The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Tinkuy “hora”, aqa mana mast’arisqa Taripaykuna Machaq Simipi, aswanqa Daniel qillqapi sapallan tarikun, sapa kuti huk hina taripayninwanmi t’inkisqa kachkan. Kimsa kaq kapitulupeqa domingo kamachiyta reqsichin, énfasisninta qhawachispa, Shadrach, Meshach, hinaspa Abednego nisqakunawan sut’ichasqa señalta.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
دە الفصل الرابع بيمثل مجيء إنذار رسالة الملاك الأول في سنة 1798. ولما استُخدمت للمرة الثانية في الفصل الرابع، كانت بتمثل افتتاح الدينونة التحقيقية في 22 أكتوبر 1844. في الفصل الرابع، الاستعمالان لكلمة «الساعة» بيمثلوا تاريخ رسالتي الملاك الأول والملاك الثاني من سنة 1798 إلى سنة 1844. وهذا التاريخ هو تاريخ الرعود السبعة المذكورة في رؤيا عشرة. والرعود السبعة بتمثلها المرتان اللتان استُخدمت فيهما كلمة «الساعة» في الفصل الرابع، ولذلك فهي أيضًا بتمثل تاريخ الملاك الثالث من سنة 1989 إلى حين قانون الأحد القريب الوقوع.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Baʼayidada shanaffaa keessatti, jechi “saʼaatii” seera Dilbataa illee ni bakka buʼa; garuu achitti xiyyeeffannaan isaa dhuma mootummaa jahaffaa raajii Macaafa Qulqulluu, jechuunis Ameerikaa Yunaayitid Isteetis, akkuma dhuma mootummaa jalqabaa raajii Macaafa Qulqulluu, jechuunis Baabilon, fakkeenya taʼeen irratti dha. Boqonnaa sadii keessatti, xiyyeeffannaan mallattoo ibidda keessaa irratti ture; garuu boqonnaa shanaffaa keessatti xiyyeeffannaan carraa Belshaazaarii fi murtii isaa addaa irratti dha, haa taʼu malee Daniʼel dhuma irratti seenicha keessatti gaʼee mallattoo sana fakkeessuudhaan ni mulʼata.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
یەکشەممە یاساسىدا نبوخادنەسرنىڭ بېغىشلىشىدىكى «سائەت» ۋە بەلشاززارنىڭ ئۆلۈمى تەمسىل قىلىنغان. تۆتىنچى بابتا ھۆكۈمنىڭ ئېچىلىشى سۈپىتىدە تەمسىل قىلىنغان «سائەت» 1844-يىلى 22-ئۆكتەبىردىكى تەكشۈرگۈچى ھۆكۈمنىڭ ئېچىلىشىنى كۆرسىتىدۇ، شۇنىڭدەك يەکشەممە ياساسىدا ئىجرايى ھۆكۈمنىڭ ئېچىلىشىنىمۇ كۆرسىتىدۇ. مەيلى 1844-يىلى 22-ئۆكتەبىردە ئاسمانىي مۇقەددەس جايىدىكى ھۆكۈم كىتابلىرىنىڭ ئېچىلىشى بولسۇن، ياكى نىجاتنى رەت قىلغانلار ئۈستىگە كەلتۈرۈلگەن خۇدانىڭ ھۆكۈمىنىڭ باشلىنىشى، يەکشەممە ياساسىدىكى ئىجرايى ھۆكۈمنىڭ باشلىنىشىدا، يېقىنلىشىۋاتقان ھۆكۈمنىڭ ھەر ئىككىسىگە دائىر ئاگاھلاندۇرۇش تۆتىنچى بابتا «سائەت» دېگەن سۆزنىڭ بىرىنچى قېتىم ئىشلىتىلىشى ئارقىلىق تەمسىل قىلىنغان؛ ۋە بۇ ئىككى خىل ھۆكۈمنىڭ ھەقىقىي باشلىنىشى تۆتىنچى بابتا «سائەت» دېگەن سۆزنىڭ ئىككىنچى قېتىم ئىشلىتىلىشى ئارقىلىق تەمسىل قىلىنغان.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
دانیێل لە ڕووی ڕێزمانییەوە ئەو وشەیەی «کاتژمێر» بەکاردەهێنێت، واتای ئەوەیە کە «فرەواتا»یە. فرەواتا وشەیەکە کە چەندین پێناسەی جیاوازی هەیە، بەڵام هەموویان دەتوانرێن لە ژێر هەمان سەردێڕدا کۆبکرێنەوە. ئەو پێنج جارەی دانیێل وشەی «کاتژمێر» بەکاردەهێنێت، هەموویان ئاماژە بۆ حوکمدان دەکەن، بەڵام هەر یەکەیان لایەنێکی جیاواز لە یاخود حوکمدانی تۆڵەسەندنەوەی خودا دەخاتە ڕوو، کە بە حوکمدانی جێبەجێکارانەی ئەو ناودەبرێت، یان حوکمدانی لێکۆڵینەوەیی خودا، کە تێیدا دیاری دەکات کێ ڕزگار دەبێت و کێ ڕزگار نابێت. جا ئەگەر حوکمدانی لێکۆڵینەوەیی بێت کە لە ٢٢ی ئۆکتۆبری ١٨٤٤ دەستی پێکرد، یان حوکمدانی جێبەجێکارانە بێت کە لە یاسای یەکشەممەی نزیکدا هاتوو دەست پێدەکات، هەردوو حوکمدانەکە لە سروشتی خۆیاندا پێشکەوتنییەن. حوکمدانی تۆڵەسەندنەوەیی، یان جێبەجێکارانەی خودا، لە یاسای یەکشەممە دەست پێدەکات و بە شێوەیەکی پێشکەوتوو توندتر دەبێت، تا ئەوەی کۆتایی مۆڵەتی مرۆڤایەتی و حەوت بەلای دواخراو دەگات.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
دانيئل سۆرەتی بەش وشەی «کاتژمێر» بەکاردەهێنێت بۆ وێناکردنی حوکمی جێبەجێکاری خودا، وەک لە مردنی بەلشەسەر و کۆتایی نەتەوەیەکەی کە حوکمی دەکرد، نیشان دەدرێت.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
در همان ساعت، انگشتانِ دستِ انسانی پدیدار شد و در برابرِ شمعدان، بر گچِ دیوارِ قصرِ پادشاه نوشت؛ و پادشاه آن بخش از دست را که مینوشت دید. دانیال ۵:۵.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Jijleme ti Nabukadnetsar ti balitok a ladawan ket itakderna met a mangiparangarang iti panangrugi ti executive judgment iti linteg ti Domingo, ngem dayta nga “oras” ket ad-adda a maipapan iti pannakaispal dagiti tattao ti Dios iti krisis a maiyeg babaen iti linteg ti Domingo. Ti executive judgment iti balangkantis ti Tiro, ken kasta met iti Estados Unidos, ket mangrugi iti linteg ti Domingo, a isu ti “oras” a simbolo ti panangukom iti libro ni Daniel.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Y oí otra voz del cielo, que decía: Salid de ella, pueblo mío, para que no seáis partícipes de sus pecados, ni recibáis de sus plagas. Porque sus pecados han llegado hasta el cielo, y Dios se ha acordado de sus iniquidades. Dadle el pago como ella os ha dado, y devolvedle el doble según sus obras; en la copa que ella llenó, llenadle el doble. Cuanto ella se ha glorificado a sí misma y ha vivido en deleites, tanto dadle de tormento y llanto; porque dice en su corazón: Yo estoy sentada como reina, y no soy viuda, y no veré llanto. Por lo cual, en un solo día vendrán sus plagas: muerte, llanto y hambre; y será completamente quemada con fuego; porque poderoso es el Señor Dios que la juzga. Y los reyes de la tierra, que con ella fornicaron y vivieron en deleites, llorarán y se lamentarán sobre ella, cuando vean el humo de su incendio, poniéndose de pie desde lejos por el temor de su tormento, diciendo: ¡Ay, ay de la gran ciudad de Babilonia, de aquella ciudad poderosa! porque en una sola hora ha venido tu juicio. Apocalipsis 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
ئامېرىكا قوشما شتاتلىرىدىكى يەكشەنبە قانۇنى—بۇ ئىجرايى ھۆكۈمنىڭ باشلىنىشى بولۇپ، ئۇمۇ باسقۇچلۇق ھالدا ئىلگىرىلەيدۇ—تۇغنىڭ ۋاسىتىسى بىلەن ھېلىمۇ بابىلدا تۇرۇۋاتقان خۇدانىڭ بالىلىرى چاقىرىلىپ چىقىرىلىدىغان «سائەت»تە باشلىنىدۇ. دەل شۇ «سائەت»تە ھۆكۈم «ئۇ چوڭ شەھەر، بابىل» ئۈستىگە كېلىدۇ. «سائەت» دېگەن سۆز بىلەن تەمسىل قىلىنغان ئۇنىڭ ھۆكۈمى خۇدانىڭ باشقا قويلىرى بابىلدىن چاقىرىلىپ چىقىرىلىدىغان دەۋرنى ئۆز ئىچىگە ئالىدۇ.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
A u tom danu bit će korijen Jišajev, koji će stajati kao stijeg narodima; k njemu će pogani tražiti, i počivalište njegovo bit će slavno. I dogodit će se u taj dan da će Gospod po drugi put pružiti ruku svoju da zadobije ostatak naroda svojega, koji preostane, iz Asirije i iz Egipta i iz Patrosa i iz Kuša i iz Elama i iz Šinara i iz Hamata i s morskih otoka. I podignut će stijeg narodima, i sabrat će prognanike Izraelove, i skupit će raspršene Judine s četiri kraja zemlje. Izaija 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
އެހެންވެ، 1844 ގައި ފުރަތަމަ މަލާއިކަތުގެ ހަރަކާތުގައި ގެންގުޅުއްވި ބާބިލޯނުން މީހުން ބޭރުކުރުމަށް ރައްބު ގޮވާލެއްވިއެވެ، އަދި އެ ތާރީޚުގެ ދެވަނަ މަލާއިކާ ފަހު ދުވަސްތަކުގައި އަލުން ތަކުރާރުވާނެއެވެ، އެއީ “the Lord shall set his hand again the second time to recover the remnant of his people” މި ބަސްފުޅު ފުއްދާ ވަގުތުގައެވެ. އެކަލެއްގެ ބަޔަކު އަލުން “again” ގޮވާ ބޭރުކުރައްވާ މި ބާކީ ބަޔަކީ ނިޝާން ނޫނެވެ، އެހެނީ ނިޝާނަކީ “root of Jesse” އެވެ، އެއީ “ensign” ގެ ގޮތުގައި ތެދުވެ، “Gentiles seek” ކުރާ އެ ބޭފުޅާއެވެ. ދެވަނަ ފަހަރަށް، މާތްކަލާނގެ ބާބިލޯނުން ޤައުމުތައް ބޭރުކުރުމަށް ގޮވާނެއެވެ.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
ও কসরে গওরবে “ইস্রায়েলের পরিত্যক্তবুরে,” যিবা “যিহূদার বিচ্ছিন্নবুর,” আর যিবুরা “পৃথিবীর চারি কুনৰ পৰা” আহে, যেতিয়া প্ৰকাশিত বাক্য গ্ৰন্থৰ একাদশ অধ্যায়ত পথতে তিনি দিন আধা মৃত অৱস্থাত পৰি থকাৰ অন্তত তিহঁত একত্ৰিত কৰা হয়, সেই পথ যি ইযিহিষ্কেলৰ মৃত আৰু শুকান অস্থিৰ উপত্যকাৰ মাজেদি যায়।
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Babilon” zin “hiri ahaltsua”ren aurka epaiketa exekutiboa hasten den “ordua”, Apokalipsiaren hamaikagarren kapituluko “lurrikara handi”aren “ordu” bera da. Jainkoaren epaiketa exekutiboa “ordu” hartan hasten da; izan ere, Apokalipsiaren hamaikagarren kapituluan, lurrikararen “orduan” zazpi mila hiltzen dira. Zazpi mila haiek Nabukodonosorren “gizonik ahaltsuenek” irudikatu zituzten; izan ere, haiek hil ziren Xadrak, Mesak eta Abednego ohikoa baino “zazpi aldiz” gehiago beroturiko sutegira botatzean. Frantziako Iraultzan, “zazpi milak” Frantziako erregetza, edo haren gizon ahaltsuak, irudikatu zituzten. Bosgarren kapituluan ez zen Beltxatsar bakarrik hil, baizik eta haren armada ere suntsitu zen. Igandeko legearen “orduak” Jainkoaren herria sutegira botatzeak irudikatzen duen jazarpena hasten du, baina, era berean, Babilon hiri handiaren gaineko Jainkoaren epaiketa exekutiboaren hasiera ere markatzen du.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Ala hayup metung ya ing “oras” ning dakal a linog king Revelation kapitulo onse, ning dakal a linog, nu’ng ing dati nang patay a butul a pinatayan king dalan ning dimunyung galing king malikabuk a abut ay mitas king banua bilang metung a bandila. At keti ya mu naman ing kaparehung “oras” a tutugtugan ya ing katlung Kasakitan, a iya mu naman ing kapitung trumpeta. Ing kapitung trumpeta ya ing katlung Kasakitan, at ing sadya ning panghuling trumpeta ning Kasakitan a ita e mu para magdala ning paghukom kareng mamilit king pamanamba keng Aldo ning Domingo, nung ali para mu naman pakagalitan la reng bansa. Ing katlung Kasakitan, ing kapitung trumpeta, at ing pamagpakagalit kareng bansa, eganagana lang sagisag a tumutuking king propetikung gagampanan ning Islam, at eganagana la mibaldug king “oras” ning dakal a linog.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Ular osmondan o‘zlariga aytilgan baland ovozni eshitdilar: «Bu yoqqa chiqinglar». Shunda ular bulut ichida osmonga ko‘tarildilar, dushmanlari esa ularni ko‘rdilar. Va o‘sha soatda kuchli zilzila bo‘ldi, shaharning o‘ndan bir qismi qulab tushdi, zilzila oqibatida yetti ming kishi halok bo‘ldi; qolganlari esa dahshatga tushib, osmon Xudosiga ulug‘vorlik berdilar. Ikkinchi voy o‘tib ketdi; mana, uchinchi voy tez orada keladi. Yettinchi farishta surnay chaldi; va osmonda baland ovozlar yangrab, dedilar: «Bu dunyoning saltanatlari Rabbimizning va Uning Masihining saltanatlariga aylandi; va U abadulabad hukmronlik qiladi». Xudoning huzurida o‘z taxtlarida o‘tirgan yigirma to‘rt oqsoqol yuztuban yiqilib, Xudoga sajda qildilar, aytib: «Senga shukrlar aytamiz, ey Qodir Rabbiy Xudo, bor bo‘lgan, bo‘lgan va kelajakda keladigan Zot, chunki Sen O‘zingning buyuk qudratingni qo‘lga olding va hukmronlik qilding. Xalqlar g‘azabga keldilar, ammo Sening g‘azabing keldi, o‘liklarning hukm qilinadigan vaqti ham yetdi, shuningdek, qullaring bo‘lgan payg‘ambarlarga, azizlarga va Sening nomingdan qo‘rqadiganlarga, kichigu kattaga, mukofot beradigan, hamda yer yuzini halok qiluvchilarni halok qiladigan vaqt yetdi». Vahiy 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
ʻĪ aʻela nā iwi make o ʻEzekiela “i ka lani i loko o ke ao; a ʻo ko lākou poʻe ʻenemi” nāna e ʻike “iā lākou” i ka “hola” e hoʻomaka ai ke kani ʻana o ka mele a Nebukaneza, a hoʻomaka ka hoʻokamakama o Turo e hīmeni, a hoʻomaka ʻo ʻIseraʻela kipi e hula. Ke kū nei ʻo ʻIseraʻela kipi ma ke ʻano he kāula wahaheʻe; ʻo ke aliʻi ʻo Nebukaneza ka deragona; a ʻo ka hoʻokamakama o Turo ka holoholona. Hōʻike ʻia ka hula e nā kāula a Baʻala a me nā kāula o ka ululāʻau ma ka moʻolelo o ʻElia. Ua hōʻike pū ʻia nō hoʻi ia e ka hula a Salome, ke kaikamahine a Herodias. ʻO Baʻala ke akua kāne wahaheʻe, a ʻo ʻAsetarota nā kāula o ka ululāʻau, ʻo ia hoʻi he akua wahine. Hui pū lāua e hōʻailona i ka hui pū ʻana o ka ʻekalesia (ka wahine) a me ke aupuni (ke kāne). Hui pū lāua e hōʻailona i ke kāula wahaheʻe o ʻAmelika Hui Pū ʻIa. Hōʻike ʻo Salome ʻo ke kāula wahaheʻe ke kaikamahine a Roma, nona ke kiʻi ʻo ia ka hui pū ʻana o ka ʻekalesia a me ke aupuni ma ʻAmelika Hui Pū ʻIa.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
لہٰذا اُس وقت کچھ کلدانی نزدیک آئے اور یہودیوں پر الزام لگایا۔ اُنہوں نے بادشاہ نبوکدنضر سے مخاطب ہو کر کہا، اے بادشاہ، تُو ابد تک زندہ رہے۔ اے بادشاہ، تُو نے یہ فرمان جاری کیا ہے کہ جو کوئی نرسنگے، بانسری، بربط، رباب، سنطور، اور ہر قسم کی موسیقی کی آواز سنے، وہ سجدہ میں گر کر اُس سونے کے بُت کی پرستش کرے؛ اور جو کوئی سجدہ میں نہ گرے اور پرستش نہ کرے، اُسے دہکتے ہوئے آتشی بھٹّے کے درمیان میں ڈال دیا جائے۔ کچھ یہودی ہیں جنہیں تُو نے صوبۂ بابل کے امور پر مقرر کیا ہے، یعنی شدرک، میسک، اور عبدنگو؛ اِن لوگوں نے، اے بادشاہ، تیری پروا نہ کی: یہ نہ تیرے دیوتاؤں کی خدمت کرتے ہیں، اور نہ اُس سونے کے بُت کی پرستش کرتے ہیں جسے تُو نے قائم کیا ہے۔ دانی ایل 3:8–12۔
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
لەو «کاتژمێرە»دا، دوژمنانی شەدرەخ و مەیشەخ و عەبدنەگۆ بینییان کە ئەوان نیشانی ئاژەڵەکەیان ڕەت کردووە، و پاشان داوایان لە پاشا کرد تاکو حوکمە دیاریکراوەکە جێبەجێ بکات. لەو «کاتژمێرە»دا، یاسای یەکشەممە، کە ئەو هەژانەیە کە لەبەردەم ئاژەڵی زەویی دەوەستێت (بومەلەرزەکە)، تووڕەیی و هەڵچوونی نەبوخەدنەسەر دەردەکەوێت.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Тогда Навуходоносор в гневе и ярости повелел привести Седраха, Мисаха и Авденаго. Тогда привели сих мужей пред царя. Даниил 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
خودانىڭ ئىككى گۇۋاھىغا (شادراك، مەشەك ۋە ئەبەدنەگوغا) قارىتا ئېلىپ بېرىلغان زۇلۇم، ئۇلار تەزىم قىلىشنى رەت قىلغاندا، ياكى ۋەھىي 11 بايان قىلغاندەك—ئۇلار ئۆز ئاياغلىرى ئۈستىدە تۇرغاندا، ئەمەلگە ئاشۇرۇلىدۇ.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Kad na bačharde tri dives thaj paś o jekh paś, o Duxos la dživdipašqo andar o Del avilo andre lende, thaj von ačhile upré pe pinde; thaj bari dar perďa pe okola so dikhle len. Thaj von šunde jekh bari glaso andar o nebo phenel lenge: Aven opre akate. Thaj von jile opre ando nebo andral jekh oblako; thaj lenge dušmanja dikhle len. Revelation 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
غەجەيمەستىن، ئۇلار ئەزەكىيەلنىڭ قۇدرەتلىك قوشۇنىدەك پۇتلېرى ئۈستىدە تۇرىدۇ. ئۇلار ئەمەرىكە قوشما شتاتلىرىدا دىنىي جەمئىيەت بىلەن دۆلەتنىڭ ئىتتىپاقى شەكىللىنىشىگە قارشى گۇۋاھلىق بېرىدىغان، يېقىندا كېلىدىغان يەكشەنبە قانۇنى ھەققىدە ئاگاھلاندۇرىدىغان، ھەمدە خۇدانىڭ جاۋابكارلىق ھۆكمىنىڭ ئۈچىنچى «ۋاي»دىكى ئىسلام ئارقىلىق ئادا قىلىنىش ئالدىدا تۇرغانلىقىنى كۆرسىتىپ بېرىدىغان مۆھۈرلەش خەۋىرىنى قوبۇل قىلىپ، ئاندىن جاكارلىغاندا شۇنداق تۇرىدۇ. يېرىم كېچە نىداسى خەۋىرى ئىككىنچى بابتا دانىيالغا ئاشكارا قىلىنغان «سىر» بىلەن ئىپادىلەنگەن، ۋە خۇدانىڭ ئاخىر زامان خەلقى شۇ «ھەقىقەت»تە مۇستەھكەم ئورۇنلاشقاندا، ئۇلار يېقىنلىشىپ كېلىۋاتقان يەر تەۋرەش سەۋەبىدىن تەۋرىتىلەلمەيدۇ ۋە ھەرگىزمۇ تەۋرەنمەيدۇ.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creek дахь ажил мөн л тэр л жаягаар явагдаж байна. Сувиллын удирдагчид үл итгэгчидтэй хутгалдан, тэднийг өөрсдийн зөвлөлдөөндөө тодорхой хэмжээгээр оруулсан боловч энэ нь нүдээ аниад ажиллаж буйтай адил юм. Тэдэнд ямар ч үед бидний дээр юу нөмөрч ирэхийг олж харах ялган таних чадвар дутаж байна. Цөхрөлийн, дайн ба цус урсгалын нэгэн сүнс оршиж байгаа бөгөөд тэрхүү сүнс цаг хугацааны төгсгөл хүртэл улам бүр өсөн нэмэгдэх болно. Бурханы ард түмэн духан дээрээ тамгалагдангуут—энэ нь харагддаг ямар нэгэн тамга эсвэл тэмдэг бус, харин үнэнд оюун санааны болон сүнслэг утгаар баттай суурьших явдал бөгөөд тийнхүү тэд хөдөлшгүй болох юм—Бурханы ард түмэн тамгалагдаж, сэгсрэлтэд бэлтгэгдмэгц тэр нь ирэх болно. Үнэндээ, энэ нь аль хэдийн эхэлсэн. Бурханы шүүлтүүд одоо энэ газар нутаг дээр бууж байна, ингэснээр бидэнд сануулга өгч, юу ирж байгааг мэдэхэд маань туслахын тулд.” Manuscript Releases, volume 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
مُهر نمودن، نشانى را تمثیل مىكند كه در آغاز از ديد انسانها پنهان است، امّا پس از آن براى همگان آشكار مىگردد. هنگامى كه قوم خدا پيامِ نيمهشب را مىپذيرند، كه بهوسيلهٔ «رازى» كه در فصل دوم بر دانيال مكشوف شد، بازنمايى شده است، آنان «رازِ» تصويرِ وحش را كه به نشانِ وحش مىانجامد، پذيرفتهاند؛ همان نشانى كه داورى خدا را به همراه مىآورد، و آن داورى از طريق اسلام اجرا مىشود. اين امر در زمانى واقع مىشود كه «روحِ يأس، جنگ و خونريزى» در حال افزايش است. آن زمان، هماكنون است. اين در هنگامى رخ مىدهد كه رهبران ادونتيسم به سبب كورىِ لائوديكهاى قادر به ديدن نيستند. در جريانِ فرآيندِ مُهر شدن كه در نداى نيمهشب نهايى مىگردد، مُهر بر پيشانىِ باكرههاى دانا نقش مىبندد، امّا ديده نمىشود. شَدرَك، ميشَك و عبدنغو نمايندهٔ كسانى هستند كه، چنانكه در گفتوگوى آنان با نبوكدنصر تصوير شده است، در حقيقت استقرار يافتهاند.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
ನೆಬೂಕದ್ನೆಚ್ಚರನು ಮಾತಾಡಿ ಅವರಿಗೆ ಹೀಗೆಂದನು: “ಓ ಶದ್ರಕ್, ಮೇಷಕ್, ಅಬೇದ್ನೆಗೋ, ನೀವು ನನ್ನ ದೇವರುಗಳನ್ನು ಸೇವಿಸುವುದಿಲ್ಲವೋ, ನಾನು ಸ್ಥಾಪಿಸಿದ ಬಂಗಾರದ ಪ್ರತಿಮೆಯನ್ನು ಆರಾಧಿಸುವುದಿಲ್ಲವೋ—ಇದು ನಿಜವೇ? ಈಗ ನೀವು ಸಿದ್ಧರಾಗಿ, ಕಹಳೆ, ಕೊಳಲು, ವೀಣೆ, ಶಂಬೂಕ, ತಂತಿವಾದ್ಯ, ದುಲ್ಸಿಮರ್ ಮತ್ತು ಎಲ್ಲಾ ವಿಧದ ಸಂಗೀತದ ಧ್ವನಿಯನ್ನು ಕೇಳುವ ಸಮಯದಲ್ಲಿ, ನಾನು ಮಾಡಿದ ಪ್ರತಿಮೆಯ ಮುಂದೆ ಬಿದ್ದು ಅದನ್ನು ಆರಾಧಿಸಿದರೆ, ಒಳ್ಳೆಯದು; ಆದರೆ ನೀವು ಆರಾಧಿಸದಿದ್ದರೆ, ಅದೇ ಘಳಿಗೆಯಲ್ಲಿ ಉರಿಯುತ್ತಿರುವ ಅಗ್ನಿಕುಂಡದ ಮಧ್ಯದಲ್ಲಿ ಎಸೆಯಲ್ಪಡುವಿರಿ; ಆಗ ನನ್ನ ಕೈಯಿಂದ ನಿಮ್ಮನ್ನು ಬಿಡಿಸುವ ದೇವರು ಯಾರು?” ಶದ್ರಕ್, ಮೇಷಕ್ ಮತ್ತು ಅಬೇದ್ನೆಗೋ ರಾಜನಿಗೆ ಉತ್ತರವಾಗಿ ಹೀಗೆಂದರು: “ಓ ನೆಬೂಕದ್ನೆಚ್ಚರನೇ, ಈ ವಿಷಯದಲ್ಲಿ ನಿನಗೆ ಉತ್ತರಕೊಡಬೇಕೆಂದು ನಾವು ಚಿಂತಿಸುವವರಲ್ಲ. ಹಾಗೆ ಆಗಬೇಕಾದರೆ, ನಾವು ಸೇವಿಸುವ ನಮ್ಮ ದೇವರು ಉರಿಯುತ್ತಿರುವ ಅಗ್ನಿಕುಂಡದಿಂದ ನಮ್ಮನ್ನು ಬಿಡಿಸಲು ಶಕ್ತನಾಗಿದ್ದಾನೆ; ಓ ರಾಜನೇ, ಆತನು ನಿನ್ನ ಕೈಯಿಂದಲೂ ನಮ್ಮನ್ನು ಬಿಡಿಸುವನು. ಆದರೆ ಹಾಗಾಗದಿದ್ದರೂ, ಓ ರಾಜನೇ, ನಾವು ನಿನ್ನ ದೇವರುಗಳನ್ನು ಸೇವಿಸುವುದಿಲ್ಲ, ನೀನು ಸ್ಥಾಪಿಸಿದ ಬಂಗಾರದ ಪ್ರತಿಮೆಯನ್ನು ಆರಾಧಿಸುವುದಿಲ್ಲವೆಂದು ನಿನಗೆ ತಿಳಿದಿರಲಿ.” ದಾನಿಯೇಲ 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
དེའི་རྗེས་སུ་མི་དམ་པ་གསུམ་པོས་མཐོང་ཐུབ་པའི་དཀོན་མཆོག་གི་ཐེལ་ཙེ་མངོན་པར་བྱེད་ཀྱི་ཡིན། མིག་གིས་མི་མཐོང་བའི་ནང་གི་ཐེལ་ཙེ་སྔོན་ལ་ཡོད་པ་རྣམས་ཁོ་ན་མཐོང་དགོས་པའི་དུས་སུ་དཀོན་མཆོག་གི་ཐེལ་ཙེ་མངོན་པར་བྱེད་པའི་ལས་ལ་འབྲེལ་བར་འགྱུར།
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
اُس وقت نَبُوکدنضر غضب سے لبریز ہو گیا، اور شدرک، میشک اور عبدنگو کے خلاف اُس کے چہرے کا رنگ بدل گیا؛ چنانچہ اُس نے حکم دیا کہ بھٹی کو معمول سے سات گنا زیادہ گرم کیا جائے۔ اور اُس نے اپنی فوج کے نہایت زورآور آدمیوں کو حکم دیا کہ شدرک، میشک اور عبدنگو کو باندھ کر جلتی ہوئی آتشی بھٹی میں ڈال دیں۔ تب یہ لوگ اپنی قباؤں، پاجاموں، عماموں اور دیگر لباس سمیت باندھے گئے، اور جلتی ہوئی آتشی بھٹی کے بیچ میں ڈال دیے گئے۔ پس چونکہ بادشاہ کا حکم سخت تھا اور بھٹی نہایت گرم تھی، اُس آگ کے شعلے نے اُن آدمیوں کو ہلاک کر دیا جو شدرک، میشک اور عبدنگو کو اٹھا لے گئے تھے۔ اور یہ تینوں آدمی، شدرک، میشک اور عبدنگو، بندھے ہوئے جلتی ہوئی آتشی بھٹی کے بیچ میں گر پڑے۔ تب نَبُوکدنضر بادشاہ حیران رہ گیا، اور جلدی سے اٹھ کھڑا ہوا، اور اپنے مشیروں سے مخاطب ہو کر بولا، کیا ہم نے تین آدمیوں کو بندھا ہوا آگ کے بیچ میں نہیں ڈالا تھا؟ اُنہوں نے جواب میں بادشاہ سے کہا، اے بادشاہ، یقیناً۔ اُس نے جواب دیا، دیکھو، میں چار آدمیوں کو کھلا ہوا آگ کے بیچ چلتے پھرتے دیکھتا ہوں، اور اُنہیں کچھ ضرر نہیں پہنچا؛ اور چوتھے کی صورت خدا کے بیٹے کی مانند ہے۔ دانی ایل ۳:۱۹–۲۵۔
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
I mbili viṋe, zwo imela nga Shadrach, Meshach na Abednego, zwenezwo zwi do takulelwa nṱha sa luswayo; nga murahu zwenezwo, luswayo lu do vhonala.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“የመንፈስ ቅዱስ ሥራ ዓለምን ስለ ኃጢአት፣ ስለ ጽድቅ፣ ስለ ፍርድም ማስረዳት ነው። ዓለም ሊጠነቀቅ የሚችለው እውነትን የሚያምኑ ሰዎች በእውነት ተቀድሰው፣ ከፍ ባሉ እና ቅዱሳን መርሆች መሠረት እየሠሩ፣ የእግዚአብሔርን ትእዛዛት በሚጠብቁ ሰዎችና እነርሱን በእግራቸው ሥር በሚረግጡ መካከል ያለውን የመለያየት መስመር በከፍ ባለ እና በከበረ ሁኔታ ሲያሳዩ ብቻ ነው። የመንፈስ ቅዱስ መቀደስ የእግዚአብሔር ማኅተም ያላቸውን እና ሐሰተኛ የዕረፍት ቀን የሚጠብቁትን ልዩነት ግልጽ ያደርጋል። ፈተናው ሲመጣ የአውሬው ምልክት ምን እንደሆነ በግልጽ ይገለጣል። እርሱም እሑድን መጠበቅ ነው። እውነትን ከሰሙ በኋላ ይህን ቀን እንደ ቅዱስ መቁጠር የሚቀጥሉ ሰዎች፣ ዘመናትንና ሕጎችን ለመለወጥ አስቦ የነበረውን የኃጢአት ሰው ፊርማ ይሸከማሉ። Bible Training School, December 1, 1903.”
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Ch’ihin ü tz’aqätäl q’ijil q’ij, ri Estados Unidos xtukamisaj ri Naciones Unidas richin nuq’alajisaj ri rusamaj k’ijïk tz’ib’an pa k’ijila’. Rija’ k’o chi nuk’ol ri ruwach’ulew rik’in taq milagros ri nub’än, achi’el yalan nuk’ut pe ruma ri xajoj richin Salomé. Are’ tajin nub’än ri ruxajoj richin b’anob’al k’olonel, ri ixoq aj-Tiro xkib’ixaj ri rub’ix, y ri orquesta richin Nabucodonosor xtub’än ri q’ojom. Ri Estados Unidos nuk’am nab’e’ richin nuch’ojij ri ruwach’ulew chi nuq’ul ri b’ix, y chi niq’axäx chuwäch ri wachib’äl.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Adibona mmoa foforo a ɔrefi asase mu reba; na ɔwɔ mmɛn abien te sɛ oguammaa, na ɔkasae te sɛ ɔtweaseɛ. Na ɔde aboa a odi kan no tumi nyinaa yɛ adwuma wɔ n’anim, na ɔma asase ne wɔn a wɔte so no som aboa a odi kan no, nea ne kum‑pirapira no saa yaree no. Na ɔyɛ anwonwade akɛse, enti ɔma ogya fi soro ba asase so wɔ nnipa ani so. Na ɔnam anwonwade a wɔmaa no tumi sɛ ɔnyɛ wɔ aboa no anim no so daadaa wɔn a wɔte asase so, ka kyerɛ wɔn a wɔte asase so no sɛ wɔnyɛ honi mma aboa no, nea ɔwɔ afoa pirapira no nanso ɔtenaa ase no. Na wɔmaa no tumi sɛ ɔde nkwa ma aboa no honi no, na aboa no honi no nso nkasa, na ɔma wɔn a wɔrensom aboa no honi no nyinaa wokum wɔn. Na ɔma wɔn nyinaa, ketewa ne akɛse, adefo ne ahiafo, ahofadifo ne nkoa, gye agyirae wɔ wɔn nsa nifa anaa wɔn moma so; na obiara antumi antɔ anaa anntɔn, gye sɛ nea ɔwɔ agyirae no, anaa aboa no din no, anaa ne din no nɔma no. Ha na nyansa wɔ. Ma nea ɔwɔ ntease no nkan aboa no nɔma no; efisɛ ɛyɛ onipa bi nɔma, na ne nɔma no yɛ ahansia aduosia asia. Adiyisɛm 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
يام مصر در آخِرِ روزها نمایندۀ جهان است (که در آن زمان زیر ادارۀ سازمان ملل متحد خواهد بود)، امّا «وای»ی (نمادی از اسلام) بر ضدّ کسانی (ایالات متحدۀ امریکا) اعلان شده است که برای مدد به مصر روی میآورند. هنگامی که آن سه جوانمرد به کوره افگنده میشوند و برای جهان بهمنزلۀ عَلَم میگردند، آن کوره در واقع کورهٔ نبوکدنصر نیست.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
ܘܝ ܠܐܝܠܝܢ ܕܢܚܬܝܢ ܠܡܨܪܝܢ ܠܥܘܕܪܢܐ، ܘܡܣܬܡܟܝܢ ܥܠ ܪܟܫܐ، ܘܬܟܝܠܝܢ ܥܠ ܪ̈ܟܒܐ ܡܛܠ ܕܣܓܝܐܝܢ ܐܢܘܢ، ܘܥܠ ܦܪ̈ܫܐ ܡܛܠ ܕܚܝܠܬܢܐ ܛܒ ܐܢܘܢ؛ ܘܠܐ ܚܪܘ ܠܘܬ ܩܕܝܫܐ ܕܐܝܣܪܐܝܠ، ܘܠܐ ܒܥܘ ܠܡܪܝܐ. ܘܐܦ ܗܘ ܚܟܝܡ ܗܘ، ܘܡܝܬܐ ܒܝܫܬܐ، ܘܠܐ ܡܗܦܟ ܡܠܘ̈ܗܝ؛ ܐܠܐ ܩܐܡ ܥܠ ܒܝܬܐ ܕܒܝ̈ܫܐ، ܘܥܠ ܥܘܕܪܢܐ ܕܥܒܕܝ̈ ܥܘܠܐ. ܡܨܪ̈ܝܐ ܕܝܢ ܒܢܝ ܐܢܫܐ ܐܢܘܢ ܘܠܐ ܐܠܗܐ؛ ܘܪ̈ܟܫܝܗܘܢ ܒܣܪܐ ܐܢܘܢ ܘܠܐ ܪܘܚܐ. ܟܕ ܢܘܫܛ ܡܪܝܐ ܐܝܕܗ، ܢܦܠ ܡܥܕܪܢܐ، ܘܢܦܠ ܐܦ ܗܘ ܕܡܬܥܕܪ، ܘܟܠܗܘܢ ܐܟܚܕܐ ܢܐܒܕܘܢ. ܗܟܢܐ ܓܝܪ ܐܡܪ ܠܝ ܡܪܝܐ: ܐܝܟ ܐܪܝܐ ܘܓܘܪܝܐ ܕܐܪܝܐ ܕܢܗܡ ܥܠ ܬܪܣܝܬܗ، ܟܕ ܡܬܩܪܐ ܥܠܘܗܝ ܟܢܘܫܝܐ ܕܪ̈ܥܘܬܐ، ܠܐ ܕܚܠ ܡܢ ܩܠܗܘܢ، ܘܠܐ ܡܬܡܟܟ ܡܢ ܗܘܢܗܘܢ؛ ܗܟܢܐ ܢܚܘܬ ܡܪܝܐ ܕܚܝ̈ܠܘܬܐ ܠܡܩܪܒ ܥܠ ܛܘܪܐ ܕܨܗܝܘܢ ܘܥܠ ܪܡܬܗ. ܐܝܟ ܦܪ̈ܚܬܐ ܕܦܪ̈ܚܢ، ܗܟܢܐ ܢܓܢ ܡܪܝܐ ܕܚܝ̈ܠܘܬܐ ܥܠ ܐܘܪܫܠܡ؛ ܢܓܢ ܘܢܦܨܝܗ̇، ܘܢܥܒܪ ܘܢܚܘܣ ܥܠܝܗ̇. ܗܦܟܘ ܠܘܬܗ ܗܘ ܕܡܢܗ ܥܡܩܐܝܬ ܡܪܕܘ ܒܢܝ ܐܝܣܪܐܝܠ. ܒܗܘ ܝܘܡܐ ܓܝܪ ܟܠ ܓܒܪܐ ܢܫܕܐ ܦܬܟܪ̈ܘܗܝ ܕܣܐܡܐ، ܘܦܬܟܪ̈ܘܗܝ ܕܕܗܒܐ، ܕܥܒܕ ܠܟܘܢ ܐܝ̈ܕܝܟܘܢ ܠܚܛܝܬܐ. ܗܝܕܝܢ ܐܬܘܪܝܐ ܢܦܠ ܒܚܪܒܐ، ܠܐ ܕܓܒܪܐ ܥܫܝܢܐ؛ ܘܚܪܒܐ، ܠܐ ܕܓܒܪܐ ܫܦܝܠܐ، ܬܐܟܠܝܘܗܝ؛ ܘܢܥܪܘܩ ܡܢ ܩܕܡ ܚܪܒܐ، ܘܓܕܘ̈ܕܘܗܝ ܢܗܘܘܢ ܠܡܣ. ܘܢܥܒܪ ܠܡܥܘܙܗ ܡܢ ܕܚܠܬܐ، ܘܪܘܪ̈ܒܢܘܗܝ ܢܕܚܠܘܢ ܡܢ ܐܬܐ، ܐܡܪ ܡܪܝܐ، ܕܢܘܪܗ ܒܨܗܝܘܢ ܗܝ، ܘܐܬܘܢܗ ܒܐܘܪܫܠܡ. ܐܫܥܝܐ 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Yerushalim ialah dapur peleburan yang akan dipandang oleh dunia, dan mereka akan melihat empat orang berjalan di dalamnya.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
تب نەبوکدنەسەر ئاگادار بوو لە دەرگای کڵێنی ئاگری سووتێنەرەوە، و قسەی کرد و گوتی: شەدرەخ، مەیشەخ، و عەبدنەگو، ئەی خزمەتکارانی خودای هەرە بەرز، وەرنە دەرەوە و بێنە ئێرە. ئەوسا شەدرەخ، مەیشەخ، و عەبدنەگو لە ناوەڕاستی ئاگردا هاتنە دەرەوە. و ئەو سەرکردانە، فەرمانڕەوایانە، سەربازسەردارەکان، و ڕاوێژکارانی پاشا، کە کۆبوونەوە، ئەم پیاوانەیان بینی، کە ئاگریان هیچ دەسەڵاتێکی لەسەر جەستەیان نەبوو، نە یەک موی سەریان سووتابوو، نە جلەکانیان گۆڕابوو، نە بۆنی ئاگەر لەسەریان تێپەڕیبوو. ئەوسا نەبوکدنەسەر قسەی کرد و گوتی: پیرۆز بێت خودای شەدرەخ، مەیشەخ، و عەبدنەگو، کە فریشتەکەی خۆی نارد و خزمەتکارەکانی خۆی ڕزگار کرد، ئەوانەی پشتیان بە ئەو بەستبوو، و فەرمانی پاشایان گۆڕی، و جەستەکانی خۆیان دابوو، تاکو نە خزمەت بە هیچ خودایەک بکەن و نە پەرستشی بکەن، جگە لە خودای خۆیان. دانیال ٣:٢٦–٢٨.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
ئیۋۇخادنەسەر شۇنىڭدىن كېيىن يەنە بىر پەرمان چىقاردى. بۇ پەرمان ئاخىرقى كۈنلەردىكى ئاخىرقى پەرمانغا سىمۋول بولىدۇ. ئۇ ئۆلۈم پەرمانى چىقىرىدۇ؛ بۇ، ئۇنىڭ ئاجىزچە ھالدا ئاسماندىكى خۇدانى ئۇلۇغلاشقا ئۇرۇنۇشىدا، ئەمەلىيەتتە دۇنيا ئاخىرىدىكى ئۆلۈم پەرمانىنىڭ پەيغەمبەرلىك سىمۋولىدۇر. دۇنيا ئاخىرىدىكى بىر پادىشاھقا ۋەكىللىك قىلىدىغان نېبۇخادنەسەر، رىم پاھىشەسى بىلەن زىنا قىلىدىغان ئەجدىھانىڭ ئون پادىشاھىنىڭ سىمۋولىدۇر. پەيغەمبەرلىك مەنزىرىسىدىكى كېيىنكى پەرمان ئۆلۈم پەرمانىدۇر، ۋە گەرچە نېبۇخادنەسەر ئۆز دەۋرى ئۈچۈن بىر ئېلان چىقىرىۋاتقان بولسىمۇ، ئەمەلىيەتتە ئۇ ئاخىرقى كۈنلەردىكى ئۈچ تەرەپلىك ئىتتىپاقنىڭ ئاخىرقى پەرمانىغا ۋەكىللىك قىلماقتادۇر. بۇ پەرمان سىناق مۇددىتى تاقالغاندىن كېيىن ئىجرا كۈچىگە ئىگە قىلىنىدىغان ئۆلۈم پەرمانىدۇر، بىراق ئۇ خۇدانىڭ خەلقىگە قارشى ھەرگىزمۇ ئەمەلگە ئاشۇرۇلمايدۇ.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Uqedə mən belə bir fərman verirəm: Şadrakın, Meşakın və Abedneqonun Allahına qarşı nalayiq bir söz söyləyən hər xalqdan, millətdən və dildən olan adam parça-parça ediləcək, evləri isə zibilliyə çevriləcəkdir; çünki bu cür xilas etməyə qadir olan başqa heç bir Allah yoxdur. Sonra padşah Şadrakı, Meşakı və Abedneqonu Babil vilayətində yüksəltdi. Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Mashaqa llaa ti-gattin hinnan pälha sege lin Daniel gezzab qawli suullu taariikh geñ, shoonna šafteynaa afteynaa gezzab qawli yammuqaddamin yaa hanna maragta nabiiyyi ge “ku-noqoošii ku-ballifaaši” giira. Daniel gezzab qawli šaftey 1798 kee bilqinta bahri-lafaa geeyta bineensaa ni malaak, akee Daniel gezzab qawli aftey seera Aḥad kee xumta bineensa lafaa, kaak waqdi masgi masraḥa gabuuti geesak, ni malaak. Labba qawla “sarri sarri duma” geedah hinnan saddex gezzab qawli wadirti fanah makinnay, seddex malaa’ik ge farih malaakissa binaa gubba ku-binaanah. Toh sabbatah, naharsi “sarri sarri duma” gi maragta giira siif maqaanah qaddoysanah.
We will continue in the next article.
Ithendelea humgrxupn näsimbuasa nakhyambo shilondami.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belshazzar atawan askha nuqanakunayuq karqan Diospa munayninta reqsinanpaq hinaspa rurananpaq. Payqa rikurqan hatun taytan Nebucadnezar runakunaq kasqanmanta qarqusqata. Rikurqanmi chay hatun qhapaq rey hatunchakuspa alabasqan yuyayniyoq kaynin, chayta qosqaqmanta qechusqa kasqanta. Rikurqanmi reyta suyunmanta qarqusqata, hinaspa chakra uywakunaq masinman tukusqata. Ichaqa Belsasarpa kusikuykunaman munakuynin hinaspa kikin hatunchakuy munayninqa picharparqan mana hayk’aq qonqanankupaq kasqan yachachikuykunata; hinaspan huchakunata ruwarqan, chaykunaqa Nebucadnezarpa pataman sut’i taripaykuna hamunanpaq apamusqankunawan kaqllata. Payqa usuchirqan payman sumaq sonqowan qosqa aswan allin p’unchaykuna, cheqaq kaywan reqsinakunanpaq makinpim kaq p’unchaykunata mana allinta hap’ispan. ‘¿Imataq ruranay, qespichisqa kanaypaq?’ nisqa tapuyqa, chay hatun ichaqa mana yuyaysapa reypa mana imapas kasqan hina qhawarisqanmi karqan.” Bible Echo, April 25, 1898.