazari rwari rwanditswe ku rukuta na rwo rugereranya ibihumbi bibiri na magana atanu na makumyabiri. Itandukaniro ni uko urubanza rwaciwe kuri Nebukadinezari rwamuhinduye kandi rumugira umwami w’umunyabwenge, naho urwa Belushazari rwageze ku mwami w’umupfu.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
„Kwa mtawala wa mwisho wa Babeli, kama ilivyokuwa kwa mfano kwa yule wa kwanza wake, ilifika hukumu ya Mlinzi wa mbinguni: ‘Ee mfalme, … neno hili limenenwa kwako; ufalme umeondoka kwako.’ Danieli 4:31.” Manabii na Wafalme, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
ਛੇਵੇਂ ਅਤੇ ਆਖ਼ਰੀ ਰਾਸ਼ਟਰਪਤੀ ਲਈ ਦੀਵਾਰ ਉੱਤੇ ਲਿਖਤ ਪਹਿਲਾ ਸੰਸ਼ੋਧਨ ਹੈ, ਜੋ ਕਲੀਸਿਆ ਅਤੇ ਰਾਜ ਦੀ ਵੱਖਰੇਪਣ ਦੀ “ਦੀਵਾਰ” ਦੀ ਪਛਾਣ ਕਰਦਾ ਹੈ, ਜਿਸ ਨੂੰ ਅੰਤਿਮ ਮੂਰਖ ਰਾਜਾ ਨਹੀਂ ਸਮਝਦਾ। ਲੇਵੀਆਂ ਛੱਬੀ ਦੇ “ਸੱਤ ਸਮੇਂ” ਲੋਕਾਂ ਦੀ “ਛਿਤਰਾਈ” ਦਾ ਪ੍ਰਤੀਕ ਹਨ, ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਵੇਲੇ ਉੱਤਰ ਦੇ ਰਾਜੇ ਦੁਆਰਾ ਪੂਰੀ ਕੀਤੀ ਜਾਂਦੀ ਹੈ। ਉਹ ਛਿਤਰਾਈ ਉਹੀ ਰਾਸ਼ਟਰੀ ਬਰਬਾਦੀ ਹੈ ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੋਂ ਬਾਅਦ ਆਉਂਦੀ ਹੈ। ਛੇਵੇਂ ਰਾਸ਼ਟਰ ਨੇ ਆਪਣੇ ਸੰਸਥਾਪਕ ਪਿਤਿਆਂ ਦੇ ਪਾਠ ਭੁੱਲ ਗਏ, ਜਿਨ੍ਹਾਂ ਨੇ ਸੰਵਿਧਾਨ ਇਸ ਲਈ ਲਿਖਿਆ ਸੀ ਕਿ ਕੇਵਲ ਇੱਕ ਭ੍ਰਿਸ਼ਟ ਕਲੀਸਿਆ ਤੋਂ ਹੀ ਨਹੀਂ, ਸਗੋਂ ਉਹਨਾਂ ਜ਼ਾਲਿਮ ਯੂਰਪੀ ਰਾਜਿਆਂ ਤੋਂ ਵੀ ਰੱਖਿਆ ਹੋਵੇ ਜਿਨ੍ਹਾਂ ਨਾਲ ਉਹ ਭ੍ਰਿਸ਼ਟ ਇਸਤ੍ਰੀ ਸੌਂਦੀ ਰਹੀ। ਸੰਸਥਾਪਕ ਪਿਤਾ ਉਹਨਾਂ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦੇ ਹਨ ਜਿਨ੍ਹਾਂ ਨੇ ਪਾਪਾਈ ਪ੍ਰਥਾ ਅਤੇ ਯੂਰਪ ਦੇ ਰਾਜਿਆਂ ਨੂੰ ਅਸਵੀਕਾਰ ਕੀਤਾ, ਕਿਉਂਕਿ ਉਹ ਆਪਣੇ ਹੀ ਅਨੁਭਵ ਤੋਂ—ਪਾਪਾਈ ਅੰਧਕਾਰ ਦੇ ਇੱਕ ਹਜ਼ਾਰ ਦੋ ਸੌ ਸੱਠ ਸਾਲਾਂ ਦੀ ਛਿਤਰਾਈ ਵਿੱਚੋਂ ਬਾਹਰ ਆਉਣ ਤੋਂ ਬਾਅਦ—ਜਾਣਦੇ ਸਨ ਕਿ ਅਜਿਹੇ ਜ਼ੁਲਮ ਦੇ ਵਿਰੁੱਧ ਸੁਰੱਖਿਆ ਉਹਨਾਂ ਦੇ ਨਵੇਂ ਸੰਵਿਧਾਨ ਦਾ ਕੇਂਦਰੀ ਅੰਗ ਹੋਣੀ ਚਾਹੀਦੀ ਹੈ। ਉਹ ਬੁੱਧੀਮਾਨ ਪਿਤਾ ਸਨ; ਉਹ ਮੇਮਨੇ ਵਰਗੇ ਸਨ; ਪਰ ਆਖ਼ਰੀ ਪਿਤਾ ਨਾਲ ਐਸਾ ਨਹੀਂ ਹੋਵੇਗਾ, ਕਿਉਂਕਿ ਉਹ ਅਜਗਰ ਵਾਂਗ ਬੋਲੇਗਾ। ਪਿਤਾ ਇੱਕ ਛਿਤਰਾਈ ਵਿੱਚੋਂ ਬਾਹਰ ਆਏ ਸਨ, ਅਤੇ ਪੁੱਤਰ ਮੁੜ ਇੱਕ ਛਿਤਰਾਈ ਵਿੱਚ ਚਲਾ ਜਾਂਦਾ ਹੈ। ਦੋਹਾਂ ਮੌਕਿਆਂ ਵਿੱਚ ਜ਼ਾਲਿਮ ਪਹਿਲੀ ਪਾਪਾਈ ਪ੍ਰਥਾ ਅਤੇ ਆਖ਼ਰੀ ਪਾਪਾਈ ਪ੍ਰਥਾ ਹੈ।
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
ᏂᏇᎦᏁᏣ ᎤᎬᏫᏳᎯ ᎢᎬᏱᏱ ᎠᎴ ᏇᎵᏌᏌ ᎤᎬᏫᏳᎯ ᎤᎵᏍᎨᎸᎢ ᎤᏓᏛᏂᏙᎢ ᎤᏙᏢᏒ ᎨᏒᎢ “seven times” ᎤᎾᏗᎦᎴᏯᏍᏔᏅᎢ ᎠᏥᏪᎵᏍᎬᎢ Leviticus 26 ᎭᏫᎾᏍᏗ ᎤᏕᎶᏆᏍᏗ ᎨᏒ ᎨᏎᎢ። ᏂᏇᎦᏁᏣ ᎤᏩᏒ ᎤᏕᎶᏆᏍᏔᏁᎢ, ᎠᎴ ᏇᎵᏌᏌ ᎾᎿ ᏧᏃᎪᏍᏗ ᎠᏥᏃᎪᏍᏙᏗ ᎤᎵᏍᏓᏴᏗ ᎠᏥᏃᎪᏍᏔᏁ ᎤᎬᏩᎸᎢ, Ꮎ ᎯᎠ ᎤᏒᎯ ᏒᎯᏱ ᎤᏲᎱᏎᎢ። ᏗᎵᏈᎵᎦᏂ ᎤᏩᏍᏗ ᎤᏍᏆᎸᎢ ᎤᏙᏢᏒ ᎢᎬᏱᏱ ᎤᏓᎴᏅᎲᎢ ᎤᏗᏫᏎᎢ Ꮎ ᏧᏴᏢ ᎤᎬᏫᏳᎯ ᎤᏜᏓᏁᎸ ᎠᏥᏴᏫᏎᏗᏍᎬᎢ ᎠᎴ ᏗᎵᏈᎵᎦᏂ ᎤᏩᏍᏗ ᎤᏙᏢᏒ ᎤᏍᏆᎸᎢ ᎠᏥᏴᏫᏎᎸᎢ ᎨᏒ Ꮎ ᏧᏴᏢ ᎤᎬᏫᏳᎯ ᎤᎵᏰᎢᎵᏒ ᏚᎵᏍᏆᏂᎪᏔᏅᎢ ᎨᏒ ᎨᏎᎢ። ᏆᎾᏓ ᎤᎾᏙᏓᏆᏍᏗ ᎦᏓᎭ Ꮎ “the very night” ᎾᎯᏳ ᎠᏲᎱᏍᎪᎢ ᏑᏓᎵᏁ ᎤᎬᏫᏳᎯ ᏥᏄᏍᏗ ᏗᎦᏃᎮᏍᎬ ᎡᎵᏆᏍᏗ ᎠᏓᏅᏙ ᎪᎯᏳ ᎧᏃᎮᏍᎬᎢ ᎠᎬᏱᏍᎬᎢ። ᎯᎠ ᏅᎩ ᏂᎦᎥ ᏧᏓᎾᏟᎶᏍᏛᎢ, ᏇᎵᏌᏌ, ᏂᏇᎦᏁᏣ, ᎠᎴ ᏗᎵᏈᎵᎦᏂ ᎤᏩᏍᏗ ᎠᏂᏴᏫ ᎤᎴᏅᎮᎢ ᎠᎴ ᎤᏍᏆᎸᎢ, Leviticus 26:25, 20 Ꮎ ᎤᏙᏢᏒ ᎢᎬᏱᏱ ᎠᎴ ᎤᏍᏆᎸᎢ ᎤᏣᏘ ᏥᎨᏒ ᎨᏎᎢ። ᎾᏍᎩ Alpha and Omega ᎤᏙᎯᏳᎯ ᎤᏓᏙᎥ ᎤᎬᏩᎶᏗ ᎨᏒ ᎤᏚᎾᏙᏢᏒ ᎤᏁᎬᎢ።
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
ⴰⵏ ⴳ ⵓⵣⴰⵍ “ⵏ ⵜⵉⵎⴻ ⴱⵔⵓⴼⴻⵙⵉ” ⵡⵉⵍⵢⴰⵎ ⵎⵉⵍⵍⴻⵔ ⵢⵓⴼⴰ, ⵉⴳⴰ ⵏⵏⴻⵜ ⵜⵡⴻⵏⵜⵢ-ⴼⴰⵢⴼ ⵜⵡⴻⵏⵜⵢ ⵏ Leviticus twenty-six. ⵏⴻⵜⵜⴰⵜ ⵜⴻⴳⴰ ⴰⵏⵥⴰⵕ ⵉⵣⵡⴰⵔⴻⵏ ⴳ ⵓⴼⵓⵙ ⵏ ⵜⵉⵍⵉ ⵉⵍⴰⵢ ⵢⴻⵙⵓⵙ ⵙ ⵜⵎⵙⵙⵏⵜ ⵏ Miller. ⵜⴻⴳⴰ ⴷⴰⵖ ⵜⵉⴷⴻⵜ ⵏ ⵜⵣⵉⴽⵣⵡⴰⵔⴻⵏⵜ ⵜⴰⵏⵙⴰⵙⵜ ⵉⵜⵜⵓⵡⴰⵙⴻⵏ ⵙⵉⴷ Adventism ⴳ 1863. ⵎⵉⵔⴰ ⵢⴻⵜⵜⵡⴰⵙⴽⴰⵔⴻⵏ ⴰⴽⴽ ⵉⵥⵕⴰⵏ ⵏ ⵜⵉⴷⴻⵜ ⵏ Miller ⴳ ⵜⵉⵍⵉ, ⵜⵜⵡⴰⵙⴻⵏⴼⴰⵍⴻⵏⵜ ⵜⵉⴷⴻⵜⵉⵏ ⵏⵏⵉ ⴳ ⵙⵏⴰⵜ ⵜⴼⵍⴰⵡⵉⵏ ⵏ Habakkuk, ⵏⵏⵉ ⴳⴰⵏ ⵉⵛⴰⵔⵜⴻⵏ ⵏ pioneers ⵏ 1843 ⴷ 1850. ⵙⵏⴰⵜ ⵜⴼⵍⴰⵡⵉⵏ ⴰⴷ ⵜⵜⵡⴰⵙⴻⵏⴼⴰⵍⴻⵏⵜ ⴰⵣⴳⴻⵏ ⵏ ⵍⵄⴰⵀⴷ ⴳⴰⵔ ⵕⴱⴱⵉ ⴷ ⵉⵎⴷⴰⵏⴻⵏ ⵉⵜⵜⵡⴰⵙⵎⵉⵏ ⵏⵏⴻⵙ, ⴰⵎⵎⴰ ⵙⵏⴰⵜ ⵜⴼⵍⴰⵡⵉⵏ ⵏ Ten Commandments ⵜⵜⵡⴰⵙⴻⵏⴼⴰⵍⴻⵏⵜ ⵍⵄⴰⵀⴷ ⴰⴽⴻⴷ Israel ⴰⵣⴳⵣⴰⵡⴰⵏ.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
នៅចុងបញ្ចប់នៃអាដវេនទីស៊ីមបែបឡាអូឌីសេ នៅពេលដែលវាត្រូវបានព្រះអម្ចាស់ខ្ចាក់ចេញពីព្រះឱស្ឋរបស់ទ្រង់ នៅក្នុងពេលច្បាប់ថ្ងៃអាទិត្យ នោះអក្សរដែលបានសរសេរនៅលើជញ្ជាំង គឺជាតារាងបុរាណដ៏វិសុទ្ធទាំងពីរនោះ។ តារាងទាំងនោះដែលពួកគេមិនអាចអានបានឡើយ ពីព្រោះពួកគេបានបដិសេធមិនព្រមទទួលអត្ថប្រយោជន៍ពីសារព្រមាន នៅដើមកំណើតនៃប្រវត្តិសាស្ត្ររបស់ពួកគេ….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
La crise financière de 1837 aux États-Unis fut un événement complexe, provoqué par une combinaison de facteurs économiques, de politiques et d’activités spéculatives.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Bulle spéculative : Dans les années qui précédèrent 1837, il y eut un essor spéculatif dans les terres et les investissements, alimenté en partie par l’expansion du pays vers l’ouest. La spéculation foncière, particulièrement sur la frontière occidentale, entraîna une hausse artificielle des prix des terres et un endettement excessif.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
ऋण-सुविधा की सहज उपलब्धता और सट्टात्मक उधार-वितरण: बैंक और वित्तीय संस्थान बड़ी मात्रा में ऋण और उधार जारी कर रहे थे, प्रायः पर्याप्त जमानत के बिना। ऋण तक इस सरल पहुँच ने सट्टात्मक उन्माद को बढ़ावा दिया और वित्तीय अस्थिरता के जोखिमों में वृद्धि की।
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Ausdehnung der Banken ins Maßlose: Die Banken weiteten ihre Geschäftstätigkeit rasch aus und gaben dabei häufig mehr Papiergeld (Banknoten) aus, als sie an Specie (Gold und Silber) zu dessen Deckung besaßen. Diese Praxis, bekannt als „Wildcat-Banking“, führte zu einem Übermaß an unregulierter und unzuverlässiger Währung im Umlauf.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Ջեքսոնի տնտեսական քաղաքականությունները. Նախագահ Էնդրյու Ջեքսոնի քաղաքականությունները նպաստեցին ճգնաժամի սրմանը։ 1836 թվականին նա հրապարակեց Specie Circular-ը, որով պահանջվում էր, որ պետական հողերը գնվեն կոշտ արժույթով (ոսկի և արծաթ), այլ ոչ թե թղթադրամով։ Սա հանգեցրեց բանկային թղթադրամները մետաղադրամի փոխարկելու շտապողականության, ինչը պատճառ դարձավ ֆինանսական լարվածության և բանկերի սնանկացման։
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Facteurs internationaux : La crise aux États-Unis fut également influencée par les conditions économiques internationales. Un ralentissement de l’économie britannique, important partenaire commercial des États-Unis, entraîna une diminution de la demande de biens et d’exportations américains. Cela, à son tour, affecta les entreprises américaines et contribua à la détresse économique.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Panique et ruées bancaires : En mai 1837, une série de chocs financiers, notamment des faillites bancaires et des contractions du crédit, provoqua une panique parmi les investisseurs et les déposants. Cette panique déclencha une vague de ruées bancaires et une grave contraction du crédit.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Monnaie-aanvoer se inkrimping: Namate banke misluk het en krediet verskerp is, het die algehele geldvoorraad in die ekonomie aansienlik ingekrimp. Hierdie inkrimping van die geldvoorraad het die ekonomiese probleme vererger en die resessie verdiep. Die sameloop van hierdie faktore het tot ’n ernstige ekonomiese neergang gelei, gekenmerk deur bankmislukkings, werkloosheid, verminderde verbruikersbesteding en ’n algemene ekonomiese depressie.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
« Nous n’avons rien à craindre pour l’avenir, sinon d’oublier le chemin par lequel le Seigneur nous a conduits, et son enseignement dans notre histoire passée. » Life Sketches, 196.