Étude de l’Apocalypse – #9 : Le cavalier au cheval noir | le 3ème sceau by @lebereenp on 3Speak
▶️ Watch on 3Speak --- Cette vidéo explique pourquoi l’interprétation traditionnelle, largement répandue dans la chrétienté, du cavalier au cheval noir est erronée. (This video explains why the tra...
Tags: #apocalypse #revelation #prophtie #prophecy #bible
Hello, hello to all, hello to all, welcome to this series of presentations on the book of the Apocalypse. We have well advanced, we have already talked of the churches, even if it is not completely finished, because, as far as a measure, we're We have already presented the introduction, Apocalypse 4 and Apocalypse 5, the introduction to the opening of the book, which it has made to more civiled the thematic around the It will help me to better to understand what we're doing now on the open of so. We have already opened two so. Today, we're going to open the third so. So, so. So, the introduction to the So, all what is here, the tenor and the importance of the open of the soo. And that's what we are in trying to do now, the This cavalier responds to the question of who? We have seen, the last, who is it, the Cavalier-O-Cheval-Roo? The Cavalier-O-Cheval-Roo, respond to the question of how? By the Bible, by the Parole of God. And, today we will see, the Cavalier to Cheval-N-N-Law-N-Warer, who So, I know that the quo positive is not necessarily very parlant, but the study that we're going to make to be able to be able to see what I mean by there. So, so let's start our study, on the cavalier-o-cheval-velle-n-n-n-n -noyar. Apocalypse, chapter 6, verse 5 and 6. When he opened the 3rd METT-V-V -V-AN, I parrue a cheval-noir. Theeer, who he mounted, he had a balance in his hand. And I heard, in the middle of the earth-vice, a denier, and three measures of orange for a denier, but he did point of mal, to oil, and to wine. Here's for the text. So, what is he said, on this cavalier to chevalier, So on Wikipedia, he is said that the 3rd Covellier of the Apocalypse, mounted on a cheval-noir, which represents the famine. This interpretation is the same, and the same that I know, in fact. It's often, but it has been always presented so. I've been but they are quite new, and few rependue. So, it's for that that in my questionement, I will rather take into the version that the most rependue. Why, did it on this cavalier, that he represents the famine? a cause of Versus 6. Because the Cavalier who comes, there is a balance in his hand. So, a balance, it's an tool that is very used on the market, so. So, when we're And what is said, is that a denier, is the value, it's the salary of a day of a job for a person. And what is said, is that the measure of a day of work for a person. And what is said, is that the measure of blay, is the So you imagine it well that in a family, well, all the people don't work not. It's the parents who work, and at an era, it was even the home of the house who'd. So, you know, you know very quickly the problematic, is that if, if, the, that, if, that's The contraception didn't exist not, so the families were numerous, so you will see the problematic. Automatically, the rentries of the money are not sufficient to make face of the need in terms of nouriture for his family. So, it's open the door to the famine. In resuming, here, in announce an air of famine, and it's what is presented, in a manner general, on the subject of this cavalier. So, for the questionment, so I'm not too of these other hypotheses, because they're not also to these other presentations. And here's what is the question of them. In the parables of Jesus Christ, at which moment the blay is it du blay? At which moment the orge is it of lorge? At which moment the wine is it of lorge? Well, yes, because we, we're to interpretive this cavalier on the declaration of the Vois who achete of the oil, who achete, who because it's that in the Paraboles of Jesus Christ, which we talk of blay, of orange, of wine, and of oil. It's essentially there. And even when we use the notion of a denier for a measure of blay, and that we're going to talk to denier as the salary of a day, there, we're In these parables, the blay is really blue blay, the orge is really of lorge, the vine is really of wine, and the oil is really of the oil. It's an question important, as, as well as in the interpretation for this cavalier. That's the first question. It's my first interrogation. How can you affirm, in who talks of the Royome of the Seas, in Matthew Vind, how can you affirm that the salary of a day, is a denier, and that suffice, to assure the subsistence of a person for a day? Because that's what is made when we explain, the notion of famine, by rapport to quantities that are So, that for the questionement. So, rest on the parables, and we'll see what he is said concerning symbolic. The Parabolne of Summour, Luke, chapter 8, verse 4, verse 15. That's for the Parabol of Summour, that I would you advise, to read entirely. Well, no, by rapport to our problematic, I will talk to verse 9 and the verse 11. and you will understand what I mean by the questionment that I've made. So, these disciples were what signify this parabol. So, here's what he signify this parable. So, Jesus, who he'll respond. The Semence, is the power of God. So, there, all right, so, so, it's the grain of blay, eventually, lorges. So, When Jesus says, of semance, of the semense of blay, of semence, in fact, there we don't know, because in this parable, he talks to semence. But he says that that's the power of God. First text. Matthew chapter 13, verse 24, verse 43. Jesus Christ proposes a parable. And he said, he proposed a another parabol, and he said, The Royome of the Syeo is semblable to a man who has seamed a good semence in his champ. Jesus Christ, for an example, of a chant, for talking to what? To talk to what? For Livray, so are the Fis of the Malin. The enemy that he has seme, is the devil. The moccone, it's the end of the world. The moistener, it's the ange. My friends, you're coming to have, the problematic? Continue. A verse 443, because in fact Jesus Christ, don't many parables on the royalome, in this paragraph. He proposes a another parable, and he said, the royalom of the sieve is sembled in a grain of cenev that an old parable, and he said this other parable, the royalom of the sieue is semblable to levin that a So, we can understand that that Jesus Christ, when he talk of chant, he doesn't a chant. He talks often of the Royom of the Year. In fact, he doesn't even of a chant. He uses the word chant, but he never even a chant. So, continue, on the second parameter, so how an extract of a parable on the in the affirmation that the salary of a day of a day is a denier, and that suffice to a person for a day. That's the interpretation that we presentation with the presentation of the Cavalier, at the balance, when we come to us to talk of the watch, which fix a price, a denier, by a So, it is where, of where, of an parable on the Raiom of the Sieu, in Matthew Vint, from verse 1 or verse 7? So, because the Raiom of the Sieu is semblable to, so Jesus Christ, and yet always in this interpretation of the Raiom of and he they'd envoyed to his vign. So, attention, because there, the text, no, we do not that the value of a denier per day for what is destimed a salary is an affair mundane. No, it's not the world that's not the world that works like that. Now, the text we do well that it's God that functioned like that. And the text is far away because he He convins with them, an denier per day. So, the obloy are in accord. It's an entente between the work and the one who he executes. And he is envoyed to his vine. So, I want to say, when you negotiate a salary with someone, is you negotiate a salary that you impovery? I don't know. In verse 3, he, so the MET de the Mesares, he senti around the 3rd, and he envied other who were on the place, and he said, he'll be, go also, to my vign, and I will give what he will be reasonable. So, attention, because, there, the Mets of the Mesa-Messon, in Now, he sentie, around the 11th hour. So, in fact, the job of work is pretty, we can't work the night. He'll find out of other who were on the place, and he said, Why, you tenet you here, all the journey, without anything to do? He said, he said, it's that person no -loughed. So, the proprietor does what? All right, also, to Mavine, they'll do, he'll do. What, what? What, he does interest, is after. Those of the 11th hour, so those who are parted in the last, they've received a denier. So, well, of verse 10, the first verse 10th, thence, probably we'll receive more than advantage. But they received also, each, a denier. So you can't understand what has been their reaction. I'm you invite to read the ensemble of the parable to be able to be able to understand, they're Those who have worked just a few hours, in the end of the day, have gained as we. Rapple you say to verse 4. That, the Mets of the Mesareson, so God, don't what is reasonable. And he is well said, that, that even if we In fact, the reality is that we're talking the Royome of the SIEU. So, we don't talk about the work in the world. We're talking to the work in the church. And there, we're not to remuneration for what is the work in the So, here, the elements that I can donate, and that might a mal, kind of the interpretation that is commonly made, on this cavalier. There is so there are so much of chance that when we talk of blay, of orange, of wine, and of oil, in fact, we're really of that. And when we There is a few of chance, we're talking of salary. So, let's see you know, now, but what we're really. So, we're going, in our presentation, talk about the cavalier, of the We will talk of the color noir of the cheval. And we will talk of the head of man, of the being. But it is to recognize that this text is particularly difficult, and particularly difficult, because we have very few elements on the cavalier. The cavalier arrives with a balance, like if it had always It's the sole cavalier, among the four, who no, who no, no, who no power. So, we don't know not any power. So, we don't give not an object, and we don't know, and we don't know, that he has a power. So, we're so we're so we're to be able to be studied. So, it's quite comprehensible for this reason, that the explanations of the version current, has been, and been made in this sense, because it's a cavalier that is quite complicated to abhor. So, so it means, also, that we have had to have to respect this order in the presentation. We will have with the elements that we have, and with the association of these different elements, we will advance for to make a year this Cavalier to Cheval Noir. The Cavalier, who the mounte, had a balance in his hand. So, as I said, this Cavalier is the sole of four, who no object, or don. This Cavalier, he has been the sole of four, who no object, and don. This Cavalier, has been a balance, and nothing other, no is indicated to this subject, to his subject. So it's important, and it's interesting, because it says that this cavalier, it is naturallyly, it is, de-fate, linked to this balance, in a manner intemporal. This cavalier, is the cavalier of the balance. At which can make that he'd this notion of being cavalier of the balance, and there is nothing that he has been existed without being cavalier of the balance. It's a notion that he colles to the poe, the notion of the balance. So, however, we have too many elements, to put it to Simply, we have no other indications. And there, we have to have the indication, of the voice that we're going to start the approfondition of this study. So, the way that we're talking, so the way that we're talking. We're going to this voice. It's important. Because two characters only are presented as being in the four being alive. In the book of the Apocalypse, and in the scene of introduction, at the opening of the so. Apocalypse Chapter 4 and Apocalypse Chapter 5. Who are these two characters? The first, is the Verse 4 and 6, we say, Ossito, I fure ravied in the spirit, and here, there was, there was a throne in the sky, and on this throne, someone had saty. So, verse 6, in the middle of the throne, and around the throne, there are four beings-vieve-re, There is a second personage, who is presented as being in the four-etre-vivant. Apocalypse 5, verse 6, we say, and I see, and I live, and, in the four -etre-vieve-and, and, in the Interesting. So, we have not seen in Chapter 4, he was cached. But there, when he will be present to recuperate the book, we discover that he has always been there, between the four being-vines. But we have to recognize that, that moment of the opening of the So, he's and he took the book of the right of the same right of the throne. So, we understand that he was under the throne during all this time, in Chapter 4 and to Chapter 5, and to get to receive the book. It's clear. So, at least, at the moment of the open to the book. The sole to be still to be in the world of the world, is sitting on the throne. And we know, of this being, that is a judge, when he is sat on a throne. So, when he talks, he port a judgment. What does a judge? So, as well as the content of these words, the book of the Apocalypse has been the time to us explicate, and we have seen, in the scene of introduction of chapter 4 and the chapter 5, to the of that is on the throne, it's a judgment. So, what we can we say on this judgment? We know that Apocalypse chapter 20, verse 4, the first judgment, and of the opening of the book, corresponds to the judgment of Apocalypse 20, verse 4, which we say that it's the judgment of those who have done the good. So, which is confirmed by Jean, chapter 5, verse 28, and verse 29. Matthew, chapter 20, verse 28, we know the notion of not for being servied, but for serve and to serve and to give his life like the ransom of but does point of mal at the oil and to wine. So, attention, we don't touch not to wine and to the oil. And that's interesting, because in Matthew 13, verse 27, we'll do something important. So, I will read, the serviteur, the master of the master of the maison, vire, did you not seem a good semen in your chant? D'O vizabeth? He said, he said, it's an enemy who has said, and the serviteers to say, Vue you, that we'll we'll have it arachier? And there, do you say, no, said he, of fear, when arach, the livery, you know, deracinies in the same time the blay. We know, we know, that here, Jesus Christ, not to blay. Personne has never presented this text, in saying that we're talking to blay. We're and the moment of judgment. So, there, Jesus is in trying to say, let's cross together, and the other, to the molluson. And at the time of the moasoner, I'd say, to masoner, arached, d'abor, and lily, and lily, in gerb for the bulet, but amassing the blay in my grenier. So, what's what is that? We understand that the blay, lorge, the oil, and levin, are the four categories of persons who are saved. Yes, because they are pretendant to salue, the only that on the throne is in trying to talk at the moment of the judgment of what they have made. And he evoke four products, which are the So, it can be surprising. But, don't forget not that we are in the book of the Apocalypse, and that the book of the apocalypse is a book of revelation. So, it's well that it reveals something at a moment or a another. So even if it can surprone, in other, in fact, I'm surprised, that there are four categories of persons who are saved. That's a of the Evangile. But is what the book of the Apocalypse is in trying to reveal it. So, let us see, we're going to see what it's on the throne, is in trying to rachet the blay and the orge, with the ransom that is Jesus Christ. So now we know we comprehend why Jesus Christ has said that he has done his life as a ransom of plusieurs. And there are a number of texts, even in the Apocalypse, where we're talking to those who are saved as being re-achetting. It's not for nothing. So, now, what's it, concerning Matthew 13-27? Well, in fact, Matthew 13-27, that it is not even the good moment for ratchet the oil and the wine. It's what the text we say. Here are the indications that the Vois us apport, by rapport to the Cavalier of the Balance. And we understand what the Vois is in trying to do, and because we understand what the Vois is in So what is what is it in reality? So, here, the situation global. Here is what we're correspond to judgment, and that the four first soe of the book correspond to the mission. That's what we're studying now. But the fact that for the Cavalier on Cheval Noir, that, the What he says, should be able to be able to be in the three last so. So, all, or certain of them. Because we say that, that's on the Trone Central, when he talks, he port a judgment. So, we're So, normally, by rapport to what he said, we'd revere to retrieve, these elements that we'll end up to understand, parmi the last so, the three last. So, so that's what we're going to do now. So, what is what is said to the opening of the 5th Sault? Apocalypse, chapter 6. Verse 9 or verse 11 When he opened the 5thau, I see, so the hotel, the arms of those who had been immoled because of the power of God, and because of the testimonyage that they had rendered. We are well in the positive, in the judgment of persons who have made the good. They cried from a voice forth, in saying, on the inhabitants of the earth. A robe blanche was given to each one, and he there was said to be in repose, some time. Some time again, just as that was complete the number of their companions of service and of their frereers who had been made to be made a We see that there are people who have done the good, and who are in a situation, in a situation, that can't, that they can receive a robe blanche. But, God, they're not the only, but you're not the only, but you're not going to be after you, so, So, there, we are in the last text that we had read allure, where, well, God, say, no moistened not encore, but let's cross together, the bone grain, is livery. It's not even the moment. So, we're not even the moment. So, so we're but of lorge and du blay. For this, God don't the ransom. So, so they're pre. So, so it functions. The opening of the 5thum, goes in the sense of what he said, the Continuon, and we'll see what we say, the Overture of Sixth Seventh So. I looked when he opened the Sixth Seventh Show, and he had a grand tremblement of terror. The sun became dark, like a sack of crin, the moon entire, Don't fete point of mal, to the earth, nor to the earth, nor the earth, until as we have marked the soe the front of servicure of our God. We are in the same remark that's the same, to the cavalier that it has the balance. Attain, not touch not to wine, and to the oil. The presentation is the same. It's of those who had been marked by so, 144,000, of all the tributes of Israel. After this, I looked at verse 9, and here, there was a great fool that person could count, of all nation, of all tributes, of all people, and of all language. He was to tenet 2 categories, of persons different. So, you can't read the Bible, the beginning, until the end, the 12 tributes of Israel, is a people apparent. It's a people who has been chosen by God for evangelize the world. So, the 144,000 are presented as being 12 tributes of Israel. For the Ancient Testament, those who have been made a part to evangelize the world, and for the New Testament, those who have been made a part to evangelize the world. It's the same principle. So, for the Ancient Testament, it's the people of Israel, and for the New God, it's the Church. It is impossible to melangee this people with the other category of person, who is those who came of all nation, of all tributes, of all people, and of all language, those who came to the grand full. It's impossible, for those who use the Bible and who know the manner God function, to associate these two groups. It's two groups different, and it's And this distinction that is made, at the 6thium so, we help to understand how there is also a distinction at the 5thau. Even if we don't know we don't know we don't know, we're not, we understand that, there, parmise, there are the orange, and there is the blea, so, so,…