I'll begin by stating that I believe that Haile Selassie is Yeshua the Messiah in His return. Now I will provide a meditation on His coming again.
Luke 21
20 “But when you see Jerusalem surrounded by armies, then know that its desolation is near.
21 Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.
The destruction of Jerusalem by the Roman armies was "the abomination of desolation". Yeshua's prophecies of these events would, among other signs, prove that He is the Messiah. See the following verses:
Matthew 26
63 But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!”
64 Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.”
I feel that this coming on the clouds of heaven is a past event. As mentioned, it was a confirmation to the Jews that Yeshua is the Messiah.
These things were also a foreshadowing of the abomination of desolation at the end of our age. It is included in Yeshua's Olivet Discourse. I believe it was fulfilled in Nazi Germany's persecution of the Jews. So both Yeshua and Haile Selassie prophecied of World War II, which in part would confirm them being the Messiah.
"Haile Selassie addressed the League on 20 June 1936, the same time that the League officially condemned the Italian invasion and annexation. During his address he asked, "What answer shall I take back to my people?" warning further that, "It is us today, it will be you tomorrow." The Emperor was toasted and hailed around the world by anti-fascists, and Time magazine named him "Man of the Year". Today his prophetic words to the League of Nations are often cited as a foreshadowing the Second World War to the ill-prepared nations of the world."
Haile Selassie I's Prophecy
Now I will paste some excerpts from an article:
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An Important Greek Word
Parousia
What shall be the sign of thy parousia and of the end of the age?
—Matthew 24:3, composite
by David Rice
The Greek word parousia has attracted much attention, because of its relationship to the return of Christ. Many translations render the word “coming” when it refers to our Lord’s return, but many of our readers have long learned that the word actually means “presence.”
As the Lightning
Another telling use of this word is in Matthew 24:27, “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the parousia of the Son of man be.” The comparison Jesus intends by the lightning is not the suddenness of its flash—as though Jesus would suddenly appear at his arrival—but the influence exerted as an evidence of his parousia, namely general enlightenment, just as lightning shines across the whole heaven.
In context Jesus was warning his disciples against any claim of a private, local, confined presence. “If they shall say … he is in the desert [or] … in the secret chambers, believe it not.” For his presence would be manifest by a broad, expansive influence of enlightenment. The point Jesus makes fits a period of presence.
Why the Imprecision?
Why, then, is the word so frequently translated “coming”? Of the twenty four instances of parousia, the King James version renders it “presence” only twice, 2 Corinthians 10:10 and Philippians 2:12, where the context forces the rendering. But why “coming” elsewhere?
The translation “coming” is not as egregious as it might first appear because the word “coming” when used as a noun can mean “presence.” If one says “at my coming we will renew our friendship,” the friendly exchange does not take place in transit, but after one’s arrival, during his presence. Parousia is in every case a noun, unlike a verb such as “I am coming” where the act of transit is the point. Parousia, a noun, “being alongside,” never refers to a transit. Though not egregious, the translation “coming” should be avoided because it is imprecise and misleading.
Arrival?
But what of the term “arrival”? Would this be a feasible rendering of parousia? Surprisingly, the King James version of the English Bible never uses the word “arrival,” in either the Old or New Testament. It is a noun, and it would emphasize that parousia does not mean transit. But it would imply the word has particular focus on the conclusion of a transit (which it does not), and fails to express the thought of a continuing presence. This would not fit well the texts that refer to events “in” or “into” the parousia of Christ. Better to render the word consistently “presence.”
The “Sign” of his Parousia
Matthew 24:3 marks the first use of the word parousia. “What shall be the sign of thy parousia, and of the end of the age?” Most agree that at this time the disciples did not understand that Jesus would die and return to his heavenly Father for many centuries before coming again to establish his kingdom. What, then, was the basis of their question about his parousia? Probably it was the closing warning of Jesus to the apostate leaders of Jerusalem before he exited the temple that last day of his public ministry. “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Matthew 23:39).
This must have seemed odd as they deliberated on these words. Jesus had walked among the Pharisees for three and a half years, shown many evidences of supernatural power, wisdom, and spoke as “never man spake” (John 7:46). What wonderful evidences of his claim to be sent of God. But if these had not convinced the Pharisees, what would? How would they come to say “blessed is he [Jesus] that cometh in the name of the Lord?” What sign [seemeion, evidence, proof] would Jesus give in order to induce this recognition? “What shall be the sign of your presence?”
They were not asking, as so many Christians assume, for signs of his approach to alert them to a sudden appearance. They were asking what sign would accomplish what the Lord predicted—to make him known as the one coming in the name of the Lord.
Jesus responded at length to their inquiry. His words were framed to fit the end of the Jewish age, which was the immediate concern of the disciples. We know, however, from the later application of his answers by Paul, Peter, and John, that the answer applies to the close of the Gospel age as well. But for now, let us consider the words as they applied long ago.
In verses 4-13 he warned them against premature expectations, showing that many years would intervene before the end would come and the sign of his authority be recognized. In verse 14 he shows that the gospel would be preached far and wide as a witness, and “then shall the end come”—the closing experiences, when the Roman armies would intrude upon the holy land and great perplexity and distress result.
This period and its adversities are described in verses 15-28. During this ending period the desolating armies of Rome would come into the sacred precincts (verse 15), those of faith would flee to the mountains (verse 16), and they were advised to be earnest and rapid in their flight (verses 17-19). If their flight was in the winter, or on the sabbath, or they had small children to care for, their difficulties would be compounded (verses 20 and 21). If there was no intervention, the disaster would come upon believer and unbeliever alike, sparing none, but by God’s providence there would be some interventions. Twice the threat was “shortened” —literally “cut off,” ended—before it resumed a third time after the elect had fled (verse 22). In those days false deliverers would falsely predict a good result, and the deceptions would be strong, but against them all Jesus forewarned the elect (verses 23-27). Amid the distresses, however, he would safely gather his saints (verse 28). During this time the authority and presence of the master would be recognized by his elect, though unperceived by others (verses 27 and 28).
Then the climax would come. Immediately after the tribulation of the days of siege and flight, the next wave of attack would devastate Jerusalem and the polity of Israel would collapse (verse 29). Then would they see the evidence—the sign—of Christ’s authority and majesty in the coming of the dire judgments Christ had predicted. “Then shall appear the sign [seemeion] of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (verse 30).
The article can be read in its entirety here:
An Important Greek Word - Parousia
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I will now finish this meditation by linking to Yeshua's Olivet Discourse. But first I'll quote from the preceding chapter:
Matthew 23
37 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!
38 See! Your house is left to you desolate;
39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’ ”
Matthew 24 (The Olivet Discourse)
May JAH Rastafari guide I and I
Haile Selassie I.
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