Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Wakua vile Agosti 11, 1840, ilivyothibitisha kanuni zilizokubaliwa na Miller, ndivyo baada ya Septemba 11, 2001 ilivyoonekana kwa wale waliokuwa tayari kuona, kwamba kanuni za kinabii zilizokubaliwa na Future for America zilikuwa ndiyo mbinu ya kweli ya kibiblia ya mvua ya masika, kama ilivyowekwa katika Isaya sura ya ishirini na nane. Matumizi ya mstari wa matengenezo juu ya mstari wa matengenezo, kama ilivyowekwa katika historia takatifu, yalithibitisha kwamba Septemba 11, 2001, ulikuwa urudio wa Agosti 11, 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
هات ديت كه چنانكه آن فريشتهٔ زورمندِ مكاشفهٔ ده در سال 1840 فرود آمد، او فرود آمدنِ خويش را در سال 2001 نمونهوار نشان داد. هر دو فريشته در هنگامي فرود آمدند كه نبوتي دربارهٔ اسلام به انجام ميرسيد. سپس جنبش رشد كرد، زيرا مردان و زنان به كارآييِ آن روش پاسخ دادند. رهبريِ اَدوِنتيسمِ روزِ هفتمِ لائوديكيايي در زمانِ آخر در سال 1989 كنار گذاشته شد، و اكنون آن كليسا وارد فرايند نهاييِ آزمونِ خود شد، آنگاه كه خداوند آغاز كرد جنبشِ فريشتهٔ سوم را برگزيند تا سخنگويانِ ايامِ آخرِ او باشند.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
یەکێک لە سەرەکیترین یاساکانی ئەو یاسایانەی بۆ ڕۆژانی کۆتایی درابوون، جێبەجێبوونی سێلایەنی پێشبینی بوو. بە تایبەتی لەو کاتەدا، جێبەجێبوونی سێلایەنی ئەو سێ نەهامەتییە وا بوو کە بە ڕوونی ڕووداوی 11ی ئەیلوولی 2001ی پشتڕاست دەکرد. کاتێک ئەو ڕاستییە بە دڵسۆزی لێکۆڵینەوەی لێ کرا، ئەوانەی لەو کاتەدا بە دڵانی بەدواداگەڕی ڕاستی، بەرەو «ڕێگا کۆنەکان»ی یەرمیایاس ڕێبەرایەتی دەکران، جێبەجێبوونی پێشبینی، لەگەڵ دروستیی ئەو یاسایانەی لێکدانەوەی پێشبینی کە لە لایەن بزووتنەوەی فریشتەی سێیەمەوە پەسەند کرابوون، وەک شتێکی دروست ناسرا.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Kwabonwa ko imyumvire iboneye y’abapayiniya ku byerekeye amateka y’ishyano rya mbere ryo mu Ibyahishuwe igice cya cyenda yagereranyaga Isilamu. Umuhanuzi w’ibinyoma Mohammed yabonwaga ko ari we mwami w’ayo mateka. Muri ayo mateka Isilamu yari gutera Ubwami bw’Abaroma, kandi uburyo bwabo bw’intambara bwaramenyekanye by’umwihariko nk’ubwo gutera mu buryo butunguranye kandi butitezwe. Muri urwo rwego, byumvikanaga ko uburyo nyirizina bw’intambara bwa Isilamu bwatanze inkomoko z’ijambo “assassin” ku rwego rw’iyigamajwi. Muri ayo mateka Isilamu yari kugirira nabi ingabo z’Abaroma, kandi icyo gihe cyasojwe munsi y’umurongo w’ubuhanuzi bw’igihe bw’imyaka ijana na mirongo itanu. Igihe ubwo buhanuzi bw’igihe bwarangiraga ku wa 27 Nyakanga 1449, ubuhanuzi bw’igihe n’amateka by’ishyano rya kabiri byahise bitangira.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Yikando kingi kikwisa ni ushahidi wa wakati wa unabii wa miaka mia tatu na tisini na mmoja na siku kumi na tano, uliofikia mwisho wake tarehe 11 Agosti, 1840. Katika historia hiyo mtawala aliyewakilisha kazi ya kinabii ya Uislamu alikuwa Ottman, ambaye alikuwa ametanguliwa kwa mfano na Mohammed katika historia ya ole wa kwanza. Sura ya tisa yasema ya kuwa katika historia ya ole wa pili, Uislamu ungeua majeshi ya Rumi. Bado wangetumia namna ile ya vita, wakishambulia kwa ghafla na bila kutazamiwa, lakini katika historia hiyo baruti ilivumbuliwa na kutumiwa kwa mara ya kwanza; kwa hiyo ole wa pili uliwakilisha namna ya vita iliyoonyeshwa na shambulio la ghafula la muuaji, tena pamoja na hayo ilijumuisha vilipuzi.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Ku ya 11 Nzeri 2001, ishyano rya gatatu rya Isilamu ryagwiririye mu buryo butunguranye ingabo z’umwuka za Roma rikoresheje ibiturika. Icyo gikorwa cyaranze itangiriro ry’imirongo myinshi y’ukuri kw’ubuhanuzi, ariko cyari cyaramaze gushyirwaho neza gishingiye ku batangabuhamya babiri babanje b’ishyano rya mbere n’iry’ishyano rya kabiri. Icyo gikorwa cyagaragaje mu buryo bweruye ko nk’uko guhabwa imbaraga kw’amateka y’Abamilerite yo ku ya 11 Kanama 1840, igihe ubuhanuzi bwa Isilamu bw’ishyano rya kabiri bwasohoraga kandi marayika wo mu Byahishuwe 10 akamanuka, ni ko kandi igihe ubuhanuzi bwa Isilamu bw’ishyano rya gatatu bwageraga, byaranze kumanuka kwa marayika wo mu Byahishuwe 18 kuri iyo tariki.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kwiza ijambo nilo navuze yuko New York ikwiriye gukurwaho n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Navuze nti, igihe narebaga inyubako nini zizamuka aho, urwego ku rundi, ‘Mbega ibihe biteye ubwoba bizabaho ubwo Uwiteka azahaguruka akanyeganyeza isi bikomeye! Ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohozwa.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako nini zo muri yo zizagushwa hasi no guhindukizwa no kugubikwa k’ububasha bw’Imana. Uko nabyeretswe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe rivuye ku Mwami, ugukora kumwe kw’ububasha bwe bukomeye, kandi ayo mazu y’igitangaza azagwa. Hazabaho ibihe biteye ubwoba ku buryo tudashobora kubyiyumvisha.” Review and Herald, July 5, 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
I kinikilos noon ang Future for America, ng mga handang makakita, bilang kaagapay na katumbas ng kilusang Millerita. Ang Islam ng ikatlong aba ay naging pangunahing sangkap ng mensahe mula sa puntong iyon at magpatuloy. Maliwanag na itinuro ng Inspirasyon na kapag bumaba ang anghel ng Apocalipsis ay darating ang huling ulan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Mvua ya mwisho itamiminwa juu ya watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, na dunia yote itaangazwa kwa utukufu wake.” Review and Herald, Aprili 21, 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
ಯೂದದ ಗೋತ್ರದ ಸಿಂಹನು ಉತ್ತರ ಮಳೆಯ ವಿಶಾಲವಾದ ಅರ್ಥಗ್ರಹಿಕೆಯನ್ನು ತೆರೆಯಲು ಆರಂಭಿಸಿದಾಗ, ಆತನು ತನ್ನ ಜನರನ್ನು ಯೋವೇಲನ ಪುಸ್ತಕದ ಕಡೆಗೆ ನಡೆಸಿದನು; ಅದು ಉತ್ತರ ಮಳೆಯ ಕುರಿತು ಮುಖ್ಯವಾದ ಒಂದು ಉಲ್ಲೇಖಬಿಂದುವಾಗಿದೆ. ಆ ಸಂದರ್ಭದಲ್ಲಿ, 2001ರ ಸೆಪ್ಟೆಂಬರ್ 11ರ ನಂತರ ಈ ಚಳವಳಿಗೆ ಸೇರಿದ್ದ ಆ ಪುರುಷರಲ್ಲಿ ಕೆಲವರು, ಮಧ್ಯರಾತ್ರಿಯ ಕೂಗಿನ ಜಾಗೃತಿಗೆ ಮುನ್ನ ದೇವರ ದ್ರಾಕ್ಷಾಲತೆಯನ್ನು ನಾಶಮಾಡುವ ಯೋವೇಲನ ಕೀಟಗಳು ಇಸ್ಲಾಂವನ್ನು ಸೂಚಿಸುತ್ತವೆ ಎಂದು ನಿರ್ಣಯಿಸಿದರು. ಆ ಕೀಟಗಳು ರೋಮನ್ನೇ ಸೂಚಿಸುತ್ತವೆ ಎಂಬುದನ್ನು ಅವರು ಕಾಣಲಿಲ್ಲ, ಅಥವಾ ಕಾಣಲು ಇಚ್ಛಿಸಲಿಲ್ಲ.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Omusana gukali ngwaji gwaletelwe kwa kumona ukushimikila kwa buprofiti ukwa nshita ishatu pa maye yaya atatu, kwabikile ubufwilisho bwa mu mano ubushalashishiwa ku kulandilila kwabo ukwa kuti utunyama twene twalemelela Uislamu. Nga fyo caba lyonse, lintu ubupilibulo bwa pa bunke bwasuminishiwa, ukukonta Amalembelo kulacitika mu kwesha ukushininkisha intanshi ya mashilu. Mu mulimo wabo wa kushininkisha ukulolekesha kwabo, balangishe ukuti tabalumfwile umulandu wa cishilwa na cifulo caciko.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Mu masomo y’iyobokamana no mu masomo ya Bibiliya, amajambo “ikigereranyo” na “igisohorezo” akoreshwa gusobanura isano iri hagati y’ibintu bibiri, aho kimwe kibanziriza ikindi nk’icyagihanuye cyangwa nk’icyacyerekanye mbere. Iyi nyigisho kenshi ishyirwa mu byiciro byagutse by’“igicucu” n’“ukuri nyakuri.”
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Mu Agano rya Kera, ishusho ni igikorwa, umuntu, cyangwa urwego rugaragaza mbere y’igihe cyangwa rugereranya mbere y’igihe igikorwa gihwanye na cyo, umuntu uhwanye na cyo, cyangwa urwego ruhwanye na rwo mu Agano Rishya. Ikora nk’ikimenyetso kibanziriza ikindi. Icyo ishusho yerekana mu buryo bwuzuye ni cyo cyuzuzo cyangwa ugushyirwa mu bikorwa nyakuri kw’iyo shusho. Ni ukuri nyakuri kwari kwaratangajwe mbere n’iyo shusho. Igitekerezo cya “igicucu” n’“ikintu nyakuri” gihuye n’isano iri hagati y’ishusho n’icyo ishusho yerekana mu buryo bwuzuye. “Igicucu” kigereranya (ishusho), naho “ikintu nyakuri” kigereranya (icyo ishusho yerekana mu buryo bwuzuye).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Nuko rero ntihakagire umuntu ubacira urubanza ku byokurya, cyangwa ku byo kunywa, cyangwa ku by’umunsi mukuru, cyangwa ku by’ukwezi kubonetse, cyangwa ku by’iminsi y’isabato; ibyo ni igicucu cy’ibizaza; ariko umubiri ni uwa Kristo. Abakolosayi 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
شرێعت، چونکە تەنها سێبەری ئەو شتە چاکانەیە کە دێن، نە وێنەی ڕاستەقینەی شتەکان، هەرگیز ناتوانێت بەو قوربانییانەی کە ساڵ دوای ساڵ بەردەوام پێشکەش دەکرێن، ئەوانەی بۆی دێن بە تەواوی کامل بکات. عبرانیەکان 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Seputembala 11, 2001 cibeene ca Joel mbii, ne kumanya kwabushuwa kwa Loma ya papa ngwaashilangwa ku bipuka bine, mwomwo mwa kushininkisha ukubutuka kwa paang’ono-paang’ono kwa Uadventisti wa Laodikea, abaapingananga ukuti ifi bipuka fyali Islam, te kuti fye balepela ukushindika okutaashishiwa pa kusanga kwa inshita shitatu kwa amafintu yatatu ya malanda, lelo kandi balelanga ku mifwano iyalelangako ku kifwanisho kyapwililika ica Loma, no kusosa ukuti iyo mifwano eyaalondololanga Islam. Mu kucita fi, balangishe ubunte ukuti nangu tabaumfwile bwino icishinka ca mufwano ne kifwanisho kyapwililika, nangu balecetekela ukuti ukulubulwisha imifwano lyali ishina ilyafwainwa ilya kulungamika impela.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Di nîqaşa heyî ya derbarê Romayê de, careke din delîl heye ku yên ku li ser fikra xelet a ku “dizan”ên Daniel beşa yanzdehan, ayeta çardehan, Dewletên Yekbûyî ne, ne têgihiştina rast a hem sepandina sêqatî ya pêxemberiyê hene, û ne jî prensîba tîp û antîtîpê rast dibînin.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Abo abafite iciyumviro c’uko “abambuzi” ari Leta Zunze Ubumwe za Amerika, iyo bashaka gushigikira uwo mwanya wabo, bakoresha uburyo bwo gukoresha incuro zitatu kw’inyigisho y’Abaroma batatu, kugira ngo ngo berekane ko Roma ya none, ni yo shusho ya gatatu ya Roma, ari Leta Zunze Ubumwe za Amerika. Dufise icizigiro ko batabigira bagambiriye gushinga intahe y’ikinyoma, kandi ko ari ukugaragaza gusa ukutamenya kw’impumyi amategeko agenga ikoreshwa ry’incuro zitatu ry’ubuvugishwa, bakoresha ikiranga c’ubuvugishwa c’Abaroma babiri ba mbere maze bagashinga intahe bavuga ko ikiranga kimwe co mu mateka ya Roma ari co kiranga Roma ya none.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
ڕۆمای پەگەنی یەکەمینە لە سێ تەواوبوونی پێشبینیی ڕۆما. لە دانیال بەشی هەشت، ڕۆمای پەگەنی ئەو قۆچە بچووکە نێرینەیە. لە بەشی دوو، ڕۆمای پەگەنی بریتییە لە سیاسەتی دەوڵەت. لە دانیال حەوت، ڕۆمای پەگەنی دابەش دەبێت بۆ شانشینیەکی دە-لا.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Utendeaji wa pili wa Rumi ni Rumi ya kipapa, ambaye katika sura ya nane ni ile pembe ndogo ya kike, na ambaye ni ufundi wa kanisa katika sura ya pili, na ambaye ni ile pembe inenayo makufuru na kung’oa pembe tatu katika sura ya saba. Rumi ya kipagani ni nguvu moja ya pekee, lakini Rumi ya kipapa ni nguvu ya namna mbili, ikiwakilisha kanisa la kipapa likitawala juu ya ufundi wa dola wa miundo ya kisiasa ya awali ya Rumi ya kipagani. Mwaka 1798, mamlaka ya kipapa ilipata jeraha lake la mauti, lakini haikuacha kuwa kanisa; ilikoma tu kuwa mnyama wa unabii wa Biblia, kwa maana mamlaka ya kiraia ambayo hapo awali ilikuwa imeidhibitiwa nayo iliondolewa.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Roma ya kabiri ni Roma ya papa, kandi yakoze gusa nk’ubutegetsi (inyamaswa) bwo mu buhanuzi bwa Bibiliya igihe yari ifite ubushobozi bwo kugenzura ububasha bw’igihugu kugira ngo ishyire mu bikorwa imigambi yayo yo gutuka Imana. Roma ya mbere yari ubutegetsi bumwe; Roma ya kabiri yari ubutegetsi bubiri; kandi Roma ya gatatu ni ubutegetsi butatu. Uko kugaragara gatatu kwa Roma kuyoborwa n’amahame amwe n’ayagenga buri buryo bwose bwo gukoreshwa gatatu k’ubuhanuzi. Mu buryo bw’ubuhanuzi hari ibyago bitatu, Babuloni eshatu, Roma eshatu, na Eliya eshatu. Ku byerekeye ishusho n’isohozwa ryayo, uko kugaragara kwa mbere kubiri kw’icyo ari cyo cyose mu mikoreshereze ya gatatu ni ibishushanyo bitanga igicucu cy’isohozwa rya gatatu, ari ryo risohozwa nyakuri n’umubiri w’uwo mikoreshereze ya gatatu y’ubuhanuzi.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Roma pamwe nehunhu hwemaRoma maviri okutanga zvinoratidza kuti zvose Roma yechihedheni neRoma yapapa zvakapa mutongi wazvo zita rokuti Pontifex Maximus. Naizvozvo, zita romutongi weRoma yemazuva ano ringava Pontifex Maximus, zita risina kumbobvira rapiwa kumutungamiri upi noupi weUnited States. MaRoma maviri okutanga aizokunda zvipingamupinyi zvitatu zvenzvimbo kuitira kuti asimbise ushe pachigaro chenguva yawo chaiyo yenhoroondo. Hakuna humbowo hwokuti United States yakakunda zvipingamupinyi zvitatu zvenzvimbo zvakatungamirira kusvika muna 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Roma mbili za kwanza zilitambulishwa kuwa na kipindi maalumu cha wakati ambacho zingetawala kwa ukuu. Katika mstari wa ishirini na nne wa Danieli kumi na moja, Roma ya kipagani inatambulishwa kuwa inatawala kwa “wakati,” yaani miaka mia tatu na sitini, jambo ambalo ilifanya tangu Vita vya Actium mwaka 31 KK, hadi mwaka 330 BK. Mara kwa mara Roma ya kipapa inatambulishwa kuwa inatawala kwa miaka elfu moja mia mbili na sitini baada ya pembe tatu kuondolewa, kuanzia 538 hadi 1798. Katika Isaya sura ya ishirini na tatu, Marekani inatambulishwa kuwa inatawala kwa miaka sabini ya kiishara, kama siku za mfalme mmoja, lakini haikuondoa kamwe vizuizi vitatu vya kijiografia kabla ya kutawala kwake kwa miaka sabini ya kiishara.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Loma e mai he ʻaho ni ko ia ʻa e kolo Loma ʻo e taimi ni ʻoku fakafofongaʻi ia ko e taha ʻoku ne ikunaʻi ʻa e ngaahi taʻofi fakafeituʻu ʻe tolu—ʻa e tuʻi ʻo e tonga, ʻa e fonua nāunauʻia, mo ʻIsipite—ʻi he tohi ʻa Taniela vahe hongofulu mā taha, ngaahi veesi fāngofulu ki he fāngofulu mā ua; pea ʻi he taimi ʻoku iku ʻo ikunaʻi ai ʻa e ngaahi taʻofi ʻe tolu ko ia pea ʻomi ki he talangofua ʻa Loma, ʻoku nau toki faʻu ai ʻa e fakataha ʻe tolu ʻo e talākoni, ʻa e manu fekai, mo e palōfita loi. ʻOku toe fakahā mai foki ʻe Sione kuo faitoʻo ʻa e lavea mate ʻo e manu fekai fakapāpale, pea hili iá ʻoku ne pule ʻi he māhina fakaʻilonga ʻe fāngofulu mā ua.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ndzi vone yin’wana ya tinhloko ta yena onge yi tlhaviwile yi ya eku feni; kambe xilondza xa yena xa ku dlayisa xi horisiwile; kutani misava hinkwayo yi hlamala yi landzela xivandzana. Kutani va gandzela dragona leyi nyikeke xivandzana matimba; va tlhela va gandzela xivandzana, va ku: “I mani loyi a fanaka ni xivandzana? I mani loyi a kotaka ku lwa nyimpi na xona?” Kutani xi nyikiwe nomo wo vulavula swilo leswikulu ni swa ku sandza Xikwembu; naswona xi nyikiwe matimba yo endla sweswo tin’hweti ta mune makume-mbirhi na timbirhi. Nhlavutelo 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Qeydî ku piştî saxbûna birîna xwe ya kujer, çil û du mehên remzî hukum dike, hêza Romayê ye.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Ufunuo wa Ufunuo 13 watangaza kwamba mamlaka inayowakilishwa na mnyama mwenye pembe kama za mwana-kondoo itawafanya “dunia na wao wakaao ndani yake” kuliabudu upapa—ambapo umesimbolishwa na mnyama “aliyefanana na chui.” ... Katika Ulimwengu wa Kale na wa Mpya pia, upapa utapokea heshima katika adhama itakayotolewa kwa taasisi ya Jumapili, ambayo msingi wake pekee ni mamlaka ya Kanisa la Rumi.” Pambano Kuu, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Pagan, Roma ya kwanza, ilitawala kwa ukuu mkuu kwa miaka mia tatu na sitini katika utimilifu wa Danieli sura ya kumi na moja, mstari wa ishirini na nne, nayo ilifanya hivyo baada ya kuondoa vizuizi vitatu vya kijiografia katika utimilifu wa Danieli sura ya nane, mstari wa tisa.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Upapa, ulomwa lwa kabiri, lwalemela n’obufuzi obw’amaani okumala emyaka lukumi mu bibiri na nkaaga, nga kutuukiriza ebitundu ebiwerako eby’Ebyawandiikibwa; era lwakikola oluvannyuma lw’okuggyaawo ebiziyiza by’ettaka bisatu, nga kutuukiriza Danyeri essuula ey’omusanvu, ennyiriri munaana ne abiri.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
ڕۆمی نوێ لە ئایەتی چلەمی دانیال یازدەدا بەسەر پاشای باشووردا زاڵ دەبێت، پاشان لە ئایەتی چل و یەکدا بەسەر خاکی شکوهمەنددا زاڵ دەبێت، و لە ئایەتی چل و دوودا بەسەر میسرەوە زاڵ دەبێت. ڕۆمی نوێ پاشای باکووری دانیال بەشی یازدەیە.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
ئاجىزلەردىكى، بىرىنچى رىم، زىيانكەشلىك قىلغۇچى بىر ھاكىمىيەت ئىدى؛ پاپالىق، ئىككىنچى رىم، زىيانكەشلىك قىلغۇچى بىر ھاكىمىيەت ئىدى؛ شۇنىڭ ئۈچۈن زامانىۋى رىممۇ زىيانكەشلىك قىلغۇچى بىر ھاكىمىيەت بولىدۇ.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Amerika e Tewanî dê beşdarî sêyemîn cefa û zordariyê bibe ku ji aliyê Romaya nûjen ve tê pêkanîn, lê ev Yekbûyî Dewletan wekî hêza papayî nas nake; tenê taybetiyek ji têkiliya Yekbûyî Dewletan bi hêza papayî re di rojên dawî de nîşan dide.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
En suklala iche chihmi chiah in ni tawh America ramhi “na miho suamte” ti a ni ding tia thu an rel duh te cun, ni hnuhnûnga Rome pathum chanchin hi ṭumthum a hman danin America ram chu hriat sual takin an sawi. An hman dân dik lo, ṭumthum hman a nihna thu-ah chuan, Rome pahnih hmasa zia pakhat an hriat chhuak a, chu zia chu Rome hrilhlâwkna zia a ni a, Rome a nih loh zawng zawng pawh Rome pathumna a ni tih an phut tlat bawk.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Bobo babanzile mboo ya kwanza ya kihistoria ya Jumapili ya Konstantino ya mwaka 321 BK, kisha mboo ya Jumapili ya Rumi ya kipapa ya mwaka 538 BK, ili kudai kwamba mboo ya Jumapili inayokuja upesi katika Marekani ndiyo inayofafanua Marekani kuwa Rumi ya kisasa; tena huchanganya matumizi yao yenye upungufu kwa kuhusianisha onyo la Yesu la kukimbia wakati “machukizo ya uharibifu” yaliyonenwa na Danieli yanapotokea, na mboo ya Jumapili. “Chukizo la uharibifu” alilonena Yesu linaelekeza kwa sheria mbili za Jumapili katika siku za mwisho, lakini huo ni mfano wa kinabii ulio tofauti sana, kwa kuwa ni onyo la kukimbia, wala si onyo la kuiepa alama ya mnyama. Wazo lao lenye upungufu halishughulikii hata kwamba zipo sheria mbili mahsusi za Jumapili katika siku za mwisho.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Nang mapanaon ninyong ang kangil-ad nga makalaglag, nga giingon pinaagi kang Daniel nga propeta, nagtindog sa balaang dapit, (ang magabasa, pasabta siya:) Nan, ang anaa sa Judea mangalagiw ngadto sa kabukiran: Ang anaa sa atop sa balay ayaw na paubsa aron pagkuha ug bisan unsa gikan sa iyang balay: Ni ang anaa sa kapatagan mobalik pa aron kuhaon ang iyang bisti. Ug alaut ang mga mabdos ug ang mga nagapasuso niadtong mga adlawa! Apan pag-ampo kamo nga ang inyong pagkalagiw dili mahitabo sa tingtugnaw, ni sa adlaw nga igpapahulay. Mateo 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“Muhiro gwa uheni, uwo Danieli umuhanuzi yavuzeho,” wari ikimenyetso Yesu yahaye ubwoko bwe, kigaragaza igihe bagombaga guhunga ngo barokoke kurimbuka kwari kuje kuri Yerusalemu, igihe Roma ya gipagani yayigoteraga maze nyuma ikarimbura ubuturo bwera n’umujyi kuva mu mwaka wa 66 kugeza mu mwaka wa 70 nyuma ya Kristo.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
Yesu aliwatangazia wanafunzi waliokuwa wakimsikiliza hukumu zilizokuwa ziwapate Israeli iliyoasi, na hasa kisasi cha adhabu ambacho kingewajia kwa sababu ya kumkataa na kumsulibisha Masihi. Ishara zisizo na shaka zingetangulia kilele hicho cha kutisha. Saa ile ya kuogofya ingekuja ghafula na kwa haraka. Naye Mwokozi akawaonya wafuasi Wake: “Basi hapo mtakapoliona chukizo la uharibifu, lililonenwa na nabii Danieli, limesimama katika patakatifu, (asomaye na afahamu), ndipo walio katika Uyahudi na wakimbilie milimani.” Mathayo 24:15, 16; Luka 21:20, 21. Wakati viwango vya ibada ya sanamu vya Warumi vingesimamishwa katika eneo takatifu, lililoenea umbali wa hatua kadha nje ya kuta za mji, ndipo wafuasi wa Kristo walipaswa kupata usalama kwa kukimbia. Ishara ile ya onyo ilipoonekana, wale ambao wangeponea walipaswa wasikawie hata kidogo....
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Mu Kikristo n’umwe warimbukiye mu kurimbuka kwa Yerusalemu. Kristo yari yarahaye abigishwa Be umuburo, kandi abizeye amagambo Ye bose bakomeje kurindira ikimenyetso cyasezeranyijwe.... Bidatinze bahungiye ahantu h’umutekano—mu mujyi wa Pella, mu gihugu cya Pereya, hakurya ya Yorodani.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
538-ਮਿ ਸਾਲ ਨੇੜੇ ਆਉਂਦਾ ਗਿਆ ਤਾਂ ਉਸ ਯੁੱਗ ਦੇ ਮਸੀਹੀਆਂ ਨੇ ਇਹ ਪਛਾਣ ਲਿਆ ਕਿ ਕਲੀਸੀਆ ਬੁਤਪਰਸਤੀ ਦੇ ਧਰਮ ਨਾਲ ਸਮਝੌਤਾ ਕਰਨ ਕਰਕੇ ਭ੍ਰਿਸ਼ਟ ਹੋ ਚੁੱਕੀ ਸੀ; ਅਤੇ ਮਸੀਹ ਦੀ ਚੇਤਾਵਨੀ ਦੇ ਆਧਾਰ ਉੱਤੇ, ਅਤੇ 2 ਥੱਸਲੁਨੀਕੀਆਂ ਅਧਿਆਇ 2 ਵਿੱਚ ਪ੍ਰੇਰੀਤ ਪੌਲੁਸ ਦੀ ਗਵਾਹੀ ਰਾਹੀਂ ਦਿੱਤੀ ਗਈ ਜੋਤ ਦੇ ਅਨੁਸਾਰ, ਉਹ ਬਾਰ੍ਹਾਂ ਸੌ ਸੱਠ ਸਾਲਾਂ ਦੇ ਭਵਿੱਖਬਾਣੀਕ ਜੰਗਲ ਵਿੱਚ ਭੱਜ ਗਏ।
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Lakini kabla ya kuja kwa Kristo, maendeleo muhimu katika ulimwengu wa dini, yaliyotabiriwa katika unabii, yalipaswa kutukia. Mtume akatangaza: ‘Msitikisike upesi katika nia, wala msifadhaike, wala kwa roho, wala kwa neno, wala kwa waraka kana kwamba umetoka kwetu, kana kwamba siku ya Kristo imekaribia. Mtu awaye yote asiwadanganye kwa njia yo yote; kwa maana siku hiyo haitakuja, isipokuwa kwanza kutokee kuasi, naye yule mtu wa dhambi afunuliwe, mwana wa uharibifu; yeye apingaye na kujikuza juu ya kila kiitwacho Mungu, au kiabudiwacho; hata yeye mwenyewe kama Mungu aketi katika hekalu la Mungu, akijionyesha nafsi yake kana kwamba yeye ndiye Mungu.’
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Maneno ya Paulo hayakupaswa kufasiriwa vibaya. Haikupaswa kufundishwa kwamba yeye, kwa ufunuo wa pekee, alikuwa amewaonya Wathesalonike juu ya kuja kwa Kristo kulikokuwa kwa karibu mara moja. Msimamo wa namna hiyo ungesababisha machafuko ya imani; kwa maana mara nyingi kuvunjika moyo huongoza kwenye kutokuamini. Kwa hiyo mtume aliwaonya ndugu wasipokee ujumbe wa namna hiyo kana kwamba unatoka kwake, naye akaendelea kusisitiza ukweli kwamba mamlaka ya upapa, iliyoelezwa kwa uwazi sana na nabii Danieli, ilikuwa bado kuinuka na kufanya vita dhidi ya watu wa Mungu. Hadi mamlaka hiyo itakapokuwa imetenda kazi yake ya mauti na ya kukufuru, ingekuwa bure kwa kanisa kutazamia kuja kwa Bwana wao. ‘Hamkumbuki,’ Paulo akauliza, ‘kwamba, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Būru bw’amaani ni bwo burushye obw’ali bugenda okuzingiza ekanisa ey’amananu. Ne mu kiseera omutume kye yali awandiikamu, ‘ekyama eky’obutali butuukirivu’ kyali kimaze dda okutandika okukola. Ebyali bigenda okubaawo mu biseera eby’omu maaso byali bya kubaawo ‘ng’okukola kwa Setaani n’amaanyi gonna n’obubonero n’ebyewuunyo eby’obulimba, era n’obulimba bwonna obw’obutali butuukirivu mu abo ababula.’
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
ꯑꯍꯣꯝꯕ ꯅꯤꯡꯉꯥꯏꯕꯅ ꯑꯄꯣꯁꯇꯜ ꯑꯁꯤꯅ ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜ ꯑꯗꯨ ꯑꯇꯤꯌꯥ ꯉꯥꯛꯁꯤꯜꯂꯤ—“ꯑꯁꯣꯏꯕꯅ ꯁꯤꯟꯅ ꯁꯇ꯭ꯌꯒꯤ ꯅꯨꯡꯉꯥꯏꯕ” ꯂꯧꯕꯤꯗꯕꯁꯤꯡꯗꯤ ꯑꯁꯤꯅ ꯑꯁꯤ ꯍꯥꯏꯈꯤ। “ꯑꯗꯨꯒꯤ ꯃꯔꯝꯗꯥ,” ꯍꯥꯏꯅ ꯑꯁꯤꯅ ꯁꯇ꯭ꯌꯒꯤ ꯄꯥꯎꯁꯤꯡ ꯈꯪꯍꯟꯅ ꯌꯥꯝꯅ ꯈꯡꯗꯨꯅ ꯌꯥꯎꯕ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯔꯝꯗꯥ ꯃꯍꯥꯛꯅ ꯍꯥꯏꯈꯤ, “ꯂꯥꯏꯔꯤꯛ ꯑꯃ ꯕ꯭ꯔꯥꯍ꯭ꯃ ꯍꯦꯟꯒꯠꯄ ꯑꯗꯨ ꯃꯈꯣꯏꯅ ꯊꯥꯗꯣꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯑꯗꯨ ꯊꯥꯖꯕꯥ ꯑꯗꯨꯒꯤ ꯄꯥꯝꯂꯦ; ꯑꯃꯁꯨꯡ ꯁꯇ꯭ꯌ꯭ꯔꯥ ꯊꯥꯖꯗ꯭ꯔꯕꯁꯤꯡ, ꯑꯗꯨꯕꯨ ꯑꯁꯨꯕꯒꯤ ꯃꯐꯝꯗꯥ ꯅꯨꯡꯉꯥꯏꯕ ꯄꯤꯕꯁꯤꯡ ꯄꯨꯝꯅꯃꯛ ꯑꯗꯨ ꯑꯄꯨꯟꯕꯥ ꯐꯪꯉꯅꯤ।” ꯃꯤꯁꯤꯡꯅ ꯑꯍꯟꯕ ꯃꯇꯝꯗꯥ ꯑꯃꯨꯛꯇ ꯑꯦꯁꯇꯦꯝ ꯑꯃ ꯂꯧꯗꯨꯅ, ꯑꯇꯣꯞꯄꯥ ꯑꯍꯤꯡꯕꯗꯥ ꯑꯃꯁꯨꯡ ꯑꯅꯨꯒ꯭ꯔꯍꯒꯤ ꯃꯐꯝꯗꯥ ꯑꯇꯣꯞꯄꯥ ꯂꯥꯛꯄ ꯍꯧꯖꯤꯛꯄ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯌꯥꯝꯅ ꯁꯤꯡꯊꯥꯏꯗ꯭ꯔꯕ ꯉꯝꯗꯦ। ꯑꯁꯤꯒꯨꯝꯕ ꯑꯍꯤꯡꯕꯁꯤꯡꯗꯒꯤ ꯃꯇꯝ ꯃꯄꯨꯡ ꯐꯥꯎꯅ ꯍꯤꯡꯕꯥ ꯃꯤꯁꯤꯡꯗꯒꯤ, ꯑꯇꯩꯅ ꯃꯍꯥꯛꯀꯤ ꯊꯋꯥꯏ ꯃꯄꯨꯡ ꯂꯧꯊꯣꯛꯏ, ꯑꯗꯨꯅ ꯃꯈꯣꯏꯅ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯁꯤꯒꯤ ꯃꯔꯤꯡ-ꯏꯟꯇꯦꯞꯁꯟꯁꯤꯡꯗꯥ ꯃꯈꯣꯏꯕꯨ ꯊꯥꯗꯣꯛꯏ।” Acts of the Apostles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Paganci ile kilise arasındaki uzlaşma, o dönemin Hristiyanlarını papalık Roması’ndan ayrılmaya götüren uyarı işaretiydi; ancak şu husus kaydedilmelidir ki, Pavlus’un kaçma uyarısında İsa’nın sözüne kattığı ışık, William Miller’ın Daniel kitabındaki “günlük” ifadesinin pagan Roma’yı temsil ettiğini anlamasına vesile olan aynı pasajdır. Pagan Roma’nın engelleyici olması ve ardından papalık Roması’nın tahta çıkabilmesi için ortadan çekilmesi arasındaki peygamberliksel ilişki, anlaşılması gereken bir gerçekti; çünkü bu peygamberliksel ilişkinin farkına varmamanın sonucu, o gerçeği sevmeyenlerin üzerine güçlü bir aldanış getirecekti. Kızkardeş White aynı tarihe değinir:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Avashemire ovithana kokurwana navo avo vakele vakashili kuliyumina nolukuto kwo kuema veme po komesho yowuhongo nowuyandji uo wahepekwa momavwalo ovapristi ndee waingizwa mongongahangano. Embimbiliya kaye yi tambulilwe po onga oshivelo shoitaalo. Elongo lounafangalo woukristu lakelwa onga ouhondi, ndee ava vali lishilipaleke va nyanyaliwa nokutulilwa po.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Baada ya mapambano marefu na makali, wale waaminifu wachache waliamua kuvunja ushirika wote na kanisa lililoasi ikiwa bado lingekataa kujinasua kutoka katika uongo na ibada ya sanamu. Waliona kwamba kujitenga kulikuwa ni hitaji la lazima kabisa iwapo wangetii neno la Mungu. Hawakuthubutu kuvumilia makosa yenye kuleta mauti kwa nafsi zao wenyewe, wala kuweka mfano ambao ungehatarisha imani ya watoto wao na ya watoto wa watoto wao. Ili kupata amani na umoja walikuwa tayari kufanya makubaliano yoyote yanayopatana na uaminifu kwa Mungu; lakini waliona kwamba hata amani ingenunuliwa kwa gharama kubwa mno ikiwa kwa dhabihu ya kanuni. Ikiwa umoja ungepatikana tu kwa kuafikiana na kuikubali hali ya kuridhiana juu ya kweli na haki, basi na kuwepo tofauti, na hata vita.” Pambano Kuu, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Mu minsi y’ekigambo kya nnabbi, enkolagana eri wakati wa Amerika n’obwapapa mu nnaku ez’oluvannyuma eragiddwa nga ekifaananyi era n’eggumiziddwa Pawulo bwe yategeka enkolagana eri wakati wa Rooma ey’obusamize n’eya bapapa ng’etuuka ku mwaka 538 AD. Mu nkola eyo ey’okukozesa Rooma emirundi esatu, Rooma ey’obusamize yatuukiriza ebigambo bya Yesu ebyalaga eky’omuzizo ekireeta okuzikirira ng’akabonero ak’okudduka, era ne Rooma eya bapapa nayo yatuukiriza ebigambo bya Yesu. Mwannyinaffe White alaga okutuukirizibwa okulala okw’ebigambo bya Kristo.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Bhaineis ra ceu bra tei na ma moko de ki iti e God, ge thau so tti ngotau ndeu re meu kua na lon o world. Na gei ra ta kira me, de, ga kona ne early disciples, ta gei niake tai si ka gua na ki cike teu refugio i di place sa desolate ma solitary. Kona ne siege ne Jerusalem ge done ne Roman armies sa signalu ne flight ma ta Judean Christians, sa gei ne assumption de power me ge part de ta nation ta i decree ge enforce ne papal sabbath sa gua ne warning ma ita. Ti gei sa time tei para gua ne kaisa place sa large cities, preparatory ma kaisa ge smaller ones para homes sa retired i di place sa secluded me among ne mountains.” Testimonies, volume 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Ji bo Mesîhiyên serdema Mesîhê, ev hişyarî demê diyarkir ku ji Orşelîmê birevin. Di sedsalên pêncemîn û şeşemîn de, ev hişyarî ji bo Mesîhiyan bû sedem ku ber bi çolê ve birevin.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Na uyo mukaji akatijila mu cipandwa, kuko ali n’ahantu Imana yamumuteguriye, kugira ngo bamugaburirireyo iminsi igihumbi na magana abiri na mirongo itandatu.... Nuko uwo mukaji ahabwa amababa abiri y’inkona nini, kugira ngo agurukire mu cipandwa, ajye ahantu he, aho agaburirwa igihe kimwe, n’ibihe bibiri, n’igice cy’igihe, kure y’inziga y’inzoka. Inzoka iva mu kanwa kayo itera amazi nk’umwuzure ikurikije uwo mukaji, kugira ngo amutwarwe n’uwo mwuzure. Ariko isi itabara uwo mukaji, isi irasama akanwa kayo, imira uwo mwuzure wa wa kiyoka yasutse iva mu kanwa kayo. Nuko wa kiyoka irakarira uwo mukaji, maze ijya kurwanya abasigaye bo mu rubyaro rwe, bitondera amategeko y’Imana kandi bafite guhamya kwa Yesu Kristo. Ibyahishuwe 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo, kwa maana Yeye ndiye Alfa na Omega. Onyo la chukizo la uharibifu katika historia ya Roma ya kipapa lilitambuliwa wakati mamlaka ya kipapa ilipotambuliwa kuwa imesimama mahali patakatifu.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Ikilãlo kiki kyandikilwe ni Matayo, Marko, na Luka, ne kuila iandiko lina butofauti bukeke mu mafumbo. Matayo iamba ati, “Ino, lero umuona kyamiko kya kusiliwa, kyakambwa ni Danieli munabii, kyemile pa kika kya buswe,” ne Marko iamba ati, “umuona kyamiko kya kusiliwa, kyakambwa ni Danieli munabii, kyemile pala po kitatetekwa kwima.” Luka iamba ati, “umuona Yerusalemu kizunguulwe ni majeshi, lero manya ati kusiliwa kwakyo kuli pepi. Elo, abali mu Yudea batilile ku myamba.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Buhamya butatu bwose bukorera hamwe. Mu gukoza ku buryo bwihariye kurushaho, ibyo Luka yavuze by’uko Yerusalemu ikikijwe n’ingabo bigaragaza umuburo w’uko, igihe Roma ya gipagani yatangiraga kugota Yerusalemu mu mwaka wa 66 nyuma ya Kristo, Abakristo bari bakiri muri Yerusalemu bagombaga guhita bahunga. Ibyo Matayo yavuze by’“ahera,” bihura n’uko Pawulo aranga “umuntu w’icyaha” “wicare mu rusengero rw’Imana, akiyereka ko ari Imana,” bityo bikagaragaza isohozwa rya gipapa ry’“ikizira cy’ubugome.” Mariko aranga ikizira cy’ubugome gihagaze aho kitagomba guhagarara, kandi bihura n’umuburo wo guhunga wahawe Abadiventisime mu minsi ya nyuma. Ibiri muri iyo miburo bibiri bifitanye isano n’itegeko ry’uko usoma uwo muburo wese akwiriye kuwusobanukirwa, kandi yose yerekeza ku kimenyetso cyagombaga kumenyesha Abakristo b’icyo gihe ko bahunga.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Nakasala a panangipakat ti maysa a tallo a panangipakat a dakes ti pannakailadawan dagidiay mangiklaim a dagiti “manangsalak ti ilim” ket dagiti Estados Unidos, ket ipakdaarna a inton matungpal ti “karimbonan a mangiyeg iti pannakadadael” iti linteg ti Domingo idiay Estados Unidos, ti linteg ti Domingo a maipatungpal iti dayta a tiempo ket mangipakilala iti Estados Unidos kas Moderno a Roma, ta ti pagano ken ti papal a Roma ket agpapatungpalda met idi iti linteg ti Domingo.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
喀應用之所以有誤，乃因異教羅馬之星期日律法乃發生於主後321年；然而，異教羅馬對「那行毀壞可憎之物」的應驗，卻是在主後66年完成，比主後321年的星期日律法早了255年。同樣地，那產生「那罪人」的妥協，在保羅的時代便已經發生；保羅曾說：「不法的隱意已經發動」，然而教皇制的星期日律法卻是在其後四個多世紀才出現。預言三重應用中的前兩個見證，確立了末後日子第三次應驗的特徵。末後日子的「那行毀壞可憎之物」，根據兩個歷史見證以及基督之話語的三處聖經記錄，所代表的乃是逃離的警告，而不是星期日律法的強制施行。
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Akarata akandi katundula oco mwaswa unafye mu cimonwa ca mafunde ayaimikwa ayalungamene no kushililwa kutatu kwa buprofeti, kabili no mulandu wine ukumwesha kwa mutemo wa pa Mulungu mu cimonwa ca cenyezo capelwe na Kristu kwaba ukupotoola kwa lyeshya lya buprofeti.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Uku kuzingiranamu hagati y’ubupagani n’Ubukristo kwavuyemo gukomera kwa ‘wa muntu w’icyaha’ wahanuwe mu buhanuzi ko arwanya Imana kandi akishyira hejuru yayo. Iyo gahunda y’igihangange y’idini ry’ikinyoma ni igihangano ndakuka cy’imbaraga za Satani—urwibutso rw’imihati ye yo kwicaza ku ntebe y’ubwami kugira ngo ategeke isi akurikije ubushake bwe.” The Great Controversy, 50.