Jones' Logic
Tarkon Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable” is just as valid for all the angels that preceded them.
Hujjar Jones ta cewa ba za a iya raba mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu da mala’iku biyun da suka biyo bayansa ba, mai matuƙar ƙarfi ce. Bayanin da ya yi na alaƙar tsari da ke tsakanin waɗannan mala’iku ukun da mala’ikun masu busa ƙaho ba shi da wata kafa ta suka ko kaɗan. Babu shakka, ya fi jaddada batun mala’iku ukun na Ru’ya ta Yohanna sura ta goma sha huɗu, amma hujjar ɗaukar su a matsayin “waɗanda ba za a raba su ba” tana da inganci iri ɗaya ga dukan mala’ikun da suka gabace su.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Domin ya mayar da hankalinsa ga mala’iku uku na Ru’uya ta Yohanna sura ta goma sha huɗu, bai bi tsarin hujjarsa har zuwa sakamakonsa na ƙarshe ba. A ƙarshe dai, tsarin hujjar da ya yi amfani da shi wajen danganta ƙahonin bala’i na biyar, da na shida, da na bakwai da mala’iku uku na Ru’uya ta Yohanna sura ta goma sha huɗu ya kuma ƙunshi bin jerin ƙahonin a koma baya har zuwa mala’ika na farko cikin mala’iku bakwai masu ƙahoni.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Kandi mbona ba maraika barindwi bahagaze imbere y’Imana; bahabwa impanda ndwi. … Nuko ba maraika barindwi bafite impanda ndwi bitegura kuvuza. Ibyahishuwe 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet and continues all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction between the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Establishing this upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol also contains four as a symbol and three as a symbol.
Jerin mala’iku yana farawa da mala’iku “bakwai” masu ƙaho, kuma jerin mala’ikun da ke cikin Ru’ya ta Yohanna yana farawa daga ƙaho na farko, ya ci gaba har zuwa gargaɗin mala’ika na uku game da alamar dabbar. Jones ya yi daidai wajen nuna bambanci tsakanin ƙahoni huɗu na farko da ƙahoni uku na kaito da ke ƙarshe, domin ana samun wannan tsarin annabci na “huɗu da uku” a cikin ikilisiyoyi da hatimai ma. Tabbatar da wannan bisa ga shaidu uku a littafin Ru’ya ta Yohanna yana ba wa waɗanda suka zaɓi su fahimta damar ganin cewa bakwai, a matsayinsa na alama, shi ma ya ƙunshi huɗu a matsayin alama da uku a matsayin alama.
A Divine Connection
Mối Liên Hệ Thiêng Liêng
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represents. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets), the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Abin da muka riƙa nunawa a baya-bayan nan shi ne cewa ana ba mala’ika na farko da na biyu na Wahayin Yahaya sura ta goma sha huɗu iko ta wurin wani annabcin lokaci da ya shafi Musulunci a kaito na farko da na biyu, kuma mala’ika na uku yana samun iko ne ta wurin cikar kaito na uku a ranar 9/11. Yadda Jones ya yi amfani da annabcin ya nuna (duk da cewa bai bayyana wannan batun nawa ba) cewa kowane mala’ika, tun daga mala’ikan ƙaho na farko na Wahayin Yahaya sura ta takwas har zuwa ƙahon kaito na uku na Wahayin Yahaya sura ta goma sha ɗaya, yana haɗe da mala’iku uku na Wahayin Yahaya sura ta goma sha huɗu ta yadda ba za a iya raba su ba. Su alamomi ne da ke cikin layin annabci ɗaya. Dole ne a gane su a haka domin a fahimci matsayai daban-daban da kowane ɗaya daga cikin mala’ikun yake wakilta. Saboda haka, kamar yadda ikilisiyoyi bakwai, da hatimai bakwai, da ƙahoni bakwai suke wakiltar bakwai, da kuma alamar huɗu da uku a cikin tsarin alamomin bakwai gaba ɗaya (ikilisiyoyi, hatimai da ƙahoni), dole ne a yi la’akari da layin mala’iku tun daga na farko cikin mala’ikun ƙaho bakwai har ya kai ga mala’ika na uku a dunkule. Wannan ya nuna wani layi na mala’iku goma sha ɗaya.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Ba thiên sứ trong Khải Huyền đoạn mười bốn tượng trưng cho sứ điệp cảnh báo của phong trào Millerite đã công bố sự khởi đầu của cuộc phán xét, và sau đó là sứ điệp cảnh báo của một trăm bốn mươi bốn nghìn người đang công bố sự kết thúc của cuộc phán xét.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Tubakat jniŋ are seven kɛɛn kpandaa kɛɛ Nyɔŋɔ lɛ ni mɔɔ ni jɔlɔmɔ lɛ, ni lɛ hewalɛ mli shihilɛi kɛɛ lɛ baa shwɔŋ nitsumɔi kɛɛ shishi tsui lɛ lɛ yeli.
The first four trumpets identify the progressive demise of Western Rome by the year 476.
Ƙahon huɗun farko suna bayyana rushewar Daular Roma ta Yamma a hankali har zuwa shekara ta 476.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
អត្ថបទទីប្រាំ និងទីប្រាំមួយបញ្ជាក់អំពីការរលត់ទៅនៃចក្រភពរ៉ូមខាងកើត ចាប់ពីឆ្នាំ 1449 រហូតដល់ឆ្នាំ 1453។
The last three trumpets represent Islam of the three woes.
Ƙahoƙi uku na ƙarshe suna wakiltar Musulunci na annobai uku.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning, and He descends again in Revelation eighteen to empower the movement at the end.
Mala’ikan da ke cikin Ru’ya ta Yohanna sura ta goma shi ne Almasihu, wanda yake saukowa domin ya ba wa ƙungiyar iko a farkonta, kuma yana sake saukowa a Ru’ya ta Yohanna sura ta goma sha takwas domin ya ba wa ƙungiyar iko a ƙarshenta.
The seventh trumpet began to sound on October 22, 1844, at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment: the Jubilee trumpet and the seventh trumpet.
An fara busa ƙaho na bakwai a ranar 22 ga Oktoba, 1844, a farkon hukunci, wanda shi ne Ranar Kafara ta ainihi, wadda Ranar Kafara ta dā take wakilta. An tanada a busa ƙahon Yubili a Ranar Kafara. Saboda haka, ana busa ƙahoni biyu a lokacin hukunci: ƙahon Yubili da ƙaho na bakwai.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Na ka sa ka busa pūaka o ka Iubilē e puhi i ka lā ʻumi o ka hiku o ka mahina; i ka lā hoʻōla hewa, e hoʻolilo ʻoukou i ka pū e kani ma ko ʻoukou ʻāina a pau. A e hoʻāno ʻoukou i ka makahiki kanalima, a e hoʻolaha aku i ke kūʻokoʻa ma ka ʻāina a pau no nā mea a pau e noho ana ma laila: he Iubilē ia no ʻoukou; a e hoʻihoʻi kēlā kanaka kēia kanaka i kona ʻāina hoʻoilina, a e hoʻihoʻi kēlā kanaka kēia kanaka i kona ʻohana. He Iubilē nō ia makahiki kanalima no ʻoukou: mai lūlū ʻoukou, ʻaʻole hoʻi e ʻohi i ka mea i ulu wale mai i loko ona, ʻaʻole hoʻi e hōʻiliʻili i nā hua waina o kou kumu waina i ʻoki ʻole ʻia. ʻO Levitiko 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Yanayin da ke nuna tarwatsuwar Isra’ila na “lokatai bakwai,” wadda take a babi na gaba kai tsaye a cikin Littafin Lawiyawa, an bayyana shi a cikin ayoyin da suka gabaci umurnin busa ƙahon jubili a Ranar Kafara.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Beszélj Izráel fiaival, és mondd meg nekik: Amikor bementek arra a földre, amelyet nektek adok, akkor a föld szombatot tartson az Úrnak. Hat esztendőn át vesd be meződet, és hat esztendőn át metszd szőlődet, és takarítsd be annak termését; de a hetedik esztendőben teljes nyugalom szombatja legyen a földnek, szombat az Úrnak: se meződet be ne vesd, se szőlődet meg ne metszd. Ami aratásod után magától nő, azt le ne arasd, és gondozatlan szőlőd szőlőjét be ne szedd; mert nyugalom esztendeje ez a földnek. És a föld szombatja legyen eledelül nektek: neked, szolgádnak, szolgálódnak, béresednek és a nálad tartózkodó jövevénynek; barmodnak is és a földeden levő vadállatnak eledeléül szolgáljon annak minden termése. Számlálj továbbá hét évszombatot, hétszer hét esztendőt; és a hét évszombat ideje legyen neked negyvenkilenc esztendő. 3Mózes 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Miller alipotambua hukumu dhidi ya Israeli kwa kuivunja Sabato ya pumziko la nchi katika sura ya ishirini na sita, alitumia kanuni ya kwamba siku moja huwakilisha mwaka mmoja, naye akagundua kwamba mwaka mmoja ni siku mia tatu na sitini, na kwamba mara saba ya mia tatu na sitini ilikuwa miaka elfu mbili mia tano na ishirini ya adhabu kwa kuivunja agano. Huo ulikuwa ukweli wa kwanza wa kinabii aliougundua. Ndiyo msingi wa kweli zilizounda msingi ambao Kristo aliweka kupitia kazi ya Miller. Baragumu ya Yubile ni tangazo la ukombozi na uhuru.
The seventh trumpet is Islam of the third woe.
Ƙahon bakwai shi ne Musulunci na masifa ta uku.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Hanem a hetedik angyal szavának napjaiban, amikor trombitálni kezd, beteljesedik az Isten titka, amint megjelentette az ő szolgáinak, a prófétáknak. Jelenések 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
ទី៧ នៃសាសនាឥស្លាម គឺជាសេចក្តីពិតទំនាយខាងក្រៅ ហើយត្រែយូប៊ីលេ គឺជាសេចក្តីពិតទំនាយខាងក្នុង ស្តីអំពីការរាប់ជាសុចរិតដោយសេចក្តីជំនឿ—ការរំដោះចេញពីអំពើបាប ដែលតាមបងស្រី វ៉ៃត៍ គឺជាទេវតាទីបីក្នុងសេចក្តីពិត។ នៅក្នុងអំឡុងពេលដែលត្រែទី៧ កំពុងបន្លឺឡើង អាថ៌កំបាំងនៃ «ព្រះគ្រីស្ទគង់នៅក្នុងអ្នករាល់គ្នា ជាសេចក្តីសង្ឃឹមនៃសិរីល្អ» នឹងត្រូវបានធ្វើឲ្យគ្រប់លក្ខណ៍ ដោយព្រះគ្រីស្ទទ្រង់ផ្សំរួមព្រះទេវភាពរបស់ទ្រង់ជាមួយនឹងមនុស្សភាពរបស់មួយសែនបួនម៉ឺនបួនពាន់នាក់។ អស់អ្នកដែលនៅពេលនោះទទួលត្រារបស់ព្រះ នឹងប្រកាសសារត្រែនៃការព្រមាន ដែលត្រូវបានតំណាងថាជាវេទនាទីបី ហើយក៏ជាការព្រមានរបស់ទេវតាទីបីផងដែរ។ វេទនាទីបីផ្តល់អំណាចដល់សាររបស់ទេវតាទីបី នៅពេលដែលទេវតានោះ ដែលមិនតិចជាងព្រះយេស៊ូវគ្រីស្ទផ្ទាល់ ទ្រង់យាងចុះមក ដោយកាន់សារមួយនៅក្នុងព្រះហស្តរបស់ទ្រង់។
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
នៅពេលដែលយើងកំណត់សម្គាល់ថា វាគឺជាព្រះបន្ទូលទំនាយអំពីវេទនាទីមួយ និងទីពីរ ដែលបានប្រទានអំណាចដល់សាររបស់ទេវតាទីមួយ ហើយជាព្រះបន្ទូលទំនាយអំពីវេទនាទីបី ដែលប្រទានអំណាចដល់សាររបស់ទេវតាទីបី នោះយើងកំពុងកំណត់សម្គាល់ស្នែងបំពង់ថា ជា «ការវិនិច្ឆ័យដែលត្រូវបាននាំមកលើទីក្រុងរ៉ូម ដោយឆ្លើយតបនឹងការបង្ខំឲ្យគោរពថ្ងៃអាទិត្យ»។ ការវិនិច្ឆ័យដោយព្រះហឫទ័យទ្រង់ទាំងនោះ ជាពិសេសស្នែងបំពង់វេទនាបីចុងក្រោយ ស្របគ្នា និងដំណើរស្របគ្នាជាមួយសារព្រមានរបស់ទេវតាបីរូបក្នុងវិវរណៈ ជំពូកដប់បួន។ វេទនាពីរ និងទេវតាពីរ ក្នុងប្រវត្តិសាស្ត្រមីល្លឺរាយ និងវេទនាទីបី និងទេវតាទីបី ក្នុងប្រវត្តិសាស្ត្ររបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់។ នៅក្នុងប្រវត្តិសាស្ត្រដើមនៃទេវតាទីមួយ និងទីពីរ សារអំពីការបើកការវិនិច្ឆ័យ ត្រូវបានប្រទានអំណាចដោយការសម្រេចពេញលេញនៃសាសនាអ៊ីស្លាម ក្នុងវេទនាទីមួយ និងទីពីរ។ នៅក្នុងប្រវត្តិសាស្ត្របញ្ចប់នៃទេវតាទីបី សារដែលប្រកាសអំពីការបិទការវិនិច្ឆ័យ ត្រូវបានប្រទានអំណាចដោយការសម្រេចពេញលេញនៃសាសនាអ៊ីស្លាម នៃវេទនាទីបី។
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Ukuthweswa amandla ekuqaleni nasekupheleni kwamelwa yingelosi yesAmbulo ishumi neshumi nesishiyagalombili, “eyayingengomunye umuntu ngaphandle kukaJesu Kristu.” Umlayezo wangaphandle wobuSulumane kanye nomlayezo wangaphakathi wokwahlulela kuyicilongo lesithathu losizi elingaphandle, kanti umlayezo wangaphakathi wokwahlulela uyicilongo lengelosi yesithathu. Icilongo langaphandle lobuSulumane liyisiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, kanti icilongo langaphakathi lengelosi yesithathu liyiminyaka eyizinkulungwane ezimbili namakhulu amathathu. Kokubili kwafika kwakhala ekuvulweni kokwahlulelwa kwabafileyo, futhi kokubili kwaphinde kwafika ekuvulweni kokwahlulelwa kwabaphilayo.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
மறைவெளிப்படுத்தல் பத்தாம் அதிகாரத்தின் தூதன், இஸ்லாம் குறித்த தீர்க்கதரிசனத்தின் நிறைவேற்றமாக, ஆகஸ்ட் 11, 1840 அன்று இறங்கி வந்தான்; இவ்வாறு இறங்கி வந்ததன்மூலம், இஸ்லாம் குறித்த ஒரு தீர்க்கதரிசனத்தின் நிறைவேற்றத்தோடு மறைவெளிப்படுத்தல் பதினெட்டாம் அதிகாரத்தின் தூதன் இறங்கி வருதலை அந்தத் தூதன் முன்மாதிரியாகக் காட்டினான். 321 ஆம் ஆண்டில் ஞாயிற்றுக்கிழமைச் சட்டத்தின் கலகத்தின் மேல் தேவன் நிகழ்த்திய நியாயத்தீர்ப்பும், பின்னர் மீண்டும் 538 ஆம் ஆண்டில் நிகழ்த்திய அவருடைய நியாயத்தீர்ப்பும் முதல் ஆறு எக்காளங்களால் பிரதிநிதித்துவப்படுத்தப்படுகின்றன; விரைவில் வரப்போகிற ஞாயிற்றுக்கிழமைச் சட்டக் கலகத்திற்கான அவருடைய நியாயத்தீர்ப்பு ஏழாம் எக்காளத்தால் பிரதிநிதித்துவப்படுத்தப்படுகிறது; அது மூன்றாம் ஐயோவாகவும், மூன்றாம் தூதனாகவும் இருக்கிறது. அக்டோபர் 22, 1844 அன்று நியாயத்தீர்ப்பின் ஆரம்பத்தைக் குறித்த எச்சரிக்கைச் செய்தியும், 9/11 அன்று உயிரோடிருக்கிறவர்களின் நியாயத்தீர்ப்பைக் குறித்த எச்சரிக்கைச் செய்தியும், ஜோன்ஸ் அமைத்துக் காட்டிய வரிசையில் ஏழாம் தூதனால் வல்லமையூட்டப்பட்டன. எட்டாம் மற்றும் ஒன்பதாம் அதிகாரங்களில் ஆறு எக்காளத் தூதர்கள் உள்ளனர்; பின்னர் பத்தாம் அதிகாரத்தில், இயேசு கிறிஸ்துவைத் தவிர வேறு யாருமல்லாத அந்தத் தூதன் இறங்கி வருகிறார். அவர் அந்தத் தூதர்களின் வரிசையில் ஏழாமவர்; அவரைத் தொடர்ந்து பதினொன்றாம் அதிகாரத்தில் மூன்றாம் ஐயோ வருகிறது; அதுவே 1844 இல் ஒலிக்கத் தொடங்கிய ஏழாம் எக்காளம் ஆகும்; ஆனாலும் அது தூதர்களின் தொடரில் எட்டாமதாக இருந்து, மறைவெளிப்படுத்தல் பதினான்காம் அதிகாரத்திலுள்ள ஒன்பதாம், பத்தாம், பதினொன்றாம் தூதர்களிடத்திற்கு வழிநடத்துகிறது.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Sa karere twazyèm zanj lan pa ka izole ak mesaj premye ak dezyèm zanj yo, men li pa ka separe non plis ak sèt twonpèt jijman Bondye yo kont apostazi. Premye kat twonpèt jijman yo nan chapit uit Revelasyon an idantifye depafini pwogresif Wòm oksidantal la apre premye lwa dimanch Konstanten an an 321, epi yo te kòmanse lè li te divize anpi a an lès ak lwès an 330.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“አገራችን በሕግ አውጪ ምክር ቤቶቿ ውስጥ በሰዎች የሃይማኖት መብቶች ጉዳይ ሕሊናቸውን ለማስገደድ ሕጎችን ሲያወጣ፣ የእሑድን መጠበቅ ሲያስገድድ፣ ሰባተኛውን ቀን ሰንበት በሚጠብቁ ላይም ጭቆና የተሞላ ኃይል ሲያውል፣ የእግዚአብሔር ሕግ በአገራችን ውስጥ በሁሉም ተግባራዊ አቅጣጫ እንደ ተሻረ ይቈጠራል፤ እናም ብሔራዊ ክህደት በብሔራዊ ጥፋት ይከተላል።” Review and Herald, December 18, 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern, was brought to its end progressively. The demise of Western Rome under the first four trumpets by 476 represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and end at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Ƙa’idar cewa ridda ta ƙasa tana jawo halakar ƙasa ta fara tabbata a kan ƙasar Constantine tun daga ƙahoni huɗu na farko, waɗanda suka kawo ƙarshen Roma ta Yamma zuwa shekara ta 476. Roma ta Gabas ta kai ga ƙarshenta a shekara ta 1453, duk da cewa, bisa ga annabci, ta riga ta rasa ikon mulkin kanta a matsayin ƙasa a ranar 27 ga Yuli, 1449. Saɓanin Babila, wadda aka hambarar da ita cikin dare guda, an kawo ƙarshen Roma, duka ta Yamma da ta Gabas, mataki-mataki. Rugujewar Roma ta Yamma ƙarƙashin ƙahoni huɗu na farko zuwa shekara ta 476 tana wakiltar rugujewar Tarayyar Jihohin Amurka ƙarƙashin ƙahoni huɗu, wadda a wani mataki take wakiltar tsararraki huɗu na Tarayyar Jihohin Amurka waɗanda suka fara a shekara ta 1798 kuma suke ƙarewa a lokacin dokar Lahadi. Waɗannan tsararraki huɗu suna daidaituwa da tsararraki huɗu na ƙungiyar Adventist, waɗanda suke daidaituwa da ikilisiyoyi huɗu na farko a sura ta biyu ta Ru’ya ta Yohanna, da abubuwan banƙyama huɗu masu ƙara tsananta a sura ta takwas ta Ezekiyel, da kuma taguwoyin fari huɗu a littafin Yowel.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Mert amai hwe, Bawipa Pathianin, “Jerusalem chungah ka rawn thlah chuan ka riahna thil hrehawm pali—chem, leh rilru ngaihthlakna, leh sarang hrehawm, leh natna hrik inthlahna—mi leh ran aṭanga tihboral tûrin; chu chu engtin nge a kham loh ang?” Ezekiel 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and Eastern Rome, in prophetic relation to Western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was Western Rome.
Ƙahoni na biyar da na shida sun rushe Daular Roma ta Gabas, kuma Daular Roma ta Gabas, a dangantakarta ta annabci da Daular Roma ta Yamma, tana wakiltar gwamnati. Daular Roma ta Yamma tana wakiltar ikilisiya. Daular Roma ta Yamma kuma tana wakiltar Amurka, wadda ake fara cin galaba a kanta, kamar yadda aka yi wa Daular Roma ta Yamma.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Gdy Ameryka, kraina wolności religijnej, zjednoczy się z papiestwem, aby gwałcić sumienie i zmuszać ludzi do oddawania czci fałszywemu sabatowi, ludzie w każdym kraju na całym świecie zostaną skłonieni, by pójść za jej przykładem.” Testimonies, tom 6, s. 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Awọn ipè mẹ́rin àkọ́kọ́ dúró fún àwọn ìran mẹ́rin ti ìtàn Amẹ́ríkà, àti nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá ṣubú, ilẹ̀ ológo náà ti ẹsẹ̀ kọkànlélógójì ti Dáníẹ́lì mọ́kànlá yóò ṣẹ̀ṣẹ̀ ṣubú, àti ìdènà tí ó tẹ̀ lé e ni Ejibiti, àmì ìṣàpẹẹrẹ fún ìyókù àwọn orílẹ̀-èdè ayé. Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, tí wọ́n jẹ́ àwọn ọba mẹ́wàá náà, yóò sì gbà láti fi ìjọba keje wọn fún ìjọ papacy, nítorí “àkókò díẹ̀—wákàtí kan,” nínú Ìfihàn mẹ́tàdínlógún. Èyí ń ṣẹlẹ̀ ní ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, nígbà tí ó ṣe ìlérí ìdajì ìjọba rẹ̀. Ní ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, ní wákàtí náà ni ìkọ̀wé ọwọ́ fi hàn lórí pilasita àwọn ògiri, a sì pa Bẹliṣásárì. Wákàtí náà dé ní òfin Ọjọ́-Àìkú, ó sì ń bá a lọ títí di ìparí àkókò ìdánwò ènìyàn. A ṣẹ́gun ìjọba keje náà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìparun ògiri Constantinople tí wọ́n wó lulẹ̀ ní ọdún 1453. Láti òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ní 1449, títí dé ìṣubú Constantinople ní 1453 jẹ́ ọdún àmì ìṣàpẹẹrẹ mẹ́rin. Ìjọ papacy gba ọgbẹ́ ikú rẹ̀ ní 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Katika Danieli kumi na moja mstari wa arobaini, upapa ulianguka mwaka 1798, wakati wa mwisho. Kisha mfalme wa kusini akaanguka mwaka 1989, wakati wa mwisho. Marekani huanguka katika mstari wa arobaini na mmoja, na Misri huanguka katika mstari wa arobaini na miwili, na upapa hufikia anguko lake la pili na la mwisho katika mstari wa arobaini na tano.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Từ sự hưng thịnh và suy vong của các quốc gia như đã được bày tỏ rõ ràng trong các sách Đa-ni-ên và Khải Huyền, chúng ta cần phải học biết rằng mọi vinh quang chỉ thuộc bề ngoài và thế gian đều vô giá trị biết bao. Ba-by-lôn, với tất cả quyền lực và sự huy hoàng của nó, điều mà từ đó đến nay thế giới chúng ta chưa từng lại được chứng kiến,—quyền lực và sự huy hoàng mà đối với dân chúng thời bấy giờ dường như rất vững bền và lâu dài,—đã hoàn toàn qua đi biết bao! Như ‘hoa của cỏ,’ nó đã tàn lụi. Gia-cơ 1:10. Đế quốc Mê-đô–Ba Tư, cùng các vương quốc Hy Lạp và La Mã, cũng đã diệt vong như vậy. Và mọi điều không lấy Đức Chúa Trời làm nền tảng cũng hư mất như thế. Chỉ điều nào gắn liền với mục đích của Ngài và bày tỏ bản tính của Ngài mới có thể tồn tại. Các nguyên tắc của Ngài là những điều vững bền duy nhất mà thế giới chúng ta biết.” Tiên tri và Các Vua, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Ku wa arba’in da ɗaya, faɗuwar Tarayyar Amurka (annabin ƙarya) an yi mata alama ta 1449; kuma a aya ta arba’in da biyu, faɗuwar Masar (macijin) an yi mata alama ta 1453, sa’an nan kuma papanci (dabbar) ya zo ga ƙarshe ba tare da wani ya taimake shi ba, kamar yadda 1798 ta yi masa alama. An kakkarya annabin ƙarya da macijin ta wurin ikonin ƙaho, kuma an kakkarya dabbar ta wurin ikon maciji.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicanism in the earth beast began in 1798 and end at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Lamba huɗu alama ce ta tarwatsewar masarauta. Masarautar Iskandari ta tarwatse zuwa masarautu huɗu, Masar kuma ta faɗi a Bahar Maliya a tsara ta huɗu, Isra’ila kuma tana yi wa rana sujada a cikin abin ƙyama na huɗu a Ezekiyel sura ta takwas. Tsararraki huɗu na Furotestantanci da tsarin jamhuriya a dabbar ƙasa sun fara a shekara ta 1798 kuma za su ƙare ga ƙahonin biyu a lokacin dokar Lahadi da za ta zo ba da jimawa ba. Hukunce-hukunce huɗu masu tsanani na Ezekiyel a kan Urushalima suna kwatanta hukunce-hukunce huɗu a kan Tarayyar Jihohin Amurka, kuma waɗannan hukunce-hukunce huɗu a kan masarauta ta shida ta annabcin Littafi Mai Tsarki suna nuni a alamance ga shekaru huɗu daga 1449 zuwa 1453, sa’ad da masarauta ta bakwai ta annabcin Littafi Mai Tsarki take yarda ta ba wa mulkin Fafaroma rabin masarautarta a cikin haɗin gwiwar coci da gwamnati wanda karuwar Taya take sarauta a kansa.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Miaka minne ya 1449 hadi 1453 inawakilisha kuangamia kwa ufalme wa saba katika sheria ya Jumapili, na pia inawakilisha kipindi cha kuangamia kwa ufalme wa nane tangu sheria ya Jumapili hadi kufungwa kwa muda wa rehema. Kutiishwa kwa Misri, ambaye ni ulimwengu na pia yule joka anayekabidhiwa upapa, ni fraktali katika mwanzo wa kipindi kinachoashiriwa na miaka minne ya 1449 hadi 1453. Hili linatambulisha kuanguka kwa Konstantinopoli katika sheria ya Jumapili, na kisha tena wakati Mikaeli anaposimama. Mikaeli anaposimama, malaika wale wanne wanaachiliwa kikamilifu kulingana na uvuvio.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Na ga cewa mala’iku huɗu za su riƙe iskokin huɗu har sai aikin Yesu ya cika a cikin Wuri Mai Tsarki, sa’an nan kuwa annobai bakwai na ƙarshe za su zo.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth, we will consider the second woe in the context of applying it at the soon-coming Sunday law.
Sassa huɗu na masarautar Alexander, ƙahoni huɗu a kan Roma ta Yamma, iskoki huɗu da aka saki a kan Roma ta Gabas, hukunce-hukunce huɗu masu tsanani a kan Urushalima, iskoki huɗu da za a saki sa’ad da mulkin Fafaroma ya kai ƙarshensa ba tare da wani da zai taimake shi ba. Bayan bayyana waɗannan alamomin annabci, za mu yi la’akari da kaito na biyu a mahallin danganta shi da lokacin dokar Lahadi da ke dab da zuwa.
The Council of Florence
Majalisar Florence
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
Năm 1439, tại Công đồng Florence (cũng gọi là Liên hiệp Florence), các đại diện của Giáo hội Chính Thống Đông phương (do Hoàng đế Byzantine John VIII Palaiologos và Thượng phụ Constantinople lãnh đạo) đã ký một sắc lệnh hiệp nhất chính thức với Giáo hội Công giáo Rôma. Họ đồng ý công nhận Giáo hoàng Rôma là thủ lãnh (thẩm quyền tối cao) của toàn thể Giáo hội.
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. Ephesians 5:23.
Gama miji shi ne shugaban mata, kamar yadda Almasihu shi ne shugaban Ikilisiya; shi kuma ne Mai-ceton jiki. Afisawa 5:23.
The Nicene Creed
Aminya y’i Nikeya
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Umwami n’Umupatriyarika bemeye “ingingo ya Filioque” mu Isezerano ry’Ukwemera rya Nikea, yari inyongera yongewe ku Isezerano ry’Ukwemera rya Nikea, ivuga ko Roho Mutagatifu akomoka kuri Data no ku Mwana. Isezerano ry’Ukwemera rya Nikea ni kimwe mu byemezo by’ingenzi cyane kandi byakoreshejwe cyane mu mateka y’ukwemera Gatolika. Isezerano ry’Ukwemera rya Nikea ni incamake yemewe y’imyizerere shingiro ya Gatolika. Mu ntangiriro ryanditswe kugira ngo rirengere ukuri ku byerekeye uwo Yesu Kristu ari we. Mu mwaka wa 325, havutse impaka zikomeye kuko umutambyi witwaga Ariyo yigishaga ko Yesu yaremwe n’Imana Data kandi ko atari Imana byuzuye.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first, is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Sarkin sarakuna Constantine ya kira Majalisar Nicaea ta Farko domin a warware batun. Majalisar ta tabbatar da ƙarfi cewa Yesu cikakken Allah ne, “mai ainihi ɗaya” da Uba. Daga baya an faɗaɗa Furucin Bangaskiyar a Majalisar Constantinople a shekara ta 381. Ya kamata a lura a nan cewa an kafa Furucin Bangaskiyar Nicaea a tarihin Constantine na Farko, kuma zai zama batun da zai shafi Constantine na ƙarshe, wato Constantine na Goma Sha Ɗaya, wanda shi ne sarkin sarakuna na ƙarshe na Daular Byzantine ta Gabas. Ana yawan gabatar da Constantine Mai Girma, wanda shi ne na farko, a matsayin wanda ake magana a kansa a cikin annabcin Littafi Mai Tsarki. Shi ne mai mulki a farkon daular gabas, saboda haka yana zama alamar mai mulki a ƙarshen daular gabas. Dole ne mai nazarin annabci ya lura da cewa Furucin Bangaskiyar Nicaea wani ɓangare ne na tarihin farkon daular da na ƙarshenta, idan ya fahimci ƙa'idar alfa da omega.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
Á 381-ban a niceai hitvallást kiegészítették a tisztítótűz tanával, az Eucharisztia tanával, valamint jóváhagyták a kovásztalan kenyér használatát az Eucharisztiában, ami latin gyakorlat volt. A 381-es hitvallás elfogadta az eredendő bűnről és a túlvilágról szóló katolikus értelmezést is. E kulcsfontosságú mondattal zárult: „Azt is meghatározzuk, hogy a szent apostoli szék és a római pápa elsőbbséget élvez az egész világ fölött, és Krisztus igaz helytartója.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Vijeće u Firenci potpisalo je još jednu obnovljenu verziju 6. srpnja 1439., četrnaest godina prije nego što je Carigrad pao pod osmanske Turke 1453. godine. Unija je potpisana pod snažnim političkim pritiskom. Bizantsko Carstvo očajnički je tražilo vojnu pomoć sa Zapada protiv nadirućih Osmanlija. Kada su se grčki izaslanici vratili kući, većina klera, monaha i običnog puka na Istoku snažno je odbacila taj sporazum. Većina biskupa koji su ga potpisali poslije je povukla svoju potporu. Unija nikada nije bila u cijelosti provedena te ju je Istočna pravoslavna Crkva u sljedećim godinama službeno odbacila. U vrijeme pada Carigrada 1453. godine, unija je već bila faktički propala. Povjesničari je često opisuju kao političku uniju koja je propala zbog dubokog teološkog, kulturnog i narodnog otpora.
At the First Council of Nicaea of 325, the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
A Majalisar Nicaea ta Farko da aka gudanar a shekara ta 325, an amince da Furucin Bangaskiyar Nicaea. An nuna wannan shekaru biyar kafin shekara ta 330, lokacin da shekaru 360 na Daniyel sura ta goma sha ɗaya, aya ta ashirin da huɗu, waɗanda aka wakilta a matsayin “lokaci”, suka ƙare.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Akaronka amahoro ndetse no mu hantu habyibushye cyane h’intara; kandi azakora ibyo ba sekuruza be batigeze bakora, ndetse n’abo ba sekuruza babo; azabagabanyiriza iminyago, n’ibyasahuwe, n’ubutunzi: koko azategura imigambi ye yo kurwanya ibihome bikomeye, ariko igihe gito. Daniyeli 11:24.
The years 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Shekarun 31 kafin haihuwar Almasihu da 330 dukansu suna nuna “lokacin da aka ƙayyade” a ayoyi na ashirin da bakwai da na ashirin da tara na Daniyel sura ta goma sha ɗaya.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Izinhliziyo zawo womabili la makhosi ziyakuba ngukwenza okubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokho akuyikuphumelela, ngokuba ukuphela kusekhona ngesikhathi esimisiweyo. … Ngesikhathi esimisiweyo uyakubuya, eze ngaseningizimu; kodwa akuyikuba njengakuqala, noma njengakamuva. Daniyeli 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of Eastern Rome are represented by the first and last emperors named Constantine. The alpha and omega of the prophetic line of Eastern Rome, called the Byzantine Empire, is connected to the ending of the three hundred and sixty years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC, Mark Antony and Augustus Caesar spoke lies at one table that did not prosper. Before the year 330, in 325, the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Sarakunan daula na farko da na ƙarshe, masu suna Constantine, su ne suke wakiltar farkon (330) da ƙarshen (1449–1453) layin annabcin Roma ta Gabas. Alfa da Omega na layin annabcin Roma ta Gabas, wadda ake kira Daular Byzantine, suna da alaƙa da ƙarshen shekaru ɗari uku da sittin da Daular Roma ta yi mulki da cikakken iko, tun daga yaƙin Actium a shekara ta 31 kafin haihuwar Almasihu har zuwa shekara ta 330, sannan daga nan zuwa shekara ta 1453. Kafin yaƙin Actium a shekara ta 31 kafin haihuwar Almasihu, Mark Antony da Augustus Caesar sun faɗi ƙaryace-ƙaryace a tebur ɗaya, amma ƙaryace-ƙaryacen ba su yi nasara ba. Kafin shekara ta 330, a shekara ta 325, an amince da Furucin Bangaskiyar Nicaea. Kafin shekara ta 1453, an amince da sigar da aka sabunta ta ainihin wannan Furucin Bangaskiyar Nicaea ɗin. Kafin shekara ta 31 kafin haihuwar Almasihu, ’yan siyasa biyu sun faɗi ƙaryace-ƙaryace a tebur ɗaya. A shekara ta 325, an faɗi ƙaryace-ƙaryacen ruhaniya a tebur ɗaya. Waɗannan shaidu biyu suna bayyana ƙaryace-ƙaryacen siyasa da na ruhaniya waɗanda aka amince da su a shekara ta 1439 a Majalisar Florence. An kira wannan Furucin Bangaskiyar Nicaea da aka sabunta Dokar Haɗin Kai.
The first waymark of lies at one table came before 31 BC and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome, against a confederacy of a man and woman representing Egypt. The second set of lies was in 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented Western and Eastern Rome, with Eastern Rome seeking a political goal by agreeing to a religious argument. 31 BC, followed by 330 and then 1453, represents a triple application of the line of Rome.
Alamar hanya ta farko da ta shafi faɗin ƙaryace-ƙaryace a tebur guda ta bayyana kafin shekara ta 31 kafin haihuwar Kristi, kuma ta kasance tsakanin ɓangarorin siyasa biyu na Roma ta arna. Lokacin da aka ƙayyade wa waɗannan ƙaryace-ƙaryace shi ne shekara ta 31 kafin haihuwar Kristi, kuma lamarin ya ƙunshi Augustus, alamar Roma, a hamayya da ƙawancen wani namiji da wata mace waɗanda suke wakiltar Masar. Kashi na biyu na ƙaryace-ƙaryacen ya kasance a shekara ta 325, kuma lokacin da aka ƙayyade shi ne shekara ta 330. Kashi na uku na ƙaryace-ƙaryacen ya kasance a shekara ta 1439, kuma lokacin da aka ƙayyade shi ne shekarun 1449–1453. Waɗanda suke a teburin a shekara ta 1439 suna wakiltar Roma ta Yamma da Roma ta Gabas, inda Roma ta Gabas take neman cimma wata manufa ta siyasa ta hanyar amincewa da wata hujja ta addini. Shekara ta 31 kafin haihuwar Kristi, wadda shekara ta 330 ta biyo baya, sannan shekara ta 1453, tana wakiltar yin amfani da layin Roma sau uku.
The political threat of the alliance of Mark Antony and Cleopatra typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Barazanar siyasa ta ƙawancen Mark Antony da Cleopatra ta kasance alamar annabci ta barazanar ruhaniya ta karkatacciyar koyarwar Ariyanci a shekara ta 325, wadda ita kuma ta kasance alamar annabci ta barazanar siyasa da addini ta Turkawan Musulmi a shekara ta 1439.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Sorusokoke z’Idini ya Nikeya ni ibinyoma, kandi nta kuri na guke kurimo. Inyandiko yashyizweho umukono ku wa 6 Nyakanga 1439, mu Nama ya Florence, yiswe Itegeko ry’Ubumwe kandi yagereranyaga ibinyoma bimwe n’ibirenzeho. Igihe intumwa zasubiraga i Konstantinopoli mu 1439, zakiranywe uburakari n’ibirego by’ubugambanyi. Imvugo yakwirakwiriye iti: “Igitambaro cyo ku mutwe cy’Abaturukiya kiruta ingofero y’Umushumba wa Papa.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Ẹ̀wọ̀n náà ni a fọwọ́ sí ní pàtàkì nítorí pé Ọba Byzantium ń fẹ́ ìrànlọ́wọ́ ológun láti ọ̀dọ̀ Ìwọ̀ Oòrùn lọ́nà àìnírètí gidigidi lòdì sí àwọn Ottoman. Nígbà tí ó di mímọ̀ pé ìrànlọ́wọ́ ológun díẹ̀ gan-an (tàbí pé kò sí rárá) ni yóò wá, ìtìlẹ́yìn fún ẹ̀wọ̀n náà tú ká. Ní ọdún 1450–1451, ọ̀pọ̀ sínọ́ọ̀dù Ìlà Oòrùn kọ ẹ̀wọ̀n náà sílẹ̀, àti lẹ́yìn tí Constantinople ṣubú ní 1453, a kọ̀ ọ́ sílẹ̀ pátápátá. Ìparí gidi ti Ìpinnu Ẹ̀wọ̀n ti Florence ni Ìjọ Ọ́tọ́dọ́ọ̀sì ti Ìlà Oòrùn ka sí àpéjọ kan tí ó kùnà tí a sì ti kọ̀ sílẹ̀. Wọ́n kò mọ̀ ọ́n gẹ́gẹ́ bí ohun tí ó ní ìfaramọ́. Ṣùgbọ́n, Ìjọ Roman Catholic ṣì ka a sí àpéjọ àgbáyé tí ó ní ìfaramọ́.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299, and ended on July 27, 1449.
Muna shimfiɗa tsarin tunani domin fahimtar yadda siffofin annabci na kaito na biyu suke maimaituwa a tarihin kaito na uku. Annabcin shekaru ɗari da hamsin na kaito na farko ya fara a ranar 27 ga Yuli, 1299, ya kuma ƙare a ranar 27 ga Yuli, 1449.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453, when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
An haifi Constantine XI Palaiologos a shekara ta 1404, kuma ya yi sarauta daga Janairun 1449 zuwa 29 ga Mayu, 1453. Shi ne sarki na ƙarshe na Daular Roma ta Gabas (Byzantine), wadda ta shafe fiye da shekaru 1,100. Ya jagoranci tsaron Constantinople da jarumtaka a lokacin ƙawanyar da sojojin Ottoman suka yi wa birnin a shekara ta 1453, tare da masu kare birnin kusan 7,000 zuwa 8,000 kacal, suna fuskantar rundunar Mehmed II mai sojoji sama da 80,000. Ya mutu yana yaƙi a kan katangun birnin a ranar 29 ga Mayu, 1453, lokacin da aka ƙwace Constantinople a ƙarshe. Ba a taɓa gano gawarsa da cikakken tabbaci ba. Mutuwarsa ta alamta ƙarshen Daular Roma (wadda ita ce daula ta ƙarshe da ta ci gaba kai tsaye daga daular da Augustus ya kafa a shekara ta 27 kafin haihuwar Almasihu).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
Ana tuna tunawa da shi a tarihin Girka da al’adar Orthodox a matsayin gwarzo — sau da yawa ana kiran sa “Sarkin Marmara” a cikin tatsuniya (imani cewa wata rana zai dawo ya ceci Constantinople).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425 to 1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
John VIII Palaiologos (1392–1448) shi ne sarkin Daular Bizantiyum na biyu daga ƙarshe, wanda ya yi mulki daga 1425 zuwa 1448. Shi ne babban ɗan Sarki Manuel II Palaiologos, kuma yayan Constantine XI. John VIII ya shafe mafi yawan shekarun mulkinsa yana ƙoƙari tuƙuru don ceto Daular Bizantiyum, wadda ke dab da rugujewa, daga hannun Usmaniyawa. A 1439, ya je Italiya da kansa, ya kuma shugabanci Majalisar Florence, inda shi da tawagar Cocin Ortodoks na Gabas suka amince na ɗan lokaci su sake haɗewa da Cocin Katolika na Roma, su kuma amince da Paparoma a matsayin shugaban Coci. Constantine Mai Girma shi ma ya taɓa shugabantar Majalisar Nicaea. John VIII ya yi fatan wannan haɗewa da shugabancin Paparoma zai samar da taimakon soja daga ƙasashen Yamma don tunkarar Turkawa, amma an yi matuƙar ƙin wannan haɗin a can Constantinople, kuma daga ƙarshe ya ci tura. John VIII ya rasu a 1448 (mutuwar ajali), shekaru biyar kacal kafin faɗuwar Constantinople a 1453. Daga nan ɗan’uwansa Constantine XI ya zama sarki, kuma ya mutu yana kare birnin.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
យ៉ូហានទី VIII បានសោយទិវង្គតនៅឆ្នាំ 1448 ហើយប្អូនប្រុសរបស់ទ្រង់ គឺ កុងស្តង់ទីនទី XI ត្រូវបានជ្រើសតាំងជាព្រះរាជសម្បត្តិបន្ត។ ដល់ឆ្នាំ 1448 អាណាចក្រប៊ីហ្សង់ទីនបានតូចចង្អៀតក្លាយជារដ្ឋចំណុះមួយ ហើយអូតូម៉ង់មានឥទ្ធិពលយ៉ាងសំខាន់លើអ្នកដែលអង្គុយលើបល្ល័ង្កនៅកុងស្តង់ទីនូបុល។ នៅថ្ងៃទី 27 ខែកក្កដា ឆ្នាំ 1449 ព្រឹត្តិការណ៍នយោបាយដ៏សំខាន់យ៉ាងខ្លាំងមួយបានកើតឡើងក្នុងឆ្នាំចុងក្រោយៗនៃអាណាចក្រប៊ីហ្សង់ទីន។ ព្រះចក្រពត្តិប៊ីហ្សង់ទីន យ៉ូហានទី VIII ប៉ាឡៃអូឡូហ្គូស បានសោយទិវង្គតមុននោះក្នុងឆ្នាំ 1448។ ប្អូនប្រុសរបស់ទ្រង់ គឺ កុងស្តង់ទីនទី XI ប៉ាឡៃអូឡូហ្គូស (ព្រះចក្រពត្តិចុងក្រោយ) ត្រូវបានប្រកាសជាព្រះចក្រពត្តិនៅកុងស្តង់ទីនូបុល។ ទោះជាយ៉ាងណា មុនពេលកុងស្តង់ទីនទី XI ឡើងគ្រងរាជ្យជាផ្លូវការ ទ្រង់បានចាត់បញ្ជូនរាជទូតទៅកាន់សុលតង់អូតូម៉ង់ (មូរ៉ាដទី II) ហើយសុំការអនុញ្ញាតដើម្បីសោយរាជ្យ។ សុលតង់បានប្រទានការអនុញ្ញាតនោះ ហើយមានតែបន្ទាប់ពីនោះប៉ុណ្ណោះ ទើបកុងស្តង់ទីនទី XI ត្រូវបានអភិសេកជាផ្លូវការ និងទទួលស្គាល់ថាជាព្រះចក្រពត្តិ។ សកម្មភាពនេះត្រូវបានមើលឃើញថាជាការបោះបង់ឯករាជ្យភាពរបស់ប៊ីហ្សង់ទីនដោយស្ម័គ្រចិត្ត។ ជាលើកដំបូង ព្រះចក្រពត្តិប៊ីហ្សង់ទីនមួយអង្គបានទទួលស្គាល់ដោយបើកចំហថា ទ្រង់គ្រប់គ្រងរាជ្យតែដោយការអនុញ្ញាតពីជនទួរគីអូតូម៉ង់ប៉ុណ្ណោះ។ ត្រឹមតែបួនឆ្នាំបន្ទាប់មក គឺនៅឆ្នាំ 1453 កុងស្តង់ទីនូបុលបានធ្លាក់ទៅក្នុងកណ្ដាប់ដៃអូតូម៉ង់។
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon-coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel, and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar bayan 27 ga Yuli, 1449, wato a ranar 11 ga Agusta, 1840, Turkawa sun nemi kariya daga Masar ta hanyar miƙa wuya ga manyan ƙasashen Turai huɗu, ta haka suka cika annabcin sa’a ɗaya, rana ɗaya, wata ɗaya da shekara ɗaya. Yanzu mun shimfiɗa tsarin hujja don a danganta kaito na farko da na biyu da lokacin dokar Lahadi da ke gab da zuwa. Bitrus, a matsayinsa na alamar mutum dubu ɗari da arba’in da huɗu, yana wakiltar ƙungiyar mala’ika na uku, William Miller kuma yana wakiltar ƙungiyar mala’iku na farko da na biyu. Dukan ƙungiyoyin biyu suna da alaƙa da “mabuɗai.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Và Ta sẽ đặt chìa khóa nhà Đa-vít trên vai người; người sẽ mở ra, không ai đóng lại được; người sẽ đóng lại, không ai mở ra được. Ê-sai 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
လည်း ငါသည် သင်အား ဆိုသည်ကား၊ သင်သည် ပေတရုဖြစ်၏။ ဤကျောက်ပေါ်၌ ငါ၏အသင်းတော်ကို ငါတည်ဆောက်မည်။ ဟာဒေ၏ တံခါးများသည် ထိုအသင်းတော်ကို မနိုင်မကျော်လွှားနိုင်ကြလိမ့်မည်။ ထို့ပြင် ကောင်းကင်နိုင်ငံတော်၏ သော့များကို သင်အား ငါပေးမည်။ မြေကြီးပေါ်၌ သင်ချည်နှောင်သမျှသည် ကောင်းကင်၌ ချည်နှောင်ထားလျက်ရှိမည်။ မြေကြီးပေါ်၌ သင်ဖြေလွှတ်သမျှသည် ကောင်းကင်၌ ဖြေလွှတ်ထားလျက်ရှိမည်။ မဿဲ ၁၆း၁၈၊ ၁၉။
We will approach the battle of Nineveh in the next article not only as the “key” that opens the bottomless pit, but also as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Za mu yi nazarin yaƙin Nineba a talifi na gaba ba kawai a matsayin “mabuɗin” da yake buɗe ramin da ba shi da matuƙa ba, har ma a matsayin mabuɗin annabci da yake daidaita dukan shaidar Daniyel sura ta goma sha ɗaya cikin cikakken tsari. A mafarkin Miller, “mabuɗin” da aka maƙala a jikin akwatin shi ne hanyar da Miller yake bi wajen nazarin Littafi Mai Tsarki. Yin amfani da ayoyin Littafi Mai Tsarki a matsayin hujjoji kan tarihin mabiyan Miller, haɗe da “layi bisa layi” a tarihin mala’ika na uku, shi ne mabuɗin da yake ba mabuɗin Ru’ya ta Yohanna sura ta tara damar buɗe ɓoyayyen tarihin saƙon waje na aya ta arba’in, ya kuma daidaita shi cikin tsari.
We will continue our considerations in the next article.
Za mu ci gaba da nazarinmu a talifi na gaba.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Nabiiyaafitti, girriin girra keessa jiru, bifa uumamoota jiraatoo isaanii wajjin walitti hidhatanis, hundi isaanii walxaxaa fi hiikamuun isaanii hin danda’amne fakkaatanii turan. Garuu harki Ogummaa Daangaa Hin Qabne sanaa gidduu girrootaa keessatti mul’ata; hojii isaas irraa sirni guutuun ni argama. Girri hundinuu girra biraa hundumaa wajjin waliigaltee guutuu keessatti hojjeta.” Testimonies to Ministers, 214.