Article

# The Hidden History of Verse Forty - Number Sixteen

Sejarah Tersembunyi bagi Ayat Empat Puluh — Nombor Enam Belas

The Second Woe - Part Three

Kesedihan yang Kedua - Bahagian Tiga

Author

Jeff Pippenger

Published

June 18, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

## Jones' Logic

Logik Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Kujik Jones bahawa malaikat pertama dalam Wahyu empat belas tidak dapat dipisahkan daripada dua malaikat yang berikutnya adalah amat kukuh. Pengenalannya terhadap kaitan struktural antara ketiga-tiga malaikat itu dengan malaikat-malaikat sangkakala adalah benar-benar tidak dapat disangkal. Penekanannya sudah tentu tertumpu pada tiga malaikat dalam Wahyu empat belas, namun logik untuk menerapkannya sebagai “tidak terpisahkan” adalah sama sahnya bagi semua malaikat yang mendahului mereka.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Oleh sebab dia menumpukan perhatian kepada tiga malaikat dalam Wahyu empat belas, dia tidak meneruskan logiknya sendiri hingga kepada kesimpulan muktamadnya. Pada akhirnya, logik yang digunakannya untuk menghubungkan sangkakala celaka yang kelima, keenam, dan ketujuh dengan tiga malaikat dalam Wahyu empat belas, juga mencakup penarikan garis sangkakala itu kembali sepenuhnya hingga kepada yang pertama daripada tujuh malaikat sangkakala.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Na ka bona baengele ba supa ba ba emeng fa pele ga Modimo; mme ba neelwa diphala di supa. … Mme baengele ba supa ba ba neng ba na le diphala di supa ba ipaakanyetsa go di letsa. Tshenolo 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Rangkaian malaikat itu bermula dengan malaikat-malaikat sangkakala yang “tujuh”, dan deretan malaikat dalam Wahyu bermula dari sangkakala yang pertama terus sampai kepada amaran malaikat yang ketiga mengenai tanda binatang itu. Jones benar apabila mengenal pasti adanya suatu perbezaan antara empat sangkakala yang pertama dengan tiga sangkakala celaka yang terakhir, kerana struktur nubuat “empat dan tiga” itu juga terdapat dalam jemaat-jemaat dan meterai-meterai. Penetapan berdasarkan tiga saksi dalam kitab Wahyu membolehkan mereka yang memilih untuk melihat bahawa tujuh itu, sebagai suatu lambang, juga mengandungi empat sebagai lambang dan tiga sebagai lambang.

## A Divine Connection

Khubhunganywa ka Xikwembu Xikwembu

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Omwe takhala tikuzindikiritsa m’nthawi yaposachedwapa ndi chakuti angelo oyamba ndi achiwiri a Chivumbulutso 14 amapatsidwa mphamvu ndi ulosi wa nthawi wa Chisilamu wa tsoka loyamba ndi lachiwiri, ndipo kupatsidwa mphamvu kwa angelo wachitatu kumakwaniritsidwa mwa kukwaniritsidwa kwa tsoka lachitatu pa 9/11. Zimene kugwiritsira ntchito kwa Jones kukuzindikiritsa, (ngakhale kuti sananene mfundo yanga) n’zakuti angelo aliyense kuyambira kwa angelo woyamba wa malipenga wa Chivumbulutso 8 mpaka ku lipenga la tsoka lachitatu la Chivumbulutso 11 ali wolumikizidwa mosasiyanitsidwa ndi angelo atatu a Chivumbulutso 14. Iwo ndi zizindikiro mkati mwa mzere womwewo wa ulosi. Ayenera kuzindikiridwa motero kuti amvetsetse maudindo osiyanasiyana amene aliyense wa angelo amaimira. Choncho monga momwe mipingo isanu ndi iwiri, zidindo ndi malipenga zimayimira chiwerengero cha zisanu ndi ziwiri, komanso chizindikiro cha zinayi ndi zitatu mkati mwa chizindikiritso chonse cha zisanu ndi ziwiri (mipingo, zidindo ndi malipenga); mzere wa angelo kuyambira kwa woyamba mwa angelo asanu ndi awiri a malipenga kufikira kwa angelo wachitatu uyenera kuonedwa monga chinthu chathunthu. Izi zikuzindikiritsa mzere wa angelo khumi ndi mmodzi.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Malaika atatu wa Ufunuo kumi na nne wanawakilisha ujumbe wa onyo wa Wamillerite uliotangaza kufunguliwa kwa hukumu, na baada ya hapo ujumbe wa onyo wa wale mia moja arobaini na nne elfu unaotangaza kufungwa kwa hukumu.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Litempele tse supago di emela mebušo yeo Modimo a e šomišitšego ka tlhokomelo ya gagwe ya bohlokomedi go tliša kahlolo godimo ga ditšhaba tšeo di gapeleditšego borapedi bja letšatši.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Metsu yo mine a tsuḓea u wa hu bvelaho phanḓa ha Roma ya Vhukovhela nga ṅwaha wa 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Yang kelima dan keenam menandai keruntuhan Rom Timur dari tahun 1449 hingga 1453.

The last three trumpets represent Islam of the three woes.

Terompet tiga yang terakhir melambangkan Islam daripada tiga celaka itu.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Malaika dalam Wahyu pasal sepuluh adalah Kristus, yang turun untuk memberi kuasa kepada pergerakan itu pada permulaannya, dan Dia turun lagi dalam Wahyu pasal lapan belas, untuk memberi kuasa kepada pergerakan itu pada akhirnya.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Terompet ketujuh mula dibunyikan pada 22 Oktober 1844, pada pembukaan penghakiman yang merupakan Hari Pendamaian antitipe. Terompet Yobel harus dibunyikan pada Hari Pendamaian. Oleh itu, dua terompet dibunyikan pada waktu penghakiman: terompet Yobel dan terompet ketujuh.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> “Тэгээд чи долоо дахь сарын арав дахь өдөр, эвлэрүүллийн өдөр, баярын жилний бүрээг дуугаргагтун; нутаг орныхоо даяар бүрээг дуугарга. Мөн та нар тавь дахь жилийг ариусган, түүний бүх оршин суугчдад зориулан бүх нутаг даяар эрх чөлөөг тунхаглагтун. Энэ нь та нарт баярын жил байх бөгөөд хүн бүр өөрийн эзэмшилдээ буцаж, хүн бүр өөрийн гэр бүлдээ буцаг. Тэр тавь дахь жил нь та нарт баярын жил байх болно; та нар түүнд тариалж болохгүй, түүнд өөрөө ургасныг хурааж болохгүй, мөн засагдаагүй усан үзмийн модноос нь усан үзмийг нь бүү хураа.” Левит 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Moelo o o bontšhago go gašanywa ga Isiraele ka “dinako tše šupago,” wo o hwetšwago kgaolong ye e latelago ka go Lefitiko, o beilwe pele ditemaneng tšeo di etago pele taelo ya go letša phalafala ya ngwaga wa Jubile ka Letšatši la Poelanyo.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> “Berbicaralah kepada bani Israel dan katakanlah kepada mereka: Apabila kamu masuk ke negeri yang Kuberikan kepadamu, maka tanah itu harus memelihara sabat bagi TUHAN. Enam tahun lamanya engkau harus menaburi ladangmu, dan enam tahun lamanya engkau harus memangkas kebun anggurmu, serta mengumpulkan hasilnya; tetapi pada tahun yang ketujuh haruslah ada sabat perhentian bagi tanah itu, suatu sabat bagi TUHAN: janganlah engkau menaburi ladangmu, dan janganlah engkau memangkas kebun anggurmu. Apa yang tumbuh dengan sendirinya dari hasil panenmu janganlah engkau tuai, dan buah anggur dari pohon anggurmu yang tidak dipangkas janganlah engkau kumpulkan; sebab itu adalah tahun perhentian bagi tanah itu. Dan sabat tanah itu akan menjadi makanan bagimu: bagimu, bagi hambamu laki-laki, bagi hambamu perempuan, bagi pekerjamu upahan, dan bagi orang asing yang menumpang padamu, dan bagi ternakmu, serta bagi binatang yang ada di negerimu; segala hasilnya akan menjadi makanan. Dan haruslah engkau menghitung tujuh sabat tahun bagimu, tujuh kali tujuh tahun; maka masa tujuh sabat tahun itu bagimu menjadi empat puluh sembilan tahun.” Imamat 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Kor Miller i ka’ mesingana in-ngan ing djudgment angad Israel metbe i kiki’kityam ing Sabbath rest na para kong tana’ kareng dalan a beni-beni ning chapter twenty-six, in-apply ne ing prinsipiu a ing metung a aldo kaybat ne ing metung a banua, at a-discover ne a ing metung a banua atin yang tulu’ng dalan a raan ampóng enem a pulu’ng aldo, at a ing pitung ulit ning tulu’ng dalan a raan ampóng enem a pulu’ kayabe na ing twenty-five hundred and twenty years a parusa uli ning pamakibat king covenant. Itya ing mumunang prophetic truth a a-discover na. Itya ing pundasyun da reng katutwanang meging pundasyun a inlatag nang Cristo pinaagi ning obra nang Miller. Ing Jubilee trumpet metung yang pamanunsyu ning deliverance ampóng freedom.

The seventh trumpet is Islam of the third woe.

Terompet ketujuh ialah Islam daripada celaka yang ketiga.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Tetapi pada hari-hari suara malaikat yang ketujuh, apabila ia mulai meniup sangkakala, maka rahasia Allah akan diselesaikan, seperti yang telah dinyatakan-Nya kepada hamba-hamba-Nya, yaitu para nabi. Wahyu 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Terompet ketujuh Islam ialah suatu kebenaran nubuatan luaran, dan terompet Yobel ialah kebenaran nubuatan dalaman tentang pembenaran oleh iman—pelepasan daripada dosa, yang menurut Sister White merupakan malaikat ketiga dalam erti yang sebenar. Dalam tempoh ketika terompet ketujuh sedang berbunyi, rahsia Kristus di dalam kamu, pengharapan akan kemuliaan, akan disempurnakan apabila Kristus mempersatukan Keilahian-Nya dengan kemanusiaan seratus empat puluh empat ribu orang itu. Mereka yang kemudiannya menerima meterai Allah akan memaklumkan suatu pekabaran terompet amaran yang digambarkan sebagai celaka yang ketiga dan juga amaran malaikat ketiga. Celaka yang ketiga itu memberi kuasa kepada pekabaran malaikat ketiga apabila malaikat yang tidak lain daripada Yesus Kristus sendiri turun dengan suatu pekabaran di dalam tangan-Nya.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Apabila kita mengenal pasti bahawa nubuat masa tentang celaka pertama dan kedua telah memberi kuasa kepada pekabaran malaikat pertama, dan nubuat tentang celaka ketiga memberi kuasa kepada pekabaran malaikat ketiga, maka kita sedang mengenal pasti sangkakala-sangkakala itu sebagai “penghakiman-penghakiman yang didatangkan ke atas Rom sebagai respons terhadap penguatkuasaan Hari Ahad.” Penghakiman-penghakiman providensial itu, khususnya tiga sangkakala celaka yang terakhir, selaras dan sejajar dengan pekabaran amaran tiga malaikat dalam Wahyu empat belas. Dua celaka dan dua malaikat dalam sejarah Millerite, dan celaka ketiga serta malaikat ketiga dalam sejarah seratus empat puluh empat ribu. Dalam sejarah permulaan malaikat pertama dan kedua, pekabaran tentang pembukaan penghakiman telah diberi kuasa oleh suatu penggenapan Islam bagi celaka pertama dan kedua. Dalam sejarah penutupan malaikat ketiga, pekabaran yang mengumumkan penutupan penghakiman telah diberi kuasa oleh suatu penggenapan Islam bagi celaka ketiga.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Mepa tɔhyɛɛ no mfitiase ne awiei no gyina hɔ maa ɔbɔfoɔ a ɔwɔ Adiyisɛm du ne dunwɔtwe mu no, “a na ɔnyɛ obi foforo biara ka ho, na mmom Yesu Kristo ankasa.” Islam nkrasɛm a ɛda adi ne atemmuo nkrasɛm a ɛwɔ mu no yɛ amanehunu a ɛtɔ so mmiɛnsa torobɛnto no a ɛda adi, na atemmuo nkrasɛm a ɛwɔ mu no yɛ ɔbɔfoɔ a ɔtɔ so mmiɛnsa no torobɛnto. Islam torobɛnto a ɛda adi no ne nkɔmhyɛ a ɛfa mfeɛ mpem mmienu ahanum ne aduonu ho, na ɔbɔfoɔ a ɔtɔ so mmiɛnsa no torobɛnto a ɛwɔ mu no ne mfeɛ mpem mmienu ahasa. Abien no nyinaa duuiɛ na wɔhyɛɛ wɔn nnyegyee ase wɔ awufoɔ atemmuo no mfiase, na abien no nyinaa san duu bio wɔ ateasefoɔ atemmuo no mfiase.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Malaika wa Ufunuo kumi alishuka tarehe 11 Agosti, 1840 katika utimilifu wa unabii wa Uislamu, na kwa kufanya hivyo, malaika huyo alifananisha kushuka kwa malaika wa Ufunuo kumi na nane pamoja na utimilifu wa unabii wa Uislamu. Hukumu ya Mungu juu ya uasi wa sheria ya Jumapili mwaka 321, na kisha tena mwaka 538, inawakilishwa na tarumbeta sita za kwanza, na hukumu Yake kwa ajili ya uasi wa sheria ya Jumapili unaokuja upesi inawakilishwa na tarumbeta ya saba, ambayo ndiyo ole wa tatu na pia malaika wa tatu. Ujumbe wa onyo wa mwanzo wa hukumu tarehe 22 Oktoba, 1844, na ujumbe wa onyo wa hukumu ya walio hai mnamo 9/11, vyote viwili viliwezeshwa na malaika wa saba katika mfuatano ambao Jones aliweka wazi. Malaika sita wa tarumbeta katika sura ya nane na ya tisa, kisha katika sura ya kumi hushuka malaika ambaye si mtu wa kawaida ila ni Yesu Kristo mwenyewe. Yeye ndiye wa saba katika mfuatano wa malaika, naye anafuatwa katika sura ya kumi na moja na ole wa tatu, ambayo ni tarumbeta ya saba iliyoanza kulia mwaka 1844, lakini ndiye wa nane katika mfululizo wa malaika wanaoongoza kwa malaika wa tisa, wa kumi, na wa kumi na moja katika Ufunuo kumi na nne.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Molaetsa wa moengele wa boraro ga o ka ke wa aroganngwa le melaetsa ya baengele ba ntlha le ba bobedi, mme le gone ga o ka ke wa kgaoganngwa le diphalolo tse supa tsa katlholo ya Modimo godimo ga botlhanogi. Diphalolo di le nne tsa ntlha tsa katlholo mo go Tshenolo kgaolo 8 di supa go nyelela go go tswelang pele ga Roma ya Bophirima morago ga molao wa ntlha wa Sontaga wa Constantine ka 321, mme tsa simolola fa a ne a kgaoganya bogosi ka botlhaba le bophirima ka 330.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Apabila negara kita, dalam majlis perundangannya, menggubal undang-undang untuk mengikat hati nurani manusia berkenaan dengan hak-hak keagamaan mereka, dengan memaksakan pemeliharaan hari Ahad, dan menggunakan kuasa yang menindas terhadap mereka yang memelihara Sabat hari ketujuh, maka hukum Tuhan, untuk segala maksud dan tujuan, akan dijadikan batal di negeri kita; dan kemurtadan nasional akan diikuti oleh kebinasaan nasional.” Review and Herald, 18 Disember 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Molao-motheo wa bokoenehi ba setšhaba bo tlišetšago tshenyego ya setšhaba o ile wa tlišetšwa setšhaba sa Constantine go thoma ka diphalafala tše nne tša mathomo, tšeo di ilego tša tliša Roma ya Bodikela mafelelong ka 476. Roma ya Bohlabela e fihletše mafelelo a yona ka 1453, le ge go le bjalo ka boporofeta e be e šetše e lahlegetšwe ke pušo ya yona ya setšhaba ka la 27 Phupu, 1449. Go fapana le Babilona, yeo e ilego ya fenywa ka bošego bo tee, Roma, ka bobedi ya bodikela le ya bohlabela, e ile ya tlišwa mafelelong a yona ka go tšwela pele ganyenyane-ganyenyane. Go wa ga Roma ya Bodikela ka tlase ga diphalafala tše nne tša mathomo ka 476, go emela go wa ga United States ka tlase ga diphalafala tše nne, tšeo mo seemong se sengwe di emelago meloko ye mene ya United States yeo e thomilego ka 1798 gomme ya fela molaong wa Sontaga. Meloko yeo ye mene e bapetšwa le meloko ye mene ya Adventism, yeo e bapetšwago le dikereke tše nne tša mathomo tša Kutollo kgaolo ya bobedi, le manyami a mane a oketšegago a Hesekiele kgaolo ya seswai, le maphoto a mane a ditšie ka pukung ya Joele.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> Sebab beginilah firman Tuhan ALLAH: Betapa lebih lagi apabila Aku mendatangkan ke atas Yerusalem keempat hukuman-Ku yang dahsyat, yakni pedang, kelaparan, binatang buas yang membinasakan, dan sampar, untuk melenyapkan daripadanya manusia dan binatang! Yehezkiel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Terompet yang kelima dan keenam telah menjatuhkan Rom Timur, dan Rom Timur dalam hubungan kenabian dengan Rom Barat melambangkan negara. Rom Barat melambangkan gereja. Rom Barat juga melambangkan Amerika Syarikat, yang ditakluk terlebih dahulu, sebagaimana Rom Barat telah ditakluk.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bila Amerika, negeri kebebasan beragama, bersatu dengan Kepausan dalam memaksa hati nurani dan memaksa manusia menghormati sabat palsu itu, maka rakyat di setiap negeri di seluruh dunia akan dituntun untuk mengikuti teladannya.” Testimonies, jilid 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

ปากแตรสี่ประการแรกเป็นตัวแทนของประวัติศาสตร์อเมริกาสี่ชั่วอายุคน และเมื่อสหรัฐอเมริกาล่มสลาย แผ่นดินอันรุ่งโรจน์แห่งข้อที่สี่สิบเอ็ดของดาเนียลบทที่สิบเอ็ดก็เพิ่งล่มสลายลง และอุปสรรคถัดไปคืออียิปต์ ซึ่งเป็นสัญลักษณ์ของบรรดาประชาชาติที่เหลือของโลก จากนั้นสหประชาชาติ ผู้ซึ่งเป็นกษัตริย์สิบองค์ ก็เห็นพ้องที่จะมอบอาณาจักรที่เจ็ดของตนแก่สันตะปาปา เพราะ “ช่วงเวลาสั้น ๆ—หนึ่งชั่วโมง” ในวิวรณ์บทที่สิบเจ็ด เหตุการณ์นี้เกิดขึ้นในงานเลี้ยงวันประสูติของเฮโรด เมื่อเขาทรงปฏิญาณว่าจะประทานครึ่งหนึ่งของอาณาจักรของพระองค์ ในงานเลี้ยงวันประสูติของเฮโรดนั้น ในชั่วโมงนั้นเองลายพระหัตถ์ก็ปรากฏขึ้นบนปูนฉาบของผนัง และเบลชัสซาร์ก็ถูกประหาร ชั่วโมงนั้นมาถึง ณ กฎหมายวันอาทิตย์ และดำเนินต่อไปจนถึงการสิ้นสุดแห่งเวลาการทดลองของมนุษย์ อาณาจักรที่เจ็ดถูกพิชิต ดังที่มีแบบอย่างไว้โดยการทำลายกำแพงกรุงคอนสแตนติโนเปิลซึ่งพังทลายลงในปี 1453 จากกฎหมายวันอาทิตย์ในสหรัฐอเมริกา ดังที่มีแบบอย่างไว้โดยปี 1449 จนถึงการล่มสลายของกรุงคอนสแตนติโนเปิลในปี 1453 นั้น เท่ากับสี่ปีเชิงสัญลักษณ์ สันตะปาปาได้รับบาดแผลร้ายแรงถึงตายในปี 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Dalam Daniel sebelas ayat empat puluh, kepausan jatuh pada tahun 1798, pada waktu akhir. Kemudian raja negeri selatan jatuh pada tahun 1989, pada waktu akhir. Amerika Serikat jatuh dalam ayat empat puluh satu dan Mesir jatuh dalam ayat empat puluh dua, dan kepausan mengalami kejatuhannya yang kedua dan terakhir dalam ayat empat puluh lima.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Ho tloga le go wa ga ditšhaba, bjalo ka ge go hlaloswa ka go kwagala dipukung tša Daniele le Kutollo, re swanetše go ithuta kamoo letago la ka ntle le la lefase feela le se nago mohola ka gona. Babilona, ka maatla a yona ka moka le bogolo bja yona, tšeo lefase la rena le sego la ka la di bona gape ga e sa le ka morago,—maatla le bogolo tšeo go batho ba mehleng yeo di bego di bonagala di tiile kudu e bile di tla dula ka mehla,—go fedile bjang ka botlalo! Bjalo ka “letšoba la bjang,” e timeletše. Jakobo 1:10. Ka mokgwa woo go ile gwa fela mmušo wa Bameda le Baperesia, le mebušo ya Gerika le Roma. Gomme ka mokgwa woo go fela tšohle tšeo di se nago Modimo e le motheo wa tšona. Ke feela seo se kgokagantšwego le morero wa Gagwe, le seo se bonagatšago semelo sa Gagwe, se ka kgonago go dula. Melao ya Gagwe ke tšona feela dilo tše di sa šišinyegego tšeo lefase la rena le di tsebago.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

ꯆꯥꯔꯤ ꯑꯃꯁꯨꯡ ꯑꯃꯨꯛꯇ ꯑꯥꯃꯦꯔꯤꯀ ꯎꯅꯥꯏꯇꯦꯗ ꯁ꯭ꯇꯦꯠꯁ (ꯑꯔꯣꯏꯕ ꯃꯥꯏꯐꯝ ꯄꯤꯕ) ꯇꯥꯡꯕꯥ ꯑꯁꯤ 1449ꯅ ꯃꯁꯥꯒꯤ ꯋꯥꯐꯝ ꯑꯣꯏꯅ ꯎꯠꯊꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯆꯥꯔꯤ ꯑꯃꯥꯅꯤ ꯑꯅꯤꯁꯨꯕꯥꯗ ꯏꯖꯤꯞ (ꯗ꯭ꯔꯥꯒꯟ) ꯇꯥꯡꯕꯥ ꯑꯁꯤ 1453ꯅ ꯃꯁꯥꯒꯤ ꯋꯥꯐꯝ ꯑꯣꯏꯅ ꯎꯠꯊꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯄꯥꯄꯁꯤ (ꯁꯥꯅꯥꯃꯍꯤ) ꯑꯁꯤ 1798ꯅ ꯃꯁꯥꯒꯤ ꯋꯥꯐꯝ ꯑꯣꯏꯅ “ꯃꯇꯦꯡ ꯄꯥꯡꯕ ꯑꯃ ꯅꯠꯇꯅ” ꯍꯦꯟꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯏꯕꯗ ꯂꯧꯏ। ꯑꯔꯣꯏꯕ ꯃꯥꯏꯐꯝ ꯄꯤꯕ ꯑꯃꯁꯨꯡ ꯗ꯭ꯔꯥꯒꯟ ꯑꯁꯤ ꯇ꯭ꯔꯝꯄꯦꯠ ꯄꯥꯋꯔꯁꯤꯡꯅ ꯄꯨꯡꯊꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯁꯥꯅꯥꯃꯍꯤ ꯑꯁꯤ ꯗ꯭ꯔꯥꯒꯟ ꯄꯥꯋꯔ ꯑꯃꯅ ꯄꯨꯡꯊꯍꯜꯂꯤ।

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

លេខ​បួន​ជា​និមិត្តរូប​នៃ​ការ​រលាយ​ខ្ទេច​នៃ​នគរ​មួយ។ នគរ​របស់​អាឡិចសង់ឌ័រ​បាន​បែក​ខ្ទេច​ទៅ​ជា​នគរ​បួន ហើយ​អេហ្ស៊ីប​បាន​ធ្លាក់​ចុះ​នៅ​ក្នុង​សមុទ្រ​ក្រហម​នៅ​ជំនាន់​ទី​បួន ហើយ​អ៊ីស្រាអែល​កំពុង​ក្រាប​ថ្វាយ​បង្គំ​ព្រះអាទិត្យ​នៅ​ក្នុង​អំពើ​ស្អប់ខ្ពើម​ទី​បួន​នៃ Ezekiel បទ 8។ ជំនាន់​ទាំង​បួន​នៃ​ព្រូតេស្តង់និយម និង​សាធារណរដ្ឋនិយម​នៅ​ក្នុង​សត្វ​សាហាវ​នៃ​ផែនដី​បាន​ចាប់ផ្តើម​នៅ​ឆ្នាំ 1798 ហើយ​បញ្ចប់​នៅ​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​នឹង​មក​ដល់​ក្នុង​ពេល​ឆាប់ៗ សម្រាប់​ស្នែង​ទាំង​ពីរ។ សេចក្ដី​វិនិច្ឆ័យ​ដ៏​ធ្ងន់ធ្ងរ​ទាំង​បួន​របស់​អេសេគាល​លើ​ក្រុង​យេរូសាឡិម បង្ហាញ​ជា​រូបភាព​នៃ​សេចក្ដី​វិនិច្ឆ័យ​ទាំង​បួន​លើ​សហរដ្ឋ​អាមេរិក ហើយ​សេចក្ដី​វិនិច្ឆ័យ​ទាំង​បួន​នោះ​លើ​នគរ​ទី​ប្រាំមួយ​នៃ​ព្រះបន្ទូល​ទំនាយ​ក្នុង​ព្រះគម្ពីរ ជា​គំរូ​នៃ​រយៈ​ពេល​បួន​ឆ្នាំ​ពី 1449 ដល់ 1453 ពេល​ដែល​នគរ​ទី​ប្រាំពីរ​នៃ​ទំនាយ​ព្រះគម្ពីរ​យល់ព្រម​ប្រគល់​ពាក់​កណ្ដាល​នៃ​នគរ​របស់​ខ្លួន​ឲ្យ​ដល់​សម្តេចប៉ាប ក្នុង​ទំនាក់ទំនង​រវាង​សាសនាចក្រ និង​រដ្ឋ ដែល​ស្ត្រី​ពេស្យា​នៃ​ទីរ៉ុស​គ្រប់គ្រង​លើ​វា។

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Iminyaka ine ya 1449 kugeza ku 1453 igereranya irimbuka ry’ubwami bwa karindwi ku cyumweru cy’itegeko, kandi na none igereranya igihe cy’irimbuka ry’ubwami bwa munani kuva ku cyumweru cy’itegeko kugeza igihe cyo gufungwa kigerereye. Kunesha Egiputa, ari yo isi kandi nanone ari cyo kiyoka gihabwa ubupapa, ni igice gisubiramo ishusho y’igihe ku ntangiriro y’igihe gishushanywa n’iyo myaka ine ya 1449 kugeza ku 1453. Ibi byerekana kugwa kwa Constantinople ku cyumweru cy’itegeko, hanyuma bikongera kugaragara igihe Mikayeli ahagurutse. Igihe Mikayeli ahagurutse, abamarayika bane barekurwa byuzuye hakurikijwe ibyo ihishurirwa ritwigisha.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ndzi vone leswaku tintsumi ta mune ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile evukwetsimelweni, kutani ku ta ta makhombo ya nkombo yo hetelela.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Bahagian empat kerajaan Alexander, sangkakala empat atas Rom Barat, angin empat dilepaskan ke atas Rom Timur, empat hukuman berat atas Yerusalem, angin empat dilepaskan apabila kepausan sampai kepada kesudahannya tanpa seorang pun menolongnya. Dengan simbol-simbol nubuatan ini yang telah dikemukakan, kita akan mempertimbangkan celaka yang kedua dalam konteks penerapannya pada undang-undang Ahad yang akan segera datang.

## The Council of Florence

Konsili ya Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Pada tahun 1439, dalam Konsili Firenze (juga disebut Persatuan Firenze), para wakil Gereja Ortodoks Timur (dipimpin oleh Kaisar Bizantium Yohanes VIII Palaiologos dan Patriark Konstantinopel) menandatangani sebuah dekret resmi persatuan dengan Gereja Katolik Roma. Mereka setuju untuk mengakui Paus Roma sebagai kepala (otoritas tertinggi) seluruh Gereja.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

> Хажир эхнэрийн тэргүүн мөн адил Христ чуулганы Тэргүүн мөн; мөн Тэр биеийн Аврагч мөн. Ефес 5:23.

## The Nicene Creed

ਈਕ ਨੀਸੀਨ ਮਤ-ਸਵੀਕਾਰਤਾ

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

அரசரும் குலபிதாவும் நிக்கேயக் கிரீடத்தில் உள்ள “Filioque clause”-ஐ ஏற்றுக்கொண்டனர்; அது நிக்கேயக் கிரீடத்திற்கு சேர்க்கப்பட்ட ஒரு இணைப்பாக இருந்து, பரிசுத்த ஆவி தந்தையினின்றும் குமாரனினின்றும் புறப்படுகிறார் என்று வாதிட்டது. நிக்கேயக் கிரீடம், கத்தோலிக்க விசுவாசத்தின் வரலாற்றிலே மிகவும் முக்கியமானதுமானும் பரவலாகப் பயன்படுத்தப்பட்டதுமானும் உள்ள அறிக்கைகளில் ஒன்றாகும். நிக்கேயக் கிரீடம், கத்தோலிக்க நம்பிக்கையின் மையக் கோட்பாடுகளின் ஒழுங்குபடுத்தப்பட்ட சுருக்கமாகும். அது முதலில் இயேசு கிறிஸ்து யார் என்பதற்கான சத்தியத்தைப் பாதுகாக்கும்படி எழுதப்பட்டது. கி.பி. 325-ஆம் ஆண்டில், ஆரியுஸ் என்னும் பெயருடைய ஒரு ஆசாரியன், இயேசு தேவபிதாவால் சிருஷ்டிக்கப்பட்டவர் என்றும், அவர் முழுமையாகத் தேவன் அல்ல என்றும் போதித்ததினால், ஒரு பெரிய சர்ச்சை எழுந்தது.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Mfalme Konstantino aliitisha Mtaguso wa Kwanza wa Nikea ili kutatua suala hilo. Mtaguso huo ulithibitisha kwa nguvu kwamba Yesu ni Mungu kikamilifu, “wa asili moja” na Baba. Baadaye Imani hiyo ilipanuliwa katika Mtaguso wa Konstantinopoli mwaka 381. Inapaswa kuzingatiwa katika hatua hii kwamba; Imani ya Nikea iliasisiwa katika historia ya Konstantino wa kwanza, nayo ingekuwa suala kwa Konstantino wa mwisho, ambaye alikuwa Konstantino wa kumi na moja, aliyekuwa Mfalme wa mwisho wa Dola ya Mashariki ya Bizanti. Konstantino Mkuu, ambaye alikuwa wa kwanza, huwekwa mbele mara kwa mara kama somo katika unabii wa Biblia. Yeye ndiye mtawala katika mwanzo wa dola ya mashariki na kwa hiyo humfananisha mtawala katika mwisho wa dola ya mashariki. Ukweli kwamba Imani ya Nikea ni kipengele cha historia zote mbili, za mwanzo na za mwisho, lazima uangaliwe na mwanafunzi wa unabii, iwapo anaelewa kanuni ya alfa na omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Pada tahun 381, Pengakuan Iman Nicea telah dikemas kini dengan doktrin Api Penyucian, doktrin Ekaristi, serta penerimaan penggunaan roti tidak beragi bagi Ekaristi, yang merupakan suatu amalan Latin. Pengakuan Iman tahun 381 itu juga menerima pemahaman Katolik tentang dosa asal dan kehidupan selepas mati. Ia diakhiri dengan baris penting ini: “Kami juga menetapkan bahawa takhta apostolik yang kudus dan Pontif Rom memegang keutamaan atas seluruh dunia dan merupakan wakil Kristus yang sebenar.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

នៅក្រុមប្រឹក្សាហ្វ្លូរ៉ង់ មានការចុះហត្ថលេខាលើកំណែដែលបានកែសម្រួលមួយទៀត នៅថ្ងៃទី 6 ខែកក្កដា ឆ្នាំ 1439 គឺ 14 ឆ្នាំមុនពេលកុងស្តង់ទីណូបលបានដួលរលំក្រោមអូតូម៉ង់ទួរគីនៅឆ្នាំ 1453។ សហភាពនោះត្រូវបានចុះហត្ថលេខាក្រោមសម្ពាធនយោបាយយ៉ាងខ្លាំង។ អាណាចក្រប៊ីសង់ទីនកំពុងអស់សង្ឃឹមចង់បានជំនួយយោធាពីបស្ចិមប្រទេស ដើម្បីប្រឆាំងនឹងអូតូម៉ង់ដែលកំពុងឈានមុខមក។ នៅពេលប្រតិភូក្រិកបានត្រឡប់ទៅស្រុកវិញ កិច្ចព្រមព្រៀងនោះត្រូវបានបដិសេធយ៉ាងខ្លាំងដោយភាគច្រើននៃបព្វជិត សង្ឃ និងប្រជាជនសាមញ្ញនៅបូព៌ា។ ប៊ីស្សពភាគច្រើនដែលបានចុះហត្ថលេខាលើវា ក្រោយមកបានដកការគាំទ្ររបស់ខ្លួនវិញ។ សហភាពនោះមិនដែលត្រូវបានអនុវត្តពេញលេញឡើយ ហើយត្រូវបានសាសនាចក្រអORTHដុកបូព៌ាបដិសេធជាផ្លូវការនៅក្នុងប៉ុន្មានឆ្នាំបន្ទាប់។ នៅពេលកុងស្តង់ទីណូបលដួលរលំនៅឆ្នាំ 1453 សហភាពនោះបានបរាជ័យយ៉ាងមានប្រសិទ្ធភាពរួចទៅហើយ។ ជាញឹកញាប់ អ្នកប្រវត្តិសាស្ត្រពិពណ៌នាវាថា ជាសហភាពនយោបាយមួយដែលបានបរាជ័យ ដោយសារតែការតស៊ូប្រឆាំងដ៏ជ្រាលជ្រៅខាងទេវវិទ្យា វប្បធម៌ និងពីសំណាក់ប្រជាជន។

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Ka Nicaea Council ba Kaba-chiangkhatna hmasa ber ah, AD 325-ah, Nicene Creed chu pawm a ni. Chu chu kum 330 hma kumnga a tihchhinna a ni a, chutaah Daniel bung 11, châng 24-a kum 360, “hun” tianga entîr chu a tâwp a ni.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Тэр аймгийн хамгийн шимтэй газруудад хүртэл амгалангаар нэвтрэн орж, эцэг өвгөд нь ч, тэдний өвөг дээдэс нь ч хэзээ ч үйлдээгүйг үйлдэх болно; олз, дээрэм, эд баялгийг тэдний дунд тараан өгнө. Тийм ээ, тэр бэхлэлтүүдийн эсрэг өөрийн арга мэхийг, тодорхой хугацааны турш, урьдчилан төлөвлөх болно. Даниел 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

ឆ្នាំ​៣១ មុន​គ្រិស្តសករាជ និង​ឆ្នាំ​៣៣០ ទាំងពីរ​សុទ្ធតែ​សម្គាល់ «ពេល​វេលា​ដែល​បាន​កំណត់» នៃ​ខទី​ម្ភៃប្រាំពីរ និង​ម្ភៃប្រាំបួន ក្នុង​ដានីយ៉ែល ជំពូក ១១។

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> Dua-dua raja ini hatinya hendak berbuat jahat, dan mereka akan mengatakan dusta di satu meja; tetapi hal itu tidak akan berhasil, karena kesudahannya masih pada waktu yang telah ditetapkan. … Pada waktu yang telah ditetapkan ia akan kembali dan datang ke arah selatan; tetapi hal itu tidak akan seperti yang pertama ataupun seperti yang kemudian. Daniel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Pemulaan (330) dan pengakhiran (1449–1453) garis nubuatan Roma timur dilambangkan oleh maharaja Constantine yang pertama dan yang terakhir. Alfa dan omega garis nubuatan Roma timur, yang disebut Empayar Byzantine, berkaitan dengan pengakhiran tiga ratus enam puluh tahun Roma Imperial yang memerintah secara tertinggi sejak pertempuran Actium pada 31 SM hingga tahun 330, dan kemudian berlanjutan hingga 1453. Sebelum pertempuran Actium pada 31 SM, Mark Antony dan Augustus Ceasar mengatakan dusta di satu meja yang tidak berhasil. Sebelum tahun 330, pada tahun 325, Pengakuan Iman Nicea telah diadopsi. Sebelum tahun 1453, versi yang diperbarui dari Pengakuan Iman Nicea yang sama itu telah diadopsi. Sebelum 31 SM, dua tokoh politik mengatakan dusta di satu meja. Pada tahun 325, dusta-dusta rohani dikatakan di satu meja. Kedua-dua saksi itu mengenal pasti dusta politik dan rohani yang telah diadopsi pada tahun 1439 di Konsili Florence. Pengakuan Iman Nicea yang diperbarui itu disebut Dekret Persatuan.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Toka ya liboso ya lokuta na mesa moko eyaki liboso ya 31 BC, mpe ezalaki kati na bituluku mibale ya politiki ya Rome ya bapakano. Ntango etyamaki mpo na lokuta yango ezalaki 31 BC, mpe ezalaki na Augustus, elembo ya Rome kotelema liboso ya lisanga ya mobali moko mpe mwasi moko oyo bazalaki komonisa Ejipito. Lisangá ya mibale ya lokuta ezalaki na 325, mpe ntango etyamaki ezalaki 330. Lisangá ya misato ya lokuta ezalaki na 1439, mpe ntango etyamaki ezalaki 1449–1453. Bato oyo bazalaki na mesa na 1439 bazalaki komonisa Rome ya wɛsti mpe ya ɛsti, na Rome ya ɛsti koluka mokano ya politiki, na kondimaka ntembe moko ya losambo. 31 BC, oyo elandami na 330 mpe na nsima 1453, emonisi bosaleli misato ya molɔngɔ ya Rome.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Ancaman politik daripada persekutuan Marc Antony dan Cleopatra melambangkan ancaman rohani bidah Arianisme pada tahun 325, yang seterusnya melambangkan ancaman politik dan agama daripada orang Turki Islam pada tahun 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

ទស្សនៈលទ្ធិទាំងឡាយនៃ សេចក្តីជំនឿនីសេ គឺជាការកុហក ហើយគ្មានសេចក្តីពិតណាមួយនៅក្នុងវាទេ។ ឯកសារដែលបានចុះហត្ថលេខានៅថ្ងៃទី 6 ខែកក្កដា ឆ្នាំ 1439 នៅក្រុមប្រឹក្សាហ្វ្លូរ៉ង់ ត្រូវបានហៅថា ក្រឹត្យសហភាព ហើយវាបានតំណាងឱ្យការកុហកដដែលទាំងនោះ និងច្រើនជាងនោះទៀត។ នៅពេលដែលប្រតិភូទាំងឡាយបានត្រឡប់ទៅកាន់កុងស្តង់ទីណូបលក្នុងឆ្នាំ 1439 ពួកគេត្រូវបានស្វាគមន៍ដោយកំហឹង និងការចោទប្រកាន់ថាបានក្បត់។ ពាក្យសម្តីមួយបានសាយភាយថា៖ «ល្អជាងមានចីវរតួកគី ជាងមួកមីត្រារបស់សម្តេចប៉ាប»។

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Kesatuan itu ditandatangani terutama kerana Maharaja Byzantium sangat memerlukan bantuan ketenteraan Barat menentang Uthmaniyyah. Setelah menjadi jelas bahawa sangat sedikit (atau tiada) bantuan ketenteraan yang akan datang, sokongan terhadap kesatuan itu pun lenyap. Pada tahun 1450–1451, beberapa sinod Timur menolak kesatuan itu, dan setelah Konstantinopel jatuh pada tahun 1453, kesatuan itu ditinggalkan sepenuhnya. Hasil muktamad Dekri Kesatuan Florence dianggap oleh Gereja Ortodoks Timur sebagai suatu konsili yang gagal dan ditolak. Ia tidak diiktiraf sebagai sah. Namun demikian, Gereja Katolik Roma masih menganggapnya sebagai suatu konsili ekumenikal yang sah.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Kami sedang menetapkan logika untuk memahami bagaimana ciri-ciri nubuatan dari celaka yang kedua diulangi dalam sejarah celaka yang ketiga. Nubuatan seratus lima puluh tahun tentang celaka yang pertama dimulai pada 27 Juli 1299 dan berakhir pada 27 Juli 1449.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Константин XI Палеолог 1404 онд төрж, 1449 оны нэгдүгээр сараас 1453 оны тавдугаар сарын 29-ний өдөр хүртэл хаанчилсан. Тэрээр 1,100 гаруй жил оршин тогтносон Дорнод Ромын (Византийн) эзэнт гүрний сүүлчийн эзэн хаан байв. 1453 онд Османы бүслэлтийн үеэр тэрээр Константинополийн хамгаалалтыг ердөө 7,000–8,000 орчим хамгаалагчтайгаар, II Мехмедийн 80,000-аас давсан цэргийн эсрэг зоригтойгоор удирдан зохион байгуулсан. 1453 оны тавдугаар сарын 29-нд Константинополь эцэстээ унах үед тэрээр хотын хэрэм дээр тулалдан амь үрэгджээ. Түүний цогцсыг хэзээ ч эцэслэн тогтоон таньж чадсангүй. Түүний үхэл нь Ромын эзэнт гүрний төгсгөлийг тэмдэглэсэн юм (МЭӨ 27 онд Августын байгуулсан эзэнт гүрний хамгийн сүүлчийн шууд үргэлжлэл).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Dia diingati dalam sejarah Yunani dan tradisi Ortodoks sebagai seorang tokoh pahlawan—sering disebut dalam legenda sebagai “Maharaja Marmar” (kepercayaan bahawa pada suatu hari dia akan kembali untuk menyelamatkan Konstantinopel).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

ယောဟန် အဋ္ဌမ ပလယ်အိုလိုဂိုစ် (1392–1448) သည် 1425 မှ 1448 အထိ အုပ်စိုးခဲ့သော ဘိုင်ဇန်တိုင်း အင်ပါယာ၏ နောက်ဆုံးမတိုင်မီ ဧကရာဇ်ဖြစ်သည်။ သူသည် ဧကရာဇ် မန်နျူအယ် ဒုတိယ ပလယ်အိုလိုဂိုစ်၏ အကြီးဆုံးသားဖြစ်ပြီး ကွန်စတန်တိုင် အဋ္ဌမမဟုတ်၊ ကွန်စတန်တိုင် ဆယ့်တစ်မင်း၏ အစ်ကိုကြီးလည်း ဖြစ်သည်။ ယောဟန် အဋ္ဌမသည် မိမိ၏ အုပ်စိုးကာလအများစုကို ပျက်စီးလုနီးပါးဖြစ်နေသော ဘိုင်ဇန်တိုင်း အင်ပါယာကို အော့တိုမန်တို့ထံမှ ကယ်တင်ရန် အလွန်အမင်း ကြိုးပမ်းလျက် ကုန်ဆုံးစေခဲ့သည်။ 1439 ခုနှစ်တွင် သူသည် ကိုယ်တိုင် အီတလီသို့ သွားရောက်ကာ ဖလော်ရင့်စ် ကောင်စီကို ဥက္ကဋ္ဌအဖြစ် ဦးဆောင်ခဲ့ပြီး၊ ထိုနေရာ၌ သူနှင့် အရှေ့ပိုင်း အော်သိုဒေါက်စ် ကိုယ်စားလှယ်အဖွဲ့သည် ရောမ ကက်သလစ် ဘုရားကျောင်းနှင့် ပြန်လည်ပေါင်းစည်းရန်၊ ထို့ပြင် ပုပ်ရဟန်းမင်းကို ဘုရားကျောင်း၏ ဦးခေါင်းအဖြစ် လက်ခံရန် ယာယီအားဖြင့် သဘောတူညီခဲ့ကြသည်။ ကွန်စတန်တိုင် မဟာမင်းကြီးသည်လည်း နိုက်စီယာ ကောင်စီကို ဥက္ကဋ္ဌအဖြစ် ဦးဆောင်ခဲ့ဖူးသည်။ ယောဟန် အဋ္ဌမသည် ပုပ်ရဟန်းအာဏာပိုင်အဖွဲ့နှင့် ဤပေါင်းစည်းမှုကြောင့် တူရကီတို့ကို ဆန့်ကျင်ရန် အနောက်တိုင်း စစ်ရေးအကူအညီ ရရှိလာမည်ဟု မျှော်လင့်ခဲ့သော်လည်း၊ ထိုပေါင်းစည်းမှုသည် ကွန်စတန်တီနိုပယ်တွင် အလွန်မနှစ်သက်ခံရဘဲ နောက်ဆုံးတွင် ပျက်ကွက်သွားခဲ့သည်။ ယောဟန် အဋ္ဌမသည် 1448 ခုနှစ်တွင် (သဘာဝအကြောင်းကြောင့်) ကွယ်လွန်ခဲ့ပြီး၊ ထိုနောက် ကွန်စတန်တီနိုပယ် မြို့ကျဆုံးသော 1453 ခုနှစ်မတိုင်မီ ငါးနှစ်သာ ကျန်ရှိသေးသည်။ ထို့နောက် သူ၏ညီ ကွန်စတန်တိုင် ဆယ့်တစ်မင်းသည် ဧကရာဇ်ဖြစ်လာပြီး မြို့ကို ကာကွယ်ရင်း အသက်ဆုံးရှုံးခဲ့သည်။

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Ha Yuhanna VIII a hlokahala ka 1448, ngoan’abo, e leng Constantine XI, a khethoa hore e be mohlahlami. Ka 1448 ’Muso oa Byzantium e ne e se e le naha e nyenyane e tlas’a borena ba e mong, ’me Maottoman a ne a e-na le tšusumetso e khōlō tabeng ea hore na ke mang ea lutseng teroneng ea Constantinople. Ka la 27 Phupu 1449, ha etsahala ketsahalo ea lipolotiki ea bohlokoa haholo lilemong tsa ho qetela tsa ’Muso oa Byzantium. Moemphera oa Byzantium, John VIII Palaiologos, o ne a se a hlokahalletse pejana ka 1448. Ngoan’abo, Constantine XI Palaiologos (moemphera oa ho qetela), a phatlalatsoa e le moemphera Constantinople. Leha ho le joalo, pele Constantine XI a nyolohela teroneng ka molao, o ile a romela manģosa ho Sultan oa Maottoman (Murad II) ’me a kōpa tumello ea ho busa. Sultan a fana ka tumello eo, ’me ke feela ka mor’a moo Constantine XI a ileng a roesoa moqhaka ka molao le ho amoheloa e le moemphera. Ketso ena e ile ea nkoa e le boinehelo ba boithaopo ba boipuso ba Byzantium. Ka lekhetlo la pele, moemphera oa Byzantium o ile a lumela pepenene hore o busa feela ka tumello ea Maturkey a Maottoman. Lilemo tse ’nè feela hamorao, ka 1453, Constantinople ea oa matsohong a Maottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

နောဝင်ဘာ ၂၇၊ ၁၄၄၉ မှ သုံးရာကိုးဆယ့်တစ်နှစ်နှင့် ဆယ့်ငါးရက်အကြာ၊ ၁၈၄၀ ခုနှစ် ဩဂုတ် ၁၁ ရက်နေ့တွင် တူရကီတို့သည် ဥရောပအင်အားကြီး လေးနိုင်ငံထံ လက်အောက်ခံ၍ အီဂျစ်ထံမှ ကာကွယ်မှုကို ရှာဖွေခဲ့ကြပြီး၊ ထို့သို့ဖြင့် “တစ်နာရီ၊ တစ်ရက်၊ တစ်လ၊ တစ်နှစ်” ဟူသော ပရောဖက်ပြုချက်ကို ပြည့်စုံစေခဲ့ကြသည်။ ယခု ကျွန်ုပ်တို့သည် မကြာမီ ရောက်လာမည့် တနင်္ဂနွေနေ့ ဥပဒေ၌ ပထမဒုက္ခနှင့် ဒုတိယဒုက္ခကို အသုံးချရန် ဆင်ခြင်တုံတရား၏ အခြေခံအစီအစဉ်ကို သတ်မှတ်ထားပြီးဖြစ်သည်။ ပေတရုသည် တစ်သိန်းလေးသောင်းလေးထောင်၏ သင်္ကေတအဖြစ် တတိယကောင်းကင်တမန်၏ လှုပ်ရှားမှုကို ကိုယ်စားပြုသကဲ့သို့၊ ဝီလျံ မီလာသည် ပထမနှင့် ဒုတိယ ကောင်းကင်တမန်များ၏ လှုပ်ရှားမှုကို ကိုယ်စားပြုသည်။ လှုပ်ရှားမှု နှစ်ရပ်လုံးသည် “သော့များ” နှင့် ဆက်စပ်လျက်ရှိသည်။

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> ហើយ​កូនសោ​នៃ​វង្ស​ដាវីឌ​នោះ យើង​នឹង​ដាក់​លើ​ស្មា​របស់​គាត់; ដូច្នេះ គាត់​នឹង​បើក ហើយ​គ្មាន​អ្នក​ណា​អាច​បិទ​បាន​ឡើយ; ហើយ​គាត់​នឹង​បិទ ហើយ​គ្មាន​អ្នក​ណា​អាច​បើក​បាន​ឡើយ។ អេសាយ 22:22។

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> ကိုယ်တော်ကလည်း သင့်အား မိန့်တော်မူသည်ကား၊ သင်သည် ပေတရုဖြစ်၏။ ဤကျောက်ပေါ်မှာ ငါ၏အသင်းတော်ကို ငါတည်ဆောက်မည်။ ဟာဒေ၏တံခါးများသည် ထိုအသင်းတော်ကို မနိုင်မရှုံးစေရ။ ထို့ပြင် ကောင်းကင်နိုင်ငံတော်၏ သော့များကို သင့်အား ငါပေးမည်။ မြေကြီးပေါ်၌ သင်ချည်နှောင်သမျှသည် ကောင်းကင်ဘုံ၌လည်း ချည်နှောင်လျက်ရှိမည်။ မြေကြီးပေါ်၌ သင်ဖြေချသမျှသည် ကောင်းကင်ဘုံ၌လည်း ဖြေချလျက်ရှိမည်။ မဿဲ 16:18, 19။

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Kita akan mendekati peperangan Niniwe dalam artikel berikutnya sebagai “kunci” yang bukan sahaja membuka lubang dasar yang tidak berpenghuni itu, tetapi juga sebagai kunci nubuatan yang menyelaraskan seluruh kesaksian Daniel sebelas ke dalam susunan yang sempurna. Dalam mimpi Miller, “kunci” yang terikat pada peti itu ialah kaedah pengajian Alkitab Miller. Pembuktian ayat-ayat daripada sejarah Millerite yang digabungkan dengan “baris demi baris” dalam sejarah malaikat ketiga ialah kunci yang membolehkan kunci Wahyu sembilan membuka dan menyelaraskan sejarah tersembunyi bagi pekabaran luaran ayat empat puluh ke dalam susunan.

We will continue our considerations in the next article.

Mēs turpināsim mūsu apsvērumus nākamajā rakstā.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Kepada nabi itu, roda di dalam roda, serta rupa makhluk-makhluk hidup yang berhubungan dengannya, semuanya tampak rumit dan tidak dapat dijelaskan. Tetapi tangan Hikmat yang Tak Terbatas terlihat di antara roda-roda itu, dan keteraturan yang sempurna adalah hasil pekerjaan-Nya. Setiap roda bekerja dalam keselarasan yang sempurna dengan setiap roda yang lain.” Testimonies to Ministers, 214.

Back to Articles