Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daniel kapitulu two uqa Apocalipsis tunka pusini capítulo tawa tunka pusini payïri angelar uñacht’ayi. Ukhamasti, kimsani yant’äwinakat payïrïtap uñacht’ayaraki, ukatsti mä manq’añ tuqit yant’äwjam uñacht’ayatawa, ukat mä uñjañ tuqit yant’äwampi arktañataki, qhiparusti mä litmus yant’äwimpi tukuyaraki. Taqpach uka kimsani yant’äwinakaxa, profecían chimpunakapäpkchi ukhaxa, Apocalipsis tunka pusini nayrïr angelan yatiyäwipankapxiwa. Kunjamtï Apocalipsis tunka pusini nayrïr angelax ukhama, Daniel kapitulu mayaruxa uka kimsani yant’äwinak taqpachaniwa utjaraki.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
A tekob a yenie, wosemfo a ɔtɔ so mmienu no asɛmpa no, fi ase wɔ sɔhwɛ a edi kan no awiei. Ti mmienu no di ti baako akyi. Sɔhwɛ a ɛto so mmienu no awiei no na ɛde sɔhwɛ a ɛto so mmiɛnsa no fi ase ntɛmntɛm, baako di baako akyi. Bere a sɔhwɛ a ɛto so mmienu no gyina hɔ ma no, wɔde Daniel nnommumfa a ɛyɛ mfe aduɔson no yɛɛ ho sɛnkyerɛnne; eyi fii ase bere a wɔdii Yehoyakim so nkonim no, na ɛbaa awiei wɔ Kores ahyɛde no so. Bere a mfe aduɔson no awiei rebɛn no, Daniel nam Onyankopɔn nkɔmhyɛ Asɛm no so huu sɛ awiei no rebɛba mprempren.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Дарий, Ахашверошын удам, Мидийн угсааны хүн бөгөөд Халдейчуудын хаант улсын дээр хаан болгон өргөмжлөгдсөн тэрээр хаанчлалынхаа эхний жилд байхад, би Даниел ном судруудаас ЭЗЭНий үг эш үзүүлэгч Иеремиа дээр ирж, Иерусалимын эзрэл хоосролын талаар далан жилийг гүйцэлдүүлнэ гэж айлдсан тэр он жилүүдийн тоог ухааран ойлгов. Даниел 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel nayqa p’unchaykunapi Diospa llaqtanta rikch’achin, paykuna qhawarinku qanchis chunka watayuq prisionpi kawsaypa unanchasqa niyninta, chay riqsiyqa ruwakun chay qanchis chunka unanchasqa watakuna tukukuqman asuykuspa. Diospa llaqtan allinta unancharqan chay qanchis chunka watayuq prisionpi kawsayta, ichaqa Danielpa rikch’achisqanqa kaymi: chay qanchis chunka watakuna sut’inchasqa pacha kasqanta, septiembre 11, 2001 p’unchawmanta Domingo kamachikuykama. Danielpaq chay watakuna tukukurqan Cirospa kamachisqanpi; chaymi qipa p’unchaykunapi Estados Unidos llaqtapi Domingo kamachikuyta rikch’achin.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Etsa it angga Sunday law, mapukaw so tattaon nen Dios ed propetik ya pakaawat a naitutura ed simbolikon pitompulon taon. Inay simbolikon toon et inlapu nen Jehoiakim, a mangirepresenta ed September 11, 2001, diad onsal ya Islam nen ikatlon Woe, inyarawi in makapanyari ya anghel nen Revelation eighteen, binmatang tan inpanekne na so pagkadukol nen Babylon. Say pagkadukol nen Babylon et mangirepresenta ed mensahe nen ikadwan anghel, tan ed September 11, 2001, inlapu so ikadwan panahon nen panamegley parad saratan a nangan ed natatago ya libro a wala ed lima nen anghel. Say panahon a saya, a nairepresenta ed simbolikon pitompulon toon, et ontuloy anggad Sunday law.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
সমাপ্তি যত নিকটে আসে, দারিয়ুসের প্রথম বৎসরে দানিয়েলের মাধ্যমে যাহা প্রতিরূপিত হইয়াছে, তদনুযায়ী ঈশ্বরের জনগণ পশুর প্রতিমার পরীক্ষার বিষয়ে জাগ্রত হয়। পূর্বে তাহারা পশুর প্রতিমার পরীক্ষার সহিত সংশ্লিষ্ট কতকগুলি সত্য বুঝিয়াছিল, কিন্তু দ্বিতীয় দূতের ভাববাণীমূলক কালপর্বের সমাপ্তির ঠিক পূর্বে যেই অংশটি তাহারা বুঝিতে আসে, তাহা অন্ধকারে গোপন রহিয়াছিল। দানিয়েল যখন ঈশ্বরের ভাববাণীমূলক বাক্য অধ্যয়ন করিলেন, এবং পরে সত্তর বৎসরের তাৎপর্য সম্বন্ধে সচেতন হইলেন, তখন তিনি প্রার্থনায় পরিচালিত হইলেন; যেমন তিনি প্রার্থনায় পরিচালিত হইয়াছিলেন যখন নবূখদনিসরের প্রতিমা-স্বপ্ন সম্বন্ধে তাহার প্রাণনাশের হুমকির বিষয়ে তিনি সচেতন হইয়াছিলেন। দানিয়েল নবম অধ্যায়ে, দানিয়েল দ্বিতীয় অধ্যায়ের ন্যায়, দানিয়েল যখন প্রার্থনা করিতেছিলেন, তখন তিনি ভাববাণীমূলক আলো গ্রহণ করিলেন।
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Әлбетте, мен дуада сөзләп тұрғанда, баштағы аянда көргенім сол адам — Жәбірейіл — тез ұшып келіп, кешкі құрбандық уақыты шамасында маған тиді. Ол мені хабардар етіп, менімен сөйлесті де: «Ей, Даниял, саған даналық пен түсінік беру үшін енді келдім», — деді. Даниял 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“pamáman yaan ngàsi ket pannakaawat” a naited ken Daniel idi agkararag isuna ket tumutop iti kararagna idi maikadua a kapitulo.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Hina ihin Daniel soo laabtay gurigiisii, oo arrinkii u sheegay Xannanyaah, Miishaa’eel, iyo Casaryaah oo ahaa saaxiibbadiis, si ay Ilaaha samada uga baryaan naxariis ku saabsan qarsoodigan, inaan Daniel iyo saaxiibbadiis la baabbi’in inta kale ee xigmadda leh ee Baabuloon. Markaasaa qarsoodigii loo muujiyey Daniel riyo habeennimo ah. Markaasaa Daniel ammaanay Ilaaha samada. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Line upon line, Daniel uwi tawa isin dua samei ay. Uwi dua daka during history ni symbolizei visual test ti second angel, ni transpires between September 11, 2001, wita Sunday law ni soon-coming. With impending death threat ti Nebuchadnezzar ani prophetic knowledge ti Jeremiah’s seventy years ani oath ti Moses’ seven times, Daniel prays Leviticus twenty-six prayer, while he asks that God reveal to him final prophetic secret ti Bible prophecy. The secret ni John identifies as the Revelation of Jesus Christ.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
অধ্যায় নয়ে, দানিয়েলকে দুই রাজ্যের সন্ধিক্ষণে অবস্থানরত দেখা যায়। বাবিল সদ্য মাদীয় ও পারসিকদের কাছে পতিত হয়েছে, কারণ এটি দারিয়ূসের প্রথম বর্ষ; অতএব এর দ্বারা ঈশ্বরের প্রজাদের অন্তিম দিনে সেই সন্ধিক্ষণে স্থাপন করা হয়েছে, যা প্রথম দূতের আন্দোলন এবং তৃতীয় দূতের আন্দোলনেও চিহ্নিত হয়েছিল।
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
تەۋە ئامېرىكا نىڭ لاۋدىكيا ھەرەكتى، ۋەھىي كىتابىنىڭ ئون بىرىنچى بابىدا بايان قىلىنغان كوچىدا ئۆلۈك ھالدا ياتقان ئۈچ يېرىم كۈننىڭ ئاخىرىدا، فىلادېلفىيە ھەرەكتىگە ئۆتىدۇ. مىللېرچىلارنىڭ فىلادېلفىيە ھەرەكتىدە 1856-يىلدىن 1863-يىلغىچە ئۆتەلمىگەن سىناق، «يەتتە ۋاقىت» تەلىماتى بىلەن مۇناسىۋەتلىك ئىدى.
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
ᏞᎣᏗᏏᎢᏂ ᎤᏂᏃᎮᏗ ᎠᏂᏍᎦᏯ Future for America ᎤᎾᏤᎵᎬᎢ ᎠᏓᏰᎸᎢ ᎠᏰᎵ ᎤᎾᏙᎴᎰᏒ ᎤᏂᏣᏗᏍᎬ ᎤᎾᏓᏑᏴᎢ ᎨᏒᎢ, ᎾᎿᎭᏃ ᎤᏂᏴᎸᎯ ᎢᏗᎦᎵᏍᏙᏗ ᎠᏓᏙᎵᎩ ᎠᎴ ᎤᏂᎩᎵᏲᎬ ᎠᏓᏅᏙ ᏴᏫᎢ ᏗᎬᏩᏁᎶᏗ ᏅᏓᎬᎩᏍᎬ Leviticus 26. ᏕᏂᏯᎵ ᎤᏪᏙᎸᎩ ᎠᏍᏆᏂᎪᏙᏗ ᏗᏓᏁᎶᏗ ᏳᏁᎳᏒ ᏆᏇᎶᏂ ᎠᎴ ᎻᏙ-ᏆᏏᏱᎠ ᎤᎾᏤᎵᎪᎯ ᏂᎨᏒᎢ ᎠᏰᎵ, ᎠᎴ ᎾᏍᎩ ᎢᎬᏱᏱ ᎤᎵᏍᏆᏛᏗ ᎨᏒ ᏍᎪᎯ ᏧᏕᏘᏴᏛ ᎤᏕᏜᏒ ᎤᏁᎳᎩ ᏌᎵᏏ ᎤᏁᎬᎢ. ᏍᎪᎯ ᏧᏕᏘᏴᏛ ᎾᏍᎩ ᎤᎵᏍᏙᏗ ᏕᏂᏯᎵ ᎠᏓᏙᎵᎩ ᏧᏓᎴᎢ, ᎠᎴ ᏍᎪᎯ ᏧᏕᏘᏴᏛ ᏗᎬᏩᎴᏁᎯ ᎼᏏ “ᎦᎵᏉᎩ ᏧᏍᏆᎸᎯ.” ᏕᏂᏯᎵ ᎠᏓᏙᎵᎩ ᏔᎵᏁ ᎤᎾᏠᏱ ᎠᏍᏆᏂᎪᏙᏗ ᏗᏓᏁᎶᏗ ᎤᏍᏗ ᎾᏍᎩ “ᎦᎵᏉᎩ ᏧᏍᏆᎸᎯ” ᎤᏬᏰᏂᏍᏔᏅ ᎢᎬᏱᏱ ᎠᏂᏲᎵ ᎤᏂᏃᎮᏗ ᎠᎴ ᎾᏍᏉ ᏦᎢᏁ ᎠᏂᏲᎵ ᎤᏂᏃᎮᏗ ᎠᏰᎵ.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
ដានីយ៉ែលបានទទួលការបើកសម្តែងអំពី «អាថ៌កំបាំង» នៃរូបសំណាករបស់នេប៊ូក្នេសារ។ «អាថ៌កំបាំង» នៃរូបសំណាករបស់នេប៊ូក្នេសារ ក្នុងថ្ងៃចុងក្រោយ គឺថា វាតំណាងឱ្យរាជាណាចក្រចំនួនប្រាំបី មិនមែនបួនទេ។ ក្នុងអត្ថបទមុនៗ ដែលស្ថិតក្នុងប្រភេទ «ទីប្រាំបីគឺមកពីក្នុងចំណោមទាំងប្រាំពីរ» សេចក្តីពិតនេះត្រូវបានបង្ហាញរួចហើយ។ នៅក្នុងអាថ៌កំបាំងនោះ មានការបើកសម្តែងអំពីចំណុចនៃការផ្លាស់ប្តូរ នៅពេលដែលទីប្រាំបីមកដល់ គឺជាអង្គដែលមកពីក្នុងចំណោមទាំងប្រាំពីរ។ «អាថ៌កំបាំង» នៃរូបសំណាករបស់នេប៊ូក្នេសារ គឺជាការបញ្ជាក់អំពីការរស់ឡើងវិញនៃស្នែងរបស់ប្រូតេស្តង់ពិត និងស្នែងរបស់សាធារណរដ្ឋនិយម។ ការរស់ឡើងវិញទាំងពីរនោះ បញ្ជាក់ថា ស្នែងនីមួយៗគឺជាទីប្រាំបី ប៉ុន្តែមកពីក្នុងចំណោមទាំងប្រាំពីរ; ហើយការផ្លាស់ប្តូរពីទីប្រាំមួយទៅកាន់ទីប្រាំបី របស់ស្នែងទាំងពីរ កើតឡើងក្នុងបរិបទព្យាករណ៍នៃការសាកល្បងមួយ ដែលពាក់ព័ន្ធនឹង «ប្រាំពីរដង» របស់ម៉ូសេ។ ការផ្លាស់ប្តូរនោះកើតឡើង ដូចដែលត្រូវបានតំណាងដោយដានីយ៉ែល មុនព្រះរាជក្រឹត្យរបស់ស៊ីរូសបន្តិច ដែលតំណាងឱ្យក្រឹត្យច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក។ បន្ទាប់មក នៅពេលច្បាប់ថ្ងៃអាទិត្យមកដល់ តាមរយៈចលនាលឿនរហ័ស ស្នាមរបួសស្លាប់របស់សាសនាប៉ាបត្រូវបានព្យាបាល ខណៈដែលសាសនាប៉ាបក្លាយជាក្បាលទីប្រាំបី ដែលមកពីក្នុងចំណោមទាំងប្រាំពីរ ដោយសារវាក៏ឆ្លងកាត់ការផ្លាស់ប្តូរព្យាករណ៍ផងដែរ ដូចដែលត្រូវបានតំណាងដោយរូបសំណាករបស់នេប៊ូក្នេសារ នៅក្នុងដានីយ៉ែល ជំពូក ២។
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Alip Daniel pmapasnek ken Arioch, a pinili ti ari a mangpapatay kadagiti masirib a lallaki idiay Babilonia; ket inkunana kenkuana a kasta: Dica patayen dagiti masirib a lallaki idiay Babilonia: iyegnak iti sangoanan ti ari, ket ipakitacto iti ari ti pannakaipatarusna. Kalpasanna, inyeg ni Arioch ni Daniel iti sangoanan ti ari a napardas, ket kinunana kenkuana a kasta, Nakasarakak iti maysa a tao kadagiti naibalud a taga-Juda, a mangipakaammo iti ari iti pannakaipatarusna. Simmungbat ti ari ket kinunana ken Daniel, nga isu ti nagan na ket Belteshazzar, Mabalin kadi a maipakaammom kaniak ti tagtagainep a nakitak, ken ti pannakaipatarusna? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Τειν Δάνιελ αφτερ χι ισ γιβεν δε σίκρετ, βόθ χις νέιμς αρ ρέφερενσδ, αϊδεντιφάινγκ δατ χι ρέπρεζεντς δε κάβεναντ πίπολ, χου ιν δε λαστ ντέις χαβ τζαστ τρανζίσιονδ ίντο δε Φιλαδέλφιαν μούβμεντ οβ δε ουάν χάντρεντ αντ φόρτι-φόρ τάουζαντ. Χι μάνιφεστς δε κάρακτερ οβ Γκοδ’ς σέρβαντ μπάι άσκινγκ δατ νο ουάν γουντ βι μέρντερδ ντιου του δερ ιναμπίλιτι του αντερστάνδ δε «σίκρετ.» Χις κάρακτερ ις κόντραστεντ γουιδ Αριοκ, α σέρβαντ οβ Νεμπουκανέζαρ χου σικς κρέντιτ γουιδ δε κινγκ φορ φάιντινγκ Δάνιελ. Τεν Δάνιελ αϊδεντιφάιζ δε ντιστίνκσιον μπιτγουίν δε τρου προφέτικ μάνιφεστέισιον αντ δατ οβ δε Βαβυλώνιαν γουάιζ μεν, γουέν χι άνσερζ Νεμπουκανέζαρ’ς κουέστιον γουιδ α κουέστιον, αντ τεν άνλαϊκ Αριοκ, νας τέικ άντβαρεντζ οβ χις αντερστάντινγκ οβ δε «σίκρετ» του προμόουτ χιμσέλφ, μπατ ινστέντ εξόλτς δε Γκοδ οβ χέβεν.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
دانیایل در حضور پادشاه پاسخ داده، گفت: «آن رازی را که پادشاه طلب کرده است، حکیمان و منجمان و جادوگران و غیبگویان نمیتوانند بر پادشاه آشکار سازند؛ لیکن خدایی در آسمان هست که رازها را مکشوف میسازد، و اوست که به نبوکدنصرِ پادشاه آنچه را که در ایام آخر خواهد شد، معلوم میگرداند. خواب تو و رؤیاهای سرت بر بستر تو این است.» دانیایل 2:27، 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel ombohechauka ipresentasiónpe pe “misterio”, ohechaukávo chupe peteĩ “misterio” ramo omyesakãva mba’épa oikótava umi ára pahápe. Pe misterio oñemíva pe tembiasakue kañymby rehegua umi siete trueno rehegua ohechauka mba’épa oikótava umi ára pahápe. Pe ta’ãnga Nebucadnesar rehegua ha’e peteĩ elemento pe misterio ára pahápe rehegua oñeñemboykéva mboyve probation oñemboty hag̃ua. Oñemoherakuã mboyve probation oñemboty hag̃ua pe ára ñembohasa aja, mokõivéva yvy mymba rakã oñemoambue jave pe ochoha ramo, pe oúva umi siete apytégui, Daniel ohechaukaháicha Darío ary peteĩhápe.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
ᱟᱢ ᱨᱟᱡᱟ, ᱟᱢᱟᱜ ᱪᱤᱱᱛᱟ ᱟᱢᱟᱜ ᱥᱩᱠᱨᱤ ᱨᱮ ᱟᱢᱟᱜ ᱢᱚᱱ ᱨᱮ ᱮᱞᱮᱱᱟ ᱭᱮ, ᱯᱟᱨᱮ ᱪᱮᱫ ᱦᱚᱵᱚᱜᱼᱟ; ᱟᱨ ᱡᱮ ᱰᱟᱱᱚᱱ ᱵᱤᱥᱚᱭ ᱯᱨᱚᱠᱟᱥ ᱮᱫᱟ, ᱩᱱᱤ ᱟᱢᱠᱮ ᱵᱩᱡᱷᱟᱹᱣ ᱮᱫᱟ ᱡᱮ ᱪᱮᱫ ᱦᱚᱵᱚᱜᱼᱟ। ᱢᱮᱱᱠᱷᱟᱱ ᱟᱢ, ᱱᱚᱣᱟ ᱰᱟᱱᱚᱱ ᱵᱤᱥᱚᱭ ᱤᱧ ᱠᱟᱹᱜᱤ ᱱᱟᱹᱜ ᱯᱨᱚᱠᱟᱥ ᱟᱠᱟᱱᱟ, ᱟᱡ ᱤᱧ ᱨᱮ ᱟᱨ ᱡᱟᱦᱟᱱ ᱡᱤᱭᱟᱹᱱᱤ ᱠᱷᱚᱱ ᱵᱮᱥᱤ ᱥᱮ ᱵᱟᱹᱰᱛᱤ ᱪᱮᱛᱟᱱ ᱢᱮᱱᱟᱜ ᱠᱟᱱᱟ ᱵᱚᱞᱟ ᱱᱚᱭ, ᱢᱮᱱᱠᱷᱟᱱ ᱡᱮ ᱠᱚ ᱨᱟᱡᱟ ᱠᱮ ᱮᱛᱩᱨ ᱵᱩᱡᱷᱟᱹᱣ ᱮᱢᱚᱜᱼᱟ ᱩᱱᱠᱩ ᱠᱟᱹᱜᱤ, ᱟᱨ ᱟᱢ ᱟᱢᱟᱜ ᱦᱨᱤᱫᱚᱭ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱛᱟ ᱡᱟᱱᱟᱢ ᱢᱮ। Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
ဒန်နီယေလသည် နေဗုခဒ္နက်ဇာ၏ အိပ်မက်သည် “နောက်ဆုံးသော ကာလများ” အကြောင်းဖြစ်ကြောင်းကို ဒုတိယသက်သေအဖြစ် အတည်ပြု၍၊ “လျှို့ဝှက်ရာများကို ဖော်ပြတော်မူသောသူသည် နောက်တဖန် ဖြစ်လာမည့်အရာများကို မင်းအား သိစေတော်မူ၏” ဟူ၍လည်းကောင်း၊ “နောင်ကာလ၌” ဟူ၍လည်းကောင်း ဆိုသည်။ ထို့နောက် ဒန်နီယေလသည် ထိုလျှို့ဝှက်ချက်ကို မိမိအတွက်မဟုတ်ကြောင်း၊ သို့မဟုတ် မိမိ၌ အခြားလူသားတစ်ဦးဦးထက် ပိုမိုမြင့်မားသော ဉာဏ်ပညာရှိသောကြောင့် မဟုတ်ကြောင်းကို ဖော်ပြပြီး၊ ထို “လျှို့ဝှက်ချက်” သည် နေဗုခဒ္နက်ဇာအား “အနက်ဖွင့်ချက်ကို သိစေမည့်သူတို့အတွက်” ပေးထားခြင်းဖြစ်ကြောင်း သတ်မှတ်ဖော်ပြသည်။ ထို “လျှို့ဝှက်ချက်” သည် နောက်ဆုံးသော ကာလများ၌ ဗာဗုလုန်၏ ဝိညာဉ်ရေးရာဘုရင်ထံသို့ အိပ်မက်၏ “အနက်ဖွင့်ချက်” ကို တင်ပြမည့်သူတို့အတွက် ပေးထားခြင်းဖြစ်သည်။ ထိုလျှို့ဝှက်ချက်သည် အထူးသဖြင့် တစ်သိန်းလေးသောင်းလေးထောင်သောသူတို့အတွက် ပေးထားခြင်းဖြစ်သည်၊ အကြောင်းမူကား ထို “လျှို့ဝှက်ချက်” သည် နောက်ဆုံးသော ကာလများ၌ ဗာဗုလုန်၏ နောက်ဆုံးကျဆုံးခြင်းကို ကြေညာမည့်သူတို့အတွက် ဖြစ်သောကြောင့်တည်း။ ထို့နောက် ဒန်နီယေလသည် မှောင်မိုက်ထဲ၌ ဖုံးကွယ်ထားခဲ့သော ရုပ်တုအိပ်မက်ကို ထုတ်ဖော်ပြသပြီး၊ အသက်ရှင်ခြင်း သို့မဟုတ် သေဆုံးခြင်းဆိုင်ရာ စမ်းသပ်မှုကို ဖြစ်ပေါ်စေခဲ့သော အိပ်မက်ကို ဖော်ပြသည်။
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Әй, патша, сен көрдің, міне, зор бір мүсін тұр екен. Жарқылы асқан сол ұлы мүсін сенің алдыңда тұрды, ал кейпі үрейлі еді. Бұл мүсіннің басы саф алтыннан, кеудесі мен екі қолы күмістен, қарны мен сандары жезден, аяқтары темірден, ал табандарының бір бөлігі темірден, бір бөлігі саздан еді. Сен қарап тұрғаныңда, қол тимей кесіліп алынған бір тас шығып, темір мен саздан болған табандарына соғып, оларды быт-шыт қылды. Сонда темір де, саз да, жез де, күміс те, алтын да — бәрі бірге быт-шыт болып, жазғы қырманның топанындай болып кетті; оларды жел ұшырып әкетті де, олардан ешбір із қалмады. Ал мүсінді соққан тас ұлы тауға айналып, бүкіл жер бетін толтырды. Түс осы; енді оның жоруын патшаға айтып береміз. Даниял 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Nkankunyi wa Nebukadinezar wa tontele makonzi ya esakweli ya Biblia banda na ntango na ye kino na mikolo ya nsuka, tango bato nkóto nkama moko na tuku minei na minei, oyo bazali komonisama na Daniele na bozongisi na ye epai ya Nebukadinezar, mpe na libanga oyo bakataki na mabɔkɔ te, oyo ebebisaka makonzi ya mabele oyo ezali komonisama na ekeko, mpe na nsima ekómaka ngomba oyo etondisaka mabele mobimba. Nkankunyi yango ezalaki mpo na mikolo ya nsuka, na esika ya mbongwana ya esakweli tango bato nkóto nkama moko na tuku minei na minei bamonisami sekele ya nsuka ya esakweli.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
मासिही साँचो प्रोटेस्टेन्ट सिङको झण्डावाहकको रूपमा, तब तिनीहरूले मर्दै गएको संसारमा तेस्रो स्वर्गदूतको सन्देश बोक्छन्। त्यो सन्देश संयुक्त राज्य अमेरिकामा आइतवारको व्यवस्था लागु हुँदा, जब पशुको छाप बाध्यतापूर्वक लागू गरिन्छ, ठूलो पुकारमा फुल्छ। त्यस आदेशभन्दा अघि, अन्तिम दिनहरूमा दानिएलद्वारा प्रतिनिधित्व गरिएकाहरूलाई पशुको प्रतिमाको परीक्षासँग सामना गराइनु पर्नेछ। त्यो परीक्षा दृश्यात्मक परीक्षा हो, र आइतवारको व्यवस्था सम्बन्धी आदेश उत्पन्न गर्ने चालहरू दानिएलद्वारा प्रतिनिधित्व गरिएकाहरूले देख्नुपर्ने माग गर्दछ। तिनीहरूलाई यस कारणले जाँचिन्छ कि अन्धकारमा लुकेको प्रतिमाको परीक्षा देख्न सक्ने बनाउने दैवी कार्यविधि तिनीहरूले रोजेका छन् कि छैनन्। तिनीहरूको परीक्षामा व्यक्तिगत नम्रता र स्वीकारोक्ति समावेश हुन्छ। यसमा दानिएललाई सपना र दर्शनहरूमा समझ दिइएको थियो भन्ने स्वीकार समावेश हुन्छ, किनकि यदि तिनीहरूले उजाड-स्थानमा पुकार गर्ने दानिएलको स्वर सुन्न अस्वीकार गर्छन् भने, त्यो त्यस्तै हो जस्तै ख्रीष्टका दिनहरूमा यूहन्ना बप्तिस्मा दिने व्यक्तिको सन्देश अस्वीकार गर्नेहरू।
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Kaketon White chikonhyeza kuti mabuku a Danieli ndi Chivumbulutso amakwaniritsana, ndipo liwu lakuti “amakwaniritsana” limene iye amagwiritsa ntchito limatanthauza kufikitsa ku ungwiro. Kumapeto kwa July, 2023, Mkango wa fuko la Yuda anayamba kutsegula zisindikizo za Chivumbulutso cha Yesu Khristu monga momwe analonjezera kuchita pang’ono chisomo chisanatseke. Pochita zimenezi, Iye anazindikiritsa choonadi cha m’Baibulo chimene poyamba chinali chitamvedwa molondola, koma chimene tsopano chinali choti chimvedwe m’chimango cha masiku otsiriza.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Тыхы зи Ишынхэм иуэхъу Хъыбар кIэщI и унэгъу 11-м щыIэ тIощI лъэпкъхэрщ. НэгъуэщIыжьыгъуэр — Хъыбар кIэщI и унэгъу 10-м щыIэ «бжьэбжьэ къыхэмкIэ зиIэбжьэбжьэу» и пщIондэу пэщIэщIэм и тхыдэщ. Ар къэралъхъуахэм и щIэгъуэ лъэрыдзэхэм къикIуэ хъыбархэр къыщигъэщIащ, ар 2020 илъэсыгъэм и июль мазэм и 18-рэ къызэрыщIэкIыпхъэмкIэ зэрызэхуэщIам теухуащ. Ар къэралъхъуахэм и щIэгъуэ лъэрыдзэ къэс и щыIэ плIыбжьэу лъэныкъуитIыр къыщигъэсэбжьащ; ахэр хъыбар япэуэр къызэригъэтхъуам и тхыдэр щIэбжьэм нэс къызэрагъэлъагъуэмкIэ, мыным и пэ ит щыIэм къэхъукIа зыщыщIэркъым и щапхъэмкIэ. Даниил и тхылъ и унэгъу 2-м мы концепцэ куэдхэр зэхэгъэкIахэмкIэ къызэригъэщIыжьыщ, ауэ мы хъыбар щIыкIэхэр Alpha and Omega зэрыжьэпщэ методологиер шхэфыну къыдызыхъумэрэм я щIыкIэм щIэмыхуэу пIэстхьэм щыхуэжьыкIащ.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
ኣብ መወዳእታ እዚ ጥናት ናይ ዳንኤል ምዕራፍ ክልተ፣ ብዳንኤል ምዕራፍ ክልተ ናብ ፍጽምና ዝበጽሑ ከፊል ካብቶም ሓቅታትን ምልክታት መገድን ክንሓጽር እሞ ክንኣሳስር ኢና። እዚ ክንገብር ከለና፣ እቲ ንዳንኤል ብራእይ ለይቲ ዝተገልጸ ምስጢር ነዘን ባዕለን ሓቅታት ከም ዝወክል ንለልይ ኣለና።
We will set forth the summary and conclusion in the next article.
ꯃꯍꯥꯛꯇꯒꯤ ꯃꯇꯨꯡꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯍꯥꯟꯅ ꯑꯃꯁꯨꯡ ꯑꯥꯔꯣꯏꯕ ꯑꯗꯨ ꯃꯁꯤꯒꯤ ꯃꯆꯨꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯐꯣꯡꯗꯣꯛꯀꯅꯤ।
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Rabbi ana wakaalota isa filataman qaba; isaanis dogoggoraafi duubatti-deebi’ina isaanii keessatti namoota qunnamuuf. Ergamaanonni Isaa haala hirriba isaanii keessaa isaan dammaqsuuf, akkasumas dubbiiwwan jireenyaa gatii guddaa qaban, jechuunis Caaffata Qulqullaa’oo, hubannaa isaanii duratti banuuf, dhugaa ifa ta’e baatanii ergamu. Namoonni kun lallabdoota qofa ta’uu hin qaban; garuu tajaajiltoota, baatota ifaa, eegdoota amanamoo ta’uu qabu; isaanis balaa sodaachisaa dhufu arguudhaan ummata akeekkachiisu. Isaan hinaaffaa isaanii dhugaa keessatti, mala isaanii yaadame keessatti, carraaqqii isaanii dhuunfaa keessatti—gabaabumatti, tajaajila isaanii hundumaa keessatti—Kiristoosiin fakkaachuu qabu. Isaan Waaqayyoo wajjin walitti hidhata jireenya qabu qabaachuu qabu; akkasumas raajiiwwanii fi barnoota hojii irra oolan kan Kakuu Moofaa fi Kakuu Haaraa baay’ee beekuu qabu; kanaanis mana kuusaa dubbii Waaqayyoo keessaa waan haaraa fi moofaa baasanii fiduu danda’u.” Testimonies, volume 5, 251.