The books of Daniel and Revelation complement each other, meaning together they are perfected.
ਪੈਗੰਬਰ ਦਾਨੀਏਲ ਅਤੇ ਪ੍ਰਕਾਸ਼ ਦੀਆਂ ਪੁਸਤਕਾਂ ਇਕ ਦੂਜੇ ਨੂੰ ਪੂਰਕ ਹਨ; ਅਰਥਾਤ, ਇਕੱਠਿਆਂ ਉਹ ਸੰਪੂਰਣ ਹੁੰਦੀਆਂ ਹਨ।
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
„I Vårboken møtes og avsluttes alle Bibelens bøker. Her er fullendelsen av Daniels bok.“ Apostlenes gjerninger, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Патшалықтар Киелі кітап пайғамбарлығының зерттеушісінің назарында болуы тиіс, өйткені ақырғы күндердің сыртқы тарихы негізінен сонда баяндалған.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
「神の御言葉の光のうちに、諸王国の興亡を支配する原因を学ぶことは、はるかに勝っている。青年たちはこれらの記録を学び、諸国民の真の繁栄が神の原則の受容といかに深く結び付いてきたかを見なさい。また、彼に偉大な宗教改革運動の歴史を学ばせ、これらの原則が、しばしば軽蔑され憎まれ、その擁護者たちが獄舎と断頭台に送られたにもかかわらず、まさにそれらの犠牲を通して勝利を収めてきたことを見させなさい。」『教育』238頁。
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Istwa sakre yo, kit se “gran mouvman refòm yo,” oswa “leve ak tonbe wayòm yo;” istwa sakre yo se yon kestyon lavi osinon lanmò nan Pawòl Bondye a. Pòl te ekri nan 2 Tesalonisyen chapit de ke sila yo ki pa renmen verite a, epi ki apre sa resevwa yon gwo sediksyon; fè sa paske yo te chwazi rejte mesaj Pòl te idantifye nan pasaj la. Pasaj la idantifye relasyon ki genyen ant Wòm payèn ak Wòm papal, ki se tou relasyon Pergam ak Tiyatir epi ki se tou relasyon fè ak ajil, osi byen ke relasyon dragon an ak bèt la. Leve Wòm papal la, Tiyatir reprezante, ak tonbe Wòm payèn nan, Pergam reprezante, se yon verite ke sila yo ki resevwa gwo sediksyon an rayi.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
యాజకుల చరిత్రలో, 1843 పయనీరుల చార్ట్పై స్థానం పొందిన మిల్లరైట్లూ ప్రొటెస్టెంట్లూ మధ్యనున్న వాదన, దానియేలు పదకొండవ అధ్యాయం పద్నాలుగవ వచనంలోని “నీ ప్రజల దోపిడిదారులు” అనే పదబంధం ద్వారా ఏ చారిత్రక శక్తి సూచించబడిందన్న విషయంపై జరిగింది. మిల్లరైట్లు వాదించినట్లుగా ఆ దోపిడిదారులు అన్యజన రోమా ఉదయమా, లేక ప్రొటెస్టెంట్లు పేర్కొన్నట్లుగా అది సెల్యూసిదుల పతనమా?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“په عمل د ډګر پر صحنه راڅرګند شوی هر ملت ته اجازه ورکړل شوې ده چې پر ځمکه خپل ځای ونیسي، څو څرګنده شي چې ایا هغه به د «پیره کوونکي او قدوس» مقصد پوره کړي که نه. نبوت د نړۍ د سترو امپراتوریو—بابل، ماد و فارس، یونان، او روم—راختل او لوېدل انځور کړي دي. له دې هر یوه سره، لکه د لږ ځواک لرونکو ملتونو په څېر، تاریخ ځان تکرار کړی دی. هر یوه د خپلې ازمېښت دورې لرله، هر یوه ناکامه شوه، د هغې جلال ورژېد، ځواک یې له منځه ولاړ، او ځای یې بل ونیو....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.
“ពីការកើនឡើង និងការដួលរលំរបស់ប្រជាជាតិទាំងឡាយ ដូចដែលបានបង្ហាញយ៉ាងច្បាស់នៅក្នុងទំព័រនៃព្រះគម្ពីរបរិសុទ្ធ ពួកគេត្រូវរៀនថា សិរីល្អខាងក្រៅ និងខាងលោកិយប៉ុណ្ណោះ គ្មានតម្លៃអ្វីសោះ។ បាប៊ីឡូន ជាមួយនឹងអំណាច និងភាពរុងរឿងដ៏អស្ចារ្យទាំងអស់របស់វា ដែលពិភពលោករបស់យើងមិនដែលបានឃើញដូចនេះម្តងទៀតចាប់តាំងពីពេលនោះមក,—អំណាច និងភាពរុងរឿងដែលចំពោះមនុស្សនៅសម័យនោះ ហាក់ដូចជាមាំមួន និងស្ថិតស្ថេរយូរអង្វែងណាស់,—តើវាបានរលាយបាត់ទៅយ៉ាងសព្វគ្រប់ប៉ុណ្ណា! ដូចជា «ផ្កានៃស្មៅ» វាបានវិនាសបាត់ទៅហើយ។ ដូច្នេះ អ្វីៗទាំងអស់ដែលមិនមានព្រះជាគ្រឹះរបស់ខ្លួន ក៏វិនាសទៅដែរ។ មានតែអ្វីដែលជាប់ភ្ជាប់នឹងព្រះហឫទ័យរបស់ទ្រង់ ហើយសម្ដែងឲ្យឃើញលក្ខណៈរបស់ទ្រង់ប៉ុណ្ណោះ ដែលអាចស្ថិតស្ថេរបាន។ គោលការណ៍របស់ទ្រង់ គឺជាអ្វីតែមួយគត់ដែលមាំមួន ដែលពិភពលោករបស់យើងស្គាល់។” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Библейская история есть то видение, о недостатке которого, по словам Соломона, народ гибнет. Миллериты распознали и возвестили сто пятьдесят лет, представленные как «пять месяцев» в девятой главе книги Откровение, в стихах 5 и 10, но они не углубились в историю, представленную в девятой главе Откровения. Они правильно определили пять месяцев десятого стиха, но, по-видимому, полагали, что, поскольку и стихи 5 и 10 содержат выражение «пять месяцев», оно лишь подчёркивает пророчество о мучении, представленное в обоих стихах. Теперь нетрудно показать, что, когда в стихе 5 представлены «пять месяцев», они означают сто пятьдесят лет, начавшиеся со смерти Магомета в 632 году и завершившиеся в 782 году унижением императрицы Ирины Византийской, или Восточной Римской, империи.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Los pioneros acertaron en su aplicación del versículo diez a la batalla de Nicomedia del 27 de julio de 1299 como el inicio de ciento cincuenta años que concluyeron con la humillación del último Constantino que reinó en Constantinopla el 27 de julio de 1449. Línea sobre línea, un período de ciento cincuenta años identifica al islam mundial, representado tanto por el primer ay del islam de Arabia como por el segundo ay del islam de Turquía. El islam que humilló juntos tanto al emperador como a la emperatriz identifica al islam mundial conquistando un reino que consiste en una mujer, representada por Irene, y un hombre, representado por Constantino el último.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Katika miaka mia moja na hamsini inayoishia na kufedheheshwa kwa Irene, Uislamu wa Arabia unaitwaa eneo au nchi ya Bizanti, ukimwacha Irene katika hali ya aibu kubwa kiasi kwamba alilazimika kulipa kodi ya ushuru kwa miaka mitatu, pamoja na madai mengine yaliyowekwa juu yake. Wakati kufedheheshwa kwa Konstantino wa mwisho kulipotukia, kuliashiria mwanzo wa kipindi cha miaka minne kinachoishia kwa mazingiwa na kuangushwa kwa mji mkuu wa Rumi ya mashariki. Katika hali zote mbili ilikuwa ni Uislamu, Uislamu wa Kiarabu kwa ajili ya Irene na Uislamu wa Kituruki kwa ajili ya Konstantino wa mwisho. Katika siku za mwisho Uislamu wa ulimwenguni kote, kama unavyowakilishwa na mashahidi wawili wa Uislamu wa Kiarabu na wa Kituruki waliowekwa mbele katika ole wa kwanza na wa pili, kwanza utaitwaa nchi, kisha mji mkuu. Chombo cha kisiasa cha siku za mwisho kinachowakilishwa na Konstantino wa Rumi ya mashariki kimefungwa ndoa ya mfano na chombo cha kidini cha siku za mwisho kinachowakilishwa na Irene wa Rumi ya mashariki. Ninatumia neno chombo cha kisiasa na cha kidini kuonesha kwamba ishara ya sanamu ya mnyama hutokea kwanza katika Marekani na kisha katika ulimwengu. Sanamu ya mnyama ni ndoa ya mfano ya Konstantino na Irene, ambao wote wawili wanafedheheshwa kwa kupoteza nchi yao na mji mkuu wao kwa Uislamu.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Pernikahan mereka dikenali dengan menyelaraskan kedua sejarah itu, dan hal itu dilambangkan oleh pernikahan antara Constantia dan Licinius pada tahun 313 ketika Edik Milan diberlakukan, dan gereja simbolis Smirna berakhir serta gereja simbolis Pergamus dimulai. Mereka yang oleh Paulus diidentifikasi sebagai menerima kesesatan yang kuat menolak untuk melihat pekabaran peringatan Paulus yang mencakup suatu kemurtadan, sebelum manusia durhaka itu dinyatakan. Kemurtadan itu terjadi dalam sejarah Pergamus, dan manusia durhaka itu dinyatakan pada tahun 538, ketika gereja Tiatira dimulai.
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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
잊지 말라, 어떤 방식으로든 누구에게도 미혹당하지 말라. 이는 먼저 배교하는 일이 이르지 아니하고, 또한 불법의 사람 곧 멸망의 아들이 나타나지 아니하면 그 날이 이르지 아니할 것임이라. 그는 대적하는 자요, 하나님이라 불리거나 경배받는 모든 것 위에 자기를 높이는 자라. 그리하여 그가 하나님처럼 하나님의 성전에 앉아 자기가 하나님인 것을 스스로 드러내느니라. 데살로니가후서 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
აღმოსავლეთ რომის ისტორია გვაძლევს ორ მოწმეს იმ წინასწარმეტყველური ჭეშმარიტების შესახებ, რომელიც ასევე წარმოდგენილია აღმოსავლეთ რომის დასავლეთ რომთან სიმბოლურ ურთიერთობაში. ამ ურთიერთობაში დასავლეთ რომი არის ეკლესია, ხოლო აღმოსავლეთ რომი — სახელმწიფო. რომი არის ეკლესიისა და სახელმწიფოს შერწყმა, როგორც ეს წარმოდგენილია დანიელის წიგნის მეორე თავში რკინისა და თიხის სახით.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Un motiv pentru care se poate vedea în mod convingător că, în zilele de pe urmă, islamul mondial se ridică împotriva unei puteri reprezentate ca o combinație de biserică și stat, luându-i teritoriul și capitala, este susținut de alte două mărturii din istoria sacră a Apocalipsei nouă. Osman a cucerit teritoriul Nicomediei la 27 iulie 1299, iar apoi a cucerit teritoriul Niceei doi ani mai târziu, în 1301. Fiul său a cucerit cetatea-capitală Niceea în 1331, iar același fiu a cucerit cetatea-capitală Nicomedia în urma unui asediu de patru ani, încheiat în 1337. Pionierii au marcat data de 27 iulie 1299 în legătură cu Osman, dar nu au privit niciodată următoarea bătălie, bătălia pentru Niceea, ca pe al doilea pas istoric în întemeierea Imperiului Otoman. 27 iulie 1299 a fost primul pas din mai mulți pași pentru a ajunge la legea duminicală. Primele două etape ale islamului turcesc au identificat începutul unei profeții care s-a încheiat în 1449, apoi din nou în 1840, apoi din nou la 11 septembrie și apoi din nou la 31 decembrie 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
ئەو یەکەم هەنگاوەی لەو دوو هەنگاوە، تەنها دەستپێکی سەد و پەنجا ساڵ دیاری نەکرد، بەڵکوو هەروەها دەستپێکی سی و هەشت ساڵیش دیاری کرد. ئەوە دەستی پێکرد بە وەرگرتنی خاکی نیکۆمیدیا لەلایەن عوسمانەوە، و سی و هەشت ساڵ دواتر کۆتایی هات کاتێک کوڕی عوسمان، لە کۆتایی گمارۆیەکی چوار ساڵەدا لە ساڵی 1337، شاری پایتەختی نیکۆمیدیای وەرگرت. ژمارەی سی و هەشت «هەستانەوە» نیشان دەدات، و ئەو هەنگاوەی سەرەتاییەی وەرگرتنی خاکەکە لەلایەن عوسمانەوە، هەستانەوەی ئیسلامی تورکی نیشانەدار کرد. لەو یەکەم هەنگاوەی سی و هەشت ساڵەدا، گمارۆیەکی «چوار ساڵە» کۆتایی نیشان دەدات. لە دوایین هەنگاوی سەد و پەنجا ساڵەکەدا، سووکایەتییەکە دابەزێندرێت، و چوار ساڵ دواتر، لە 1453، پایتەختی ڕۆمای ڕۆژهەڵات دەگیرێت.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
چه در سال ۱۴۵۳ تُرکان عثمانی بودند، و چه پسرِ عثمان که هم نیکومدیا را در ۱۳۳۷ و هم نیقیه را در ۱۳۳۱ تصرف کرد، در هر سه مورد، هر شهرِ پایتختی در مقطعی از تاریخ بهعنوان پایتختِ رومِ شرقی خدمت کرده بود. هر سه خط، شناساییِ فتحِ رومِ شرقی را بهدست میدهند. هر یک از آن سه خط نشان میدهد که اسلام نخست قلمرو و سپس پایتختِ رومِ شرقی را فتح میکند. نامِ هر سه پایتخت همان نامِ قلمرو نیز هست. هر یک از آن سه خط دارای شخصیتهای تاریخیِ آلفا و اُمگای متمایز است. در حالی که با تحقیرِ امپراتور و امپراتریس بهدستِ اسلام، رابطهای میان کلیسا و دولت شناسایی میشود، تحقیرِ نبوی خطوطِ آنان را با رومِ غربی نیز به هم پیوند میدهد؛ رومی که آن نیز بهسببِ آنکه کنستانتینِ کبیر در سال ۳۳۰ قسطنطنیه را بر شهرِ روم برگزید، تحقیر شد. تحقیرِ نهاییِ رومِ غربی در ۴۷۶، با آخرین امپراتور، فرا رسید، و از آن پس بهسرعت به افول خود ادامه داد.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
ರೋಮಿನ ಪಶ್ಚಿಮ ಭಾಗವು ಪೂರ್ವ ರೋಮಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ಸಭೆಯಾಗಿತ್ತು; ಪೂರ್ವವು ರಾಜ್ಯವಾಗಿತ್ತು. ಆರಂಭದಲ್ಲಿ 330ರಲ್ಲಿ ಅವಮಾನ, ನಂತರ 476ರಲ್ಲಿ ಅವಮಾನ, ಬಳಿಕ 782ರಲ್ಲಿ, ಮತ್ತು ಮತ್ತೆ 1449ರಲ್ಲಿ. ರಾಜ್ಯದ ವಿಭಾಗದಿಂದ ಆರಂಭವಾದ ಅವಮಾನಗಳ ಒಂದು ರೇಖೆ, 476ರಲ್ಲಿ ಚಕ್ರವರ್ತಿಯನ್ನು ಕಳೆದುಕೊಳ್ಳುವ ಅವಮಾನದಿಂದ—ಆದ್ದರಿಂದ ಸಾಮ್ರಾಜ್ಯವನ್ನೂ ಕಳೆದುಕೊಳ್ಳುವುದರಿಂದ—ಮುಂದುವರಿದು, ನಂತರ ಇಸ್ಲಾಂ ಪೂರ್ವದ ಪ್ರದೇಶಕ್ಕೆ ಮೊದಲು 782ರಲ್ಲಿ ಅವಮಾನವನ್ನು ತರಿತು, ಹಾಗೆಯೇ ನಂತರ ಪೂರ್ವದ ರಾಜಧಾನಿಗೆ 1453ರಲ್ಲಿ ತಂದಿತು.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
నేటి ఇస్లాం బైబిలు ప్రవచనములో తూర్పు మరియు పశ్చిమ రోముల రెండింటి రేఖను వెలుగులోనికి తెస్తోంది; మరియు ఇస్లాం ఈరోజు ఉత్పత్తి చేస్తున్న వెలుగు, మిల్లరైట్ పూర్వగాములకు ఇస్లాం విషయమై ఉన్న పునాది వెలుగుతో సమ్మతిలో నుండినప్పటికీ, దానిని ఎంతో అధిగమించుచున్నది. 2024లో “నీ ప్రజలలో దర్శనాన్ని స్థాపించువారు అయిన దోపిడీదారులు ఎవరు” అనే అంశంతో ప్రారంభమైన పరీక్షాకాలము, ఆ పరీక్షాకాలపు ఆల్ఫా అయింది; మరియు ఇప్పుడు పరీక్షాకాలం ముగింపులో, ప్రకటన గ్రంథము తొమ్మిదవ అధ్యాయంలోని ఇస్లాం విషయమునుండి వెలువడిన వెలుగు, ఈ ప్రస్తుత అంత్యదినముల వరకు ఎప్పుడును పరిశీలించబడని పశ్చిమ మరియు తూర్పు రోముల సాక్ష్యాలను కలిపి చేర్చుచున్నది.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
अध्याय नौ से ग्यारह में प्रस्तुत इस्लाम की भविष्यद्वाणीगत रेखाएँ, दानिय्येल ग्यारह की आयत दस से सोलह में स्थित इतिहास की रेखाओं को उन साक्ष्यों के द्वारा एकत्र करती हैं, जो इन लेखों में पहले से विचाराधीन रेखाओं के साथ जुड़ते हैं। परन्तु इस्लाम के उदय के भविष्यद्वाणीगत चित्रण के भीतर, मिलेराइटों के आन्दोलन और एक लाख चवालीस हजार के आन्दोलन—दोनों का उदय भी सम्मिलित है। प्रकाशितवाक्य नौ की समय-भविष्यद्वाणियों के भीतर, और उनके अंग के रूप में, दृढ़तापूर्वक स्थापित दो चार-वर्षीय अवधियाँ, 1840 से 1844 तक के चार वर्षों की गवाही प्रदान करती हैं। 1844 में भविष्यद्वाणीगत समय अब और नहीं रहता; अतः चार वर्षों की यह प्रतीकात्मक अवधि समय के आधार पर नहीं, वरन् अपनी भविष्यद्वाणीगत विशेषताओं के द्वारा परिभाषित होती है। पहली चार-वर्षीय अवधि 1337 में इस्लाम द्वारा निकोमीडिया, जो पूर्वी रोमी राजधानी थी, के विजय-ग्रहण को चिन्हित करती है, जो उसके पिता द्वारा उस प्रदेश को विजित किए जाने के अड़तीस वर्ष बाद हुआ। दूसरी चार-वर्षीय अवधि 1449 में पूर्वी रोम के राजनैतिक और धार्मिक शासकों के अपमान को चिन्हित करती है, जो इस्लाम के द्वारा घटित हुआ; और तीसरी चार-वर्षीय अवधि परमेश्वर की सामर्थ्य के एक महिमामय प्रकटीकरण को चिन्हित करती है, जब वह स्वर्गदूत, जिसने अपने तेज से पृथ्वी को प्रकाशित कर दिया, 11 अगस्त 1840 को अवतरित हुआ।
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Historia millerita pierwszego i drugiego anioła odpowiada historii trzeciego anioła podczas pieczętowania stu czterdziestu czterech tysięcy. To końcowe dzieło pieczętowania jest zgładzeniem grzechu; jest połączeniem Boskości z człowieczeństwem i dokonuje się podczas wojny sprowadzanej przez islam.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
I ell obrí l’abisme; i del pou en pujà un fum, com el fum d’un gran forn; i el sol i l’aire s’enfosquiren a causa del fum del pou. I del fum sortiren llagostes sobre la terra; i els fou donat poder, com els escorpins de la terra tenen poder. I els fou manat que no fessin mal a l’herba de la terra, ni a cap cosa verda, ni a cap arbre; sinó només a aquells homes que no tenen el segell de Déu en llurs fronts. Apocalipsi 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Քանզի յուրաքանչյուր մարգարեության կատարյալ իրականացումը վերջին օրերում է, այս հատվածը նույնացնում է հարյուր քառասունչորս հազարի կնքումը։ Հայտնություն իննի՝ Իսլամի մասին մարգարեությունը տալիս է այն պատմական բանալին, որով ամբողջացվում է այն զորության ամենալրիվ պատկերացումը, որ հաստատում է տեսիլքը՝ այն պատմության մեջ, որն իր գագաթնակետին հասավ 1840 թվականի օգոստոսի 11-ին, երբ Իսլամը սանձվեց։ Այդ պահից Հայտնություն իննի վկայությունը տարածվեց դեպի տասներորդ գլուխ և դեպի առաջին ու երկրորդ հրեշտակների պատմությունը։ Ապա տասնմեկերորդ գլխում երրորդ վայը հանկարծակի գալիս է կիրակնօրյա օրենքի ժամանակ, երբ սկսվում է երրորդ հրեշտակի բարձրաձայն աղաղակը։ Իններորդ գլուխը Իսլամի բանալին է՝ կազմակերպելու Դանիելում և Հայտնության մեջ ներկայացված թագավորությունների վերելքն ու անկումը։ Տասներորդ և տասնմեկերորդ գլուխները նույնացնում են հարյուր քառասունչորս հազար իմաստուն կույսերի փորձառությունը։ Իններորդ գլուխը նույնացնում է այն խորհրդանիշը, որը հաստատում է արտաքին տեսիլքը, իսկ տասներորդ և տասնմեկերորդ գլուխները նույնացնում են ներքին տեսիլքը, որը կապված է Գառանը հետևելու հետ դեպի Ամենասուրբ վայրը։
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Kaiñ 10 ti Apocalipsis ket manglukat ken Kristo kas mannakabalin nga anghel a bumaba a addaan iti maysa a bassit a libro a nalukatan. Dayta a pasamak natungpal idi Agosto 11, 1840 iti panagpatingga ti padto ti Apocalipsis 9 a mangitudo iti tallo gasut siam a pulo ket maysa a tawen ken sangapulo ket limang aldaw. Ti Apocalipsis 10 ket mangitudo iti pakasaritaan manipud iti dayta agingga idi nagbalin a mapait ti mensahe iti estomago ni Juan idi Oktubre 22, 1844. Dagiti uppat a tawen manipud 1840 agingga 1844 mangrugi iti isasangbay ti umuna nga anghel ken magpatingga iti isasangbay ti maikatlo nga anghel. Dagitoy nga uppat a tawen a simmurot kalpasan ti pannakatungpal ti Agosto 11, 1840 ket naipakaita babaen iti uppat a tawen manipud Hulyo 27, 1449 agingga 1453 idi punganay ti tallo gasut siam a pulo ket maysa a tawen ken sangapulo ket limang aldaw. Dagiti dua nga uppat-a-tawen a panawen ket agtunos iti uppat a tawen ti pannakaikubkob ti Nicomedia manipud 1333 agingga 1337. Simboliko a naabak ti akin-abagatan a Roma gapu iti Islam iti mamintallo. Umuna idi panangikubkob ti Nicaea idi 1331, kalpasanna ti uppat-a-tawen a pannakaikubkob ti Nicomedia idi 1337, ken kalpasanna manen ti pannakaikubkob ti Constantinople idi 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
ഡയോക്ലീഷ്യൻ ക്രി.വ. 293-ൽ റോമിനെ നിയമപരമായി കിഴക്കും പടിഞ്ഞാറുമായി വിഭജിച്ചു; കോൺസ്റ്റന്റൈൻ ക്രി.വ. 330-ൽ റോമിനെ പ്രവാചകപരമായി കിഴക്കും പടിഞ്ഞാറുമായി വിഭജിച്ചു. ക്രി.വ. 395-ൽ ചക്രവർത്തിയായ തീയോഡോഷ്യസ് പ്രഥമന്റെ മരണസമയത്ത്, സാമ്രാജ്യം ഔപചാരികമായും സ്ഥിരമായും വിഭജിക്കപ്പെട്ടു; കാരണം, അവൻ കിഴക്കും പടിഞ്ഞാറും തന്റെ രണ്ടു പുത്രന്മാർക്കു അവകാശമായി ഏല്പിച്ചു. കത്തോലിക്കാസഭ ക്രി.വ. 1054-ലെ “മഹാവിഭേദത്തിൽ” കിഴക്കും പടിഞ്ഞാറുമായി വിഭജിക്കപ്പെട്ടു. തുടർന്ന് വന്ന പതനത്തെപ്പോലെ തന്നേ ഈ വിഭജനവും ക്രമേണ സംഭവിച്ചതായിരുന്നു. ആ വിഭജനം ഇന്നേവരെ നിലനിൽക്കുന്നു. ആ തീയതിയിൽ നിന്ന് അമ്പത് വർഷത്തിനുള്ളിൽ, റോമിലെ പാശ്ചാത്യസഭ ഇസ്ലാമിനെതിരായി ഏകദേശം ഇരുനൂറ് വർഷം നീണ്ടുനിന്ന ക്രൂശുയുദ്ധങ്ങൾ ആരംഭിച്ചു. പാശ്ചാത്യ റോം തന്റെ അവസാന ചക്രവർത്തിയെ ക്രി.വ. 476-ൽ നഷ്ടപ്പെട്ടപ്പോൾ വീണു. പൂർവ റോം ക്രി.വ. 1453-ൽ വീണു. പാപ്പൽ റോം ക്രി.വ. 1798-ൽ വീണു. പൈതൃകരോം ക്രി.വ. 293, 330, 395 എന്നീ വർഷങ്ങളിൽ കിഴക്കും പടിഞ്ഞാറുമായി വിഭജിക്കപ്പെട്ടു. പാപ്പൽ റോം ക്രി.വ. 1054-ൽ കിഴക്കും പടിഞ്ഞാറുമായി വിഭജിക്കപ്പെട്ടു. ദൈവവചനത്തിന്റെ പഠനത്തിൽ രാജ്യങ്ങളുടെ ഉദയവും പതനവും ഒരു പ്രാഥമിക അവലംബബിന്ദുവാണെന്ന് സഹോദരി വൈറ്റ് തിരിച്ചറിയിക്കുന്നു.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Các vương quốc được đưa ra ánh sáng lịch sử từ chương chín của sách Khải Huyền củng cố lập luận rằng chính La Mã là nơi thiết lập khải tượng. Mối liên hệ tiên tri giữa Hồi giáo và một trăm bốn mươi bốn ngàn là bằng chứng rằng sứ điệp của tiếng kêu lúc nửa đêm, đã được hình bóng bởi việc Đấng Christ cưỡi lừa tiến vào Giê-ru-sa-lem, được tiêu biểu bởi một lời tiên tri về thời gian đã bắt đầu vào thời kỳ tai vạ thứ nhất, tiếp tục trong phần thứ hai của lời tiên tri ở tai vạ thứ hai, và đạt đến sự ứng nghiệm của nó trong bốn năm lịch sử, nơi phong trào Millerite của thiên sứ thứ nhất và thứ hai bắt đầu với sự ứng nghiệm của chính lời tiên tri ấy. Lời tiên tri đã bắt đầu với biểu tượng “ba mươi tám và hai năm” (1299 và 1301) là những năm đánh dấu sự trỗi dậy của Hồi giáo, và nó kết thúc với biểu tượng “ba mươi tám và hai năm” (1838 và 1840) đánh dấu sự trỗi dậy của những người Millerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
În anul 1844, la încheierea perioadei de patru ani a milleriților, care fusese prefigurată de asediul din 1333 până în 1337 și de timpul profetic de la 1449 până la asediul din 1453, timpul profetic nu mai urma să fie aplicat. Înălțarea steagului celor o sută patruzeci și patru de mii este în mod direct legată de profeția în care Islamul este înălțat.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, kardeşlerin seni övecek; elin düşmanlarının ensesinde olacak; babanın oğulları önünde eğilecek. Yuda, aslan yavrusudur; avdan çıktın, ey oğlum. Çömeldi, aslan gibi yattı, koca aslan gibi; onu kim kaldırabilir? Hükümranlık asası Yuda’dan ayrılmayacak, önderlik değneği de ayaklarının arasından eksilmeyecek; ta ki Şilo gelinceye kadar; ulusların itaati de ona olacaktır. Eşeğini asmaya, sıpasını seçkin asmaya bağlar; giysilerini şarapta, esvabını üzüm kanında yıkar. Gözleri şaraptan kızıl, dişleri sütten ak olacaktır. Yaratılış 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Ciento cuarenta y cuatro mil reflejan perfectamente el carácter de Cristo, y Cristo es, entre otras representaciones simbólicas, «la vid escogida». Ismael es identificado como un hombre «fiero» en Génesis 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Y él será hombre fiero; su mano será contra todos, y la mano de todos contra él; y delante de todos sus hermanos habitará.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
“காட்டுக்” என்று மொழிபெயர்க்கப்பட்டுள்ள சொல் அரேபியக் காட்டுக்கழுதையைக் குறிக்கிறது. கடைசி நாட்களில் கிறிஸ்துவின் பிரதிநிதிகள் அரேபியக் காட்டுக்கழுதையின் செய்தியின் மேல் சவாரி செய்கிறார்கள்; அதுவே கிறிஸ்து எருசலேமிற்குள் சவாரி செய்து வந்த கழுதை; பலாம் அதனை மூன்றாவது முறை அடித்த பின்பு இறுதியில் பேசிய கழுதையும் அதுவே. 1840 ஆம் ஆண்டில் முதல் தூதனுடைய செய்திக்கு வல்லமையூட்டிய செய்தியை அறிவித்த தூதர்கள், அந்த இயக்கத்துக்கு வல்லமையூட்டிய செய்தி அமைந்திருந்த அதே தீர்க்கதரிசன வரலாற்றிலே பொருத்தமுள்ளதும் முக்கியத்துவமிக்கதுமான நூற்றைந்து ஆண்டு தீர்க்கதரிசனத்தை காணவில்லை. அதே காலத் தீர்க்கதரிசனத்திலேயே 1840 முதல் 1844 வரையிலான வரலாற்றை முன்மாதிரியாகக் காட்டிய இரண்டு நான்கு ஆண்டு காலப்பகுதிகளையும் அவர்கள் காணவில்லை. யூதா கோத்திரத்தின் சிங்கமானவர் இப்போது “பழைய பாதைகளில்” இருந்து இதுவரை ஒருபோதும் காணப்படாத ஒளியைத் திறந்து காட்டுகிறார்; மேலும் அது 2023 டிசம்பர் 31 முதல் திறக்கப்பட்டு வந்த அந்த ஒளியோடு ஒத்திசைவாக இருக்கும் ஒளியாகும். நாஷ்விலைத் தாக்குவது இஸ்லாம்தானா என்ற எந்த ஐயத்தையும் அது நீக்குகிறது. அந்த ஒளி ரோமின் சின்னத்தை வெளிச்சமிட்டுக் காட்டுகிறது; இதனால் 2024 இல் “உன் ஜனத்தின் கொள்ளைக்காரர்” குறித்து எழுந்த ஆல்பா சர்ச்சைக்கு ஓமேகா அறிக்கையாகவும், மில்லரைட் வரலாற்றிலே அதே சின்னத்தைச் சுற்றிய விவாதத்திற்கும் ஓமேகா சின்னமாகவும் அது ஆகிறது. வெளிப்படுத்தின விசேஷம் ஒன்பதாம் அதிகாரத்தின் காலத் தீர்க்கதரிசனங்களில் உள்ள இஸ்லாம், ஒரு இலட்சத்து நாற்பத்திநான்காயிரம் பேரின் முத்திரையிடும் காலத்தின் உள்புற வரலாற்றின்போது வெளிப்புறச் செய்தி என்பதை அது அடையாளப்படுத்துகிறது. இந்த உண்மையை நாம் சில காலமாகப் போதித்து வந்திருக்கிறோம்; ஆனால் இப்போது வெளிப்படுத்தின விசேஷம் ஒன்பதாம் அதிகாரத்தில் தொடங்கி வெளிப்படுத்தின விசேஷம் பதினொன்றாம் அதிகாரத்தில் முடியும் ஒரே கோட்டின் மீது இதை நிரூபிக்க முடிகிறது. 1840 முதல் 1844 வரை நிறைவேறிய இஸ்லாமின் காலத் தீர்க்கதரிசனத்துடன் இணைந்த மூன்றாவது நான்கு ஆண்டு காலப்பகுதி, ஒரு இலட்சத்து நாற்பத்திநான்காயிரம் பேரின் முத்திரையிடும் காலத்தை விளக்குகிறது. வெளிப்படுத்தின விசேஷம் பதினொன்றாம் அதிகாரத்தின் பெரிய பூமியதிர்ச்சியினால், ஒரு இலட்சத்து நாற்பத்திநான்காயிரம் பேர் ஒரு கொடியாக உயர்த்தப்படுகிறார்கள்.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
En Ezequiel treinta y siete, el levantamiento del pueblo de Dios como un ejército es un proceso de dos etapas que había sido prefigurado por la creación de Adán. Primero, Adán fue formado del barro; luego, Cristo sopló en él aliento de vida. En Ezequiel, la primera profecía forma los cuerpos muertos, pero todavía están muertos. Después, los cuatro vientos soplan sobre los cuerpos, y ellos se levantan como un ejército poderoso. Los números treinta y ocho y cuarenta representan esas dos etapas.
We will continue these things in the next article.
Ezeket a dolgokat a következő cikkben folytatjuk.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
or de ce a fost o sărbătoare a iudeilor; și Isus S-a suit la Ierusalim. Iar în Ierusalim, lângă Poarta Oilor, este o scăldătoare, numită în limba ebraică Betesda, având cinci pridvoare. În acestea zăcea o mare mulțime de neputincioși, orbi, șchiopi, uscați, care așteptau mișcarea apei. Căci un înger se cobora, la un anumit timp, în scăldătoare și tulbura apa; iar cine intra cel dintâi, după tulburarea apei, se făcea sănătos, de orice boală ar fi fost cuprins. Și era acolo un om care avea o neputință de treizeci și opt de ani. Când l-a văzut Isus zăcând și, știind că era așa de multă vreme, i-a zis: Voiești să te faci sănătos? Neputinciosul I-a răspuns: Doamne, n-am pe nimeni care, atunci când se tulbură apa, să mă bage în scăldătoare; ci, până vin eu, altul se coboară înaintea mea. Isus i-a zis: Ridică-te, ia-ți patul și umblă. Și îndată omul s-a făcut sănătos, și-a luat patul și umbla. Și ziua aceea era sabat. Ioan 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Şimdi kalkın, dedim, ve Zered deresini geçin. Böylece Zered deresini geçtik. Kadeş-Barnea’dan çıkıp Zered deresini geçinceye kadar geçen süre otuz sekiz yıldı; ta ki savaşçı erkeklerden oluşan o bütün kuşak, Rab’bin onlara ant içtiği üzere, ordunun arasından tükenip gidinceye dek. Yasa’nın Tekrarı 2:13, 14.