Étude de l’Apocalypse – #8 : Le cavalier au cheval roux | le 2ème sceau by @lebereenp on 3Speak
▶️ Watch on 3Speak --- Cette vidéo propose une analyse approfondie du cavalier au cheval roux et explique pourquoi son interprétation traditionnelle dans la chrétienté est erronée. (This video offe...
Tags: #apocalypse #revelation #prophtie #prophecy #bible
Hello to all, welcome to this series of presentation on the book of the Apocalypse. We have our own well. We have already made the introduction to the book SELA, and we're we're on today at the and we have said that this cavalier responded to the question who? And we have seen that it was the Christian. Today, we're going to see the cavalier-o -cheval-Roeuval-Roo for the opening of the 2nd Soe. And we had said, in all the way, mow-technic, to be Apocalypse, chapter 6, verse 3, when he opened the second so, I heard the second being, and he said, Vien. And he sought a other cheval, Roo, the We talk of the four cavaliers. And what's what we do? We do, the ano-wove successively the seven saw, which provokes each time a new vision. The first soe, made appear the first cavalier of the Apocalypse, mounted on a cheval-blank, which represents the conquest. Our study of the last time, we indicate other thing. It's to what we have said on Apocalypse 4 and Apocalypse 5, which is the introduction, the scene of introduction, at the opening of the so of the book. The second saw that we're studying today, what is he said on it? It is said that the 2nd Cavalier, mounting a cheval So this interpretation, rejoined entirely all what I've heard on the subject, to know that this second so, this second cheval, corresponds to the description of the Christ. You will be heard about the war and of war, and a nation, and a nation, which is carried to Matthew 24, verse 6 and 7. All of what I've put on the subject, turn a lot of match 24, and, effectively, we associate, so cavalier, by rapport to what he is said, in Apocalypse, chapter 6, verse 3 to 4, but we're associes this cavalier to the war. What question we could be posed? In The first remark that I could say, is that in the text of Apocalypse, chapter 6, verse 3, and verse 4, the word war is never employed. The expression, is enleve the peace. It's a bit surprising, even if it's It's the first remark. so that Matthew 24 is rather considered and abhorred as a text literal. So, is that the association of these two, not hurt not a certain difficulties? So, so are the two points that I've remarked and that I've made So, we'll start the study, and we'll have to be the point the following. The first point, the Cavalier, on the question of his power to remove the peace of the earth, on the fact that the men sorgias the one the other, and on the grand depet that he was given. These three terms are indissosciable. So we're going to treat it ensemble. We're going to treat the question of the color rouge of the cheval, and we're going to talk of the life and the head of Vaux. These are the three subjects that we're going to be able to be today, to try to understand who is this cavalier to chevalu, and why he So, let's go on. There are two ways to consider this text, especially the portion of Apocalypse, chapter 6, verse 4. He sought a cheval, roo, the So, what are these two ways to consider the text, to be read and to learn? So, first lecture, we can consider that the cavalier, receive two don distinct. The first don would be the power to be of The second don, would be a grand weapon that he would be. So, we can consider, by rapport to the lecture, that this cavalier receives two don. That's the first way to read the text, and to it to be This Cavalier, receives a grand d'epet. And the don of this sword, in question, is that heirs, to remove the peace of the earth, so, that this Cavalier receive two don, so we consider that we'll receive a one. So, what is interesting, is that, is that, whatever is the lecture that we're in of this text, a Because, as that, whatever the lecture that we are, we have, quite a problem, by rapport to this epa, by rapport to the utility for this cavalier. Especially, if we consider that this weapon is a real weapon, so a and that the Apocalypse is rather considered as a book written in symbolic. And the question that is posed, is, in the Bible, is there is a passage, who talk of non-pay, who Because, in fact, this text of Apocalypse 6 is in this configuration. Yes, there. Yes, there is a text that regroup these different criteria. So, we're going to be here. It is in Matthew, chapter 10, verse 34, and verse 36. And it's Jesus Christ who So, Jesus Christ, do, not that I was coming to ported the peace on the earth, I'm not coming to ported the peace, but the peace, because I am coming to make the division, between the man and his mother, and her mother, and the In this citation of Jesus Christ, we find all the characteristics of our text of Apocalypse. Jesus did well that he is not come to ported the peace, so we're of being made the division. So, the conflict between the women. And the descriptive of what he called the division, well, confirm, that's been the conflict between, and in this portion of text of Matthew 10, you can't read the So, this text colles perfectly. So, if we have to talk of the epa, in this text, we also, we'll find the same configuration than with our other text. Because the epa, because the epa, on Jesus, we are in because it's he has the sword, but the division is between the men. So, he doesn't, literally, personally, the epa. If it's an epa, if it's a real epa, we're in a droll to ask what it's what she serves. Because the division between the women, we have not been to a We're not that Matthew Diss, we help to understand that the fact that the second lecture that we have of this text is the same that corresponds the most. We're or make the division if you consider the text of Matthew Diss. So, the second lecture is the best adapted to text. So, it's interesting, because in the interpretations, we know, we say that this cavalier is who have this position, by rapport to the interpretation of the text, we could say, with this text of Matthew Diss, the same thing, say that, in fact, Jesus Christ, in talking to non-pay in this text, well, talk to fair the war. Of concessance, we never presented Jesus Christ, as being someone who's and who, he himself, face the war. So, I talk well to make the war in the sense of Matthew 24, because it's the text that is put in reference, to give this interpretation that this cavalier is lily to the war. And the people have entirely reason, to not associate Jesus to the war. Entirement reason, because the Bible refute. The Bible not attest not that Jesus Christ, so for the war. We're going to point the text. Matthew, chapter 26, verse 50 to 53, we do, Jesus, Jesus, So, these gens, Saventers, mire the hand on Jesus, and he was one of those who were with Jesus, and then did the hand, and tired his sword. So, so here's Pierre. He frappa the serviteur of a sovereign-sacificator, and he importer, and he importer, the other personage, is Maltius. So, then Jesus, he said, Remet your sword on Epe, peririon by the epa. Pants do you, that I can not invoke my Pair, who me donerry, at an instant, more 12 lesions of angel? So, we'll see well in this text that Jesus Christ, is not for the war. And he explains that that the Eclerscissons again the subject. The Epe. So, let's talk of the... So, there are two, there are two, who are doted of an epa. So, the Cavalier, who is linked to a second saw, and the Cavalier to Cheval-Wair, which is We know we talk of an epa for these two cavaliers. So, the word employed in Greek, is the machera, for the cavalier-o-cheval-Roo, but it's the ronfaia for the cavalier to cheval -Vere. So, it's two epae different, if we consider the etymological of the word. And it's where I want to come. So what's what we do on the Epe -Machara? That it's a great cuto, used for to kill the animal and decouped the chair, or a little epa, epa-courbe, for cutpe a weapon, to penetrate. So the word Machera is used at other moments in the Bible, in the New Testament, in Matthew 10. He said, do you know, not that I was going to ported the peace on the earth, I'm not going to be the pen, but the epi, it's the text that we've been to use. In Matche 26, 51, 52, so the sword, Maltus, it's still a text that we have used, in Luke 22, in Ebrocate, also. For the other expression, the Epioreen, Faya, He has talked of a great epa, or in reality, a long javelow of the soldiers of Trace, also a sort of long epa, destined to be ported on the We use this word when we talk of the epa of Jesus Christ, Apocalypse 1, verse 16. It's interesting, because the word machera, lao, is used, and we say that it's used, and we say that this epa, in fact, it's apparen't more a grand cuto, or a little epa. The epa Roman, was part of this category of an So, it's pretty the Movein'O who is employed there, because we say that it's a grand impet, who is remied to Cavalier-Chevalro. So the word Machira is almost employed, and what it would have been more interesting, to use the other word, Laron Faya, which, she, is described, as part, as being a grand epa. And I'm almost to say that the Ron Faya also is well-utilized in its context. because the ronfaya, in fact, is a grand epa. It was puted on the shoulder by the soldiers, and it was not used by rapport to her trenchant. It was rather used by rapport to his poe. So, we'd not try to tranchey with this epa. We're trying to assombed. And when it is used in Apocalypse, by rapport to Jesus Christ, we So it's almost the most term that it's employed there. It would have been a machera, that it was a treasant. So, all that for you say that, to try an analysis of moor, it's not necessarily concluent. If we want to treat this epa, in the sense literal, like a Because he has said, Because the power of God is vivant and efficient, more trancheant than an epa-quemps. It's the term machera who is employed. But what is interesting is that we say that an epaicel, whatever's the key. A two trancheon. Penetrant, just to partage, a-hame and spirit, jointure and moll, they judge the sentiments and the pensions. So, the epa, is a symbol of the power of God, of the Bible. And there, if we use this approach of the text, we're quite conform to the Apocalypse, which is a text symbolic. And we can understand more the role of the has not really the utility of the epa, if it's an epa literal. By contrast, if it's a word of God, there we understand more the role of this epa in the text. And that's valid, as well for the text of Apocalypse, that's the text of Matthew, where Jesus Christ, and says that he's not been to ported the peace, but the to the action of Jesus during his ministry, because he'd always, he is written. So, he uses the Epis Symbolic, he uses the Parole of God. So, the Epeed of Jesus, or the Epis of Cavalierre, are the Word of God. We can continue. So, we can not pass to the fact that Jesus Christ, we say in Matthew 10, verse 34, don't believe not that I was coming to bring the peace on the earth, I'm not coming to bring the peace, but the epa. So, now, Jesus Christ, talk to the apporte the epa, and why this cavalier to chevalroo, he, he has given a grand weapon? So, Luke, chapter 24, of verse 13, to verse 27, we do what? And, this same day, two disciples, allay to a village named Emmaus, just after the crucifixion and the resurrection of Jesus Christ. And two disciples are in trying to discusses of what has produced at the death of Jesus Christ. So, Jesus Christ will go to rejoin, but they will not be to recognize. And a conversation will start between Jesus Christ and these two disciples. So, Jesus approached and he rode with them, but their eyes were in impenched to be reconnets. He said, to what do you entertainer you, in marching, for that you are all too triste? Lain two, named Cleopas, he replied, is you the sole who, who sejournance in Jerusalem, do you know, And he would respond, what he had arrived to Jesus of Nazareth, who was a prophet -pucant, in-in-in-in-paw-in-pore -in-pore-dove-to-tove-to-to-the -povement and all the people. And how, the principal-sacrificator and our magistra, l', l'n, and our magistrate, for him found condemn-a-mor and crucified. We espere you that he would deliverer Israel. But with all that, Here, the third day that these things have passed. It is true that some women, of us, we, have far astoned, it's been of grand matins to sepulch, and nayn't not found his core. They are come to say that some angels, they have appeared, and they're announced that he was alive. They're announced that he is vivant. Some of those who were with us are and they have found, the things like the women have said, but he, he did long point view. Verse 25, then Jesus lor did, Ome, without intelligence, and, don't the cure is lent to believe, all what we say the prophets. No fail it not that the Christ suffered these things, and that he entered in his glory? And, commencing by Moise, and by all the prophets, he in all the scriptures, those who he concerned. Here, the text of Luke is clear. We know, in the part which is, well, in the last verse 27, we know, that Jesus Christ will explain, and that he will use all the who are available at his time. Jesus Christ, will use the Ancient Testament. But we have seen, we have well seen, that the open of the book Celé, is produced in 1844, not before, but at all the scriptures at this epoch, it's the two Testaments, so the Ancian and the New. So, well, this cavalier, on cheval roo, disposed an epa that is more grand, he has the Second Testament. So, here for the explanation, of the reason for that this cavalier, he, disposed of a grand epa, while Jesus Christ, disposed at his So, we have well seen the Cavalier, in the explanation of the question of enleve the peace of the earth, that the men s gorgeasse the one of the other, and now of the grand epa. Now, let's talk about the color of red, the cheval. Selon the version of the Bible, we see that the color can vary. I'll try to explain why. It's the right to be interrogate on the question, because the word that's in the text, is poros. And for ross, it's the color of the field, in the sense of the is when we talk of the dragon, rouge. So, the dragon, a color red, it's in Apocalypse in Chapter 12, when the woman flee. When the woman who is encentee, will infante. Why I've chosen the version of Darby? It's because, according the versions of the Bible, that you'll employe, you'll have rube, you'll have rube, you'll have So I will you tell why I've chosen the version Darby. It's for that we'll understand well conscience of something. Why the version Darby? You have not to find out to find out of Wikipedia of the insinements on John Nelson Darby, who is the traduied the Bible directly to part of the texts Hebrew and Greek, in three languages, in English, in English, in German, and in French. In 1859, he published the New Testament in French. This translation is titled Version Newvel, because it is not, contrary to the but on the trade-critic, which have been in the 19th century, in particular, those of Grieschbach, Skols, Tichendorf, or Lachmann. This traduction has for particularity to be very literal, to want to, in sacrificing, to the elegance of style, to see, the clarity of the text traduished. The translation complete of the Bible is published in 1885, 3 years after the death of Darby. Cyrus Ingerson Schofield, Sinspirate, for the Bible anote by himself, and, who is today the Bible commented to Darby, read also a synopsis of the Bible, of numerous commenter biblic, and the treate doctrino. What we interest, by rapport to our study today, is that this traduction, what is in Grae, this traduction, has for particularity to be very literal, so colled the most possible to text original. to want, to want to respect the text, the text original, in sacrificing, to be the elegance of style, to see, and the clarity of the text, is what we're interested today. And what is interesting, is that Darby, in his version, we say that the cheval is rude. In many of presentations, that I've We want to present this cheval as being rouge, of a rouge-vief, of a rouge -feu. But Darby, he, he presents, like a cheval who is rude. So, I can understand, those who have said rouge-vive, rouge-few, rouge-intense, because, in fact, the word, he is presented as Puroos, and it's the definition of this word. But Darby, he, and thereby to be a reputation, to be very vigilant on these translations. So, where I want to come, is that we're in account, you know, you know, we have a few elements in the New Testament. So, we're in the Ancient Testament, with the Moad of Man. In fact, it is tradued, sometimes red, and in fact, it is often tradued by rapport to context. So, it is used for the men, for the cheval, for the bea, for the vets, for the vets, for the vettement, for the lot, for the lentil. So, even when we talk, in the sense literal, in certain things, in these cases, we choose the color. which is the most appropriated, in searching that it's a color, liy-o-ruge. So, it is tradued Roo, in Genesis 25 -30, for a plan of lanty. He is tradu-ruth, in number of 192 for a vash. He is traduced Roo, in Zachari, for a cheval. By-court, it is traduced Rous in 2 -Raw-3, verse 22. in Esai 663 verse E. So, in fact, we understand here that the translations adapt to their context. And it's certainly what has been made, also, for the book of the Apocalypse. So, we don't know, well, we know, well, that this cheval is in the tone of the rouge, and we can not go any more far, all simply. So, I wanted to be able to not be able to be able to be sure with people who, be able to Plutot, to my eyes, it's the sense of this color. And, let's see, just, to have a bit more in this direction. What, what importance has to know that that this cheval is rude? In Zacharis, Samputre 6, verse 1 to 8, what is what is he said on this cheval? On the chevue. I'm going, And here, four charres, sent out of two mountains. And the mountains were the mountains of eras. At the first char, there were the cheval raw. On second char, the cheval noir. The third char, the cheval blan. And, on the fourth char, the cheval tachet, rouge. I, pray the power, and I said to the angel who talked with me. What is, monseigneur? The angel me replied, These are the four Vandescius, who they're in the seigneur of all the earth. The chevonne-o-noir, attele, atle, at Leine de Char, is to direct to the country of Septantrion, and the Blanc go after them. The Tachet's is to directs to the country of midi. So, we, it's the chevot. So, we're the chevot, who we're interested. The The angel said, go, parkour the earth, and they parkour the earth. He mappela and me said, "'Vo, see, what he's to directs, "'Veyer to the P. "'Theirce my cholera on the P. "'So all the versions, "'notice not my color, "'we, we'll have the occasion to re-partly. "'But for the Ruge, there we remark in the text, "'that all the chevales "'that all the cheval were... and the presence of the seigneur of all the earth, so that is there. And things interesting, the cheval-rouges, sort, and demand to go to parkourier the earth. And then I'll say, yes, go, parkour the earth. And that's what they're going to do. First text, Zachary, chapter 6, verse 1a8. And, make attention to what I will say. Zachary, chapter 1, verse 8, to verse 10. I was, I was looking, during the night, and here, a man, had been mounted on a The chevots, roo-and-blanc, are behind, the cavalier, who is mounted on a cheval-roo. It's very important. I say, Who are these chevots, Monseigneur? And the angel who are with me, said, I'll tell you to see who are these chevots. The man who was who are men, the man who was he put the word, and said, so the cavalier, who has the cheval -roo. It's he who took the relay and who did, It's those that the Eternel have envied, parkourier the earth. They said, to the angel of the Eternel, and he said, We have parturied the earth, and here, all the earth is in repose, and tranquil. In the first text, the cheval-roupo-ruths, have demanded the permission to go They have demanded the permission, and the angel they have envoyed. In the second text, the…
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