The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Ari qelqa qillqasqa kashan, hinaspa Danielpa Belshazzarman riqsichisqan yuyaychananqa, Estados Unidos llaqtapi apostata Republicano waqrupa, hinaspa apostata Protestante waqrupa contran qhipa willakuyninmi rikuchin. Estados Unidospa hatarichiq taytakunapa qallariy pacha historiankupas, Adventismopa ñawpaq puriqkunapa historiankupas sut’ita qillqasqan kachkan; ichaqa chaypi kaq yachachikuykuna hinaspa waqyaykunaqa “tawa miraykunata” patanpi saqisqa kanku. Belshazzarqa kay cheqaq kayta hinallataq hunt’achin.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Aholkinamtxik se inik tlen nechmoneki ma sekitlaka tlen achi melawak ipan tonali para ma momati tlen kijtosneki se generación, pampa iTlahtol Dios amo keman poliwis, wan yehwa kiijtowa xitlawak para ipan nawi generación Dios kitzakua in amoxtin ipan in altepemeh tlen omokuepkeh ika ixpan iTlanawatil tlen yehwa otechmonextili.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
ហើយព្រះទ្រង់បានមានព្រះបន្ទូលទាំងអស់នេះថា៖ «យើងជាព្រះអម្ចាស់ ជាព្រះរបស់អ្នក ដែលបាននាំអ្នកចេញពីស្រុកអេស៊ីព្ទ ចេញពីផ្ទះនៃភាពជាទាសករ។ អ្នកមិនត្រូវមានព្រះដទៃណានៅមុខយើងឡើយ។ អ្នកមិនត្រូវធ្វើរូបឆ្លាក់ណាមួយសម្រាប់ខ្លួនឯង ឬរូបសំណាកណាមួយនៃអ្វីដែលនៅលើមេឃខាងលើ ឬនៅលើផែនដីខាងក្រោម ឬនៅក្នុងទឹកក្រោមផែនដីឡើយ។ អ្នកមិនត្រូវក្រាបថ្វាយបង្គំដល់វា ឬគោរពបម្រើវាឡើយ ដ្បិតយើងជាព្រះអម្ចាស់ ជាព្រះរបស់អ្នក ជាព្រះដែលមានសេចក្តីច្រណែន ទ្រង់ទស្សន៍ទោសអំពើទុច្ចរិតរបស់បិតាមកលើកូនចៅដល់ជំនាន់ទីបី និងទីបួន នៃអស់អ្នកដែលស្អប់យើង។ ហើយទ្រង់បង្ហាញសេចក្តីមេត្តាករុណាដល់ពាន់ជំនាន់ចំពោះអស់អ្នកដែលស្រឡាញ់យើង ហើយកាន់តាមបញ្ញត្តិរបស់យើង»។ និក្ខមនំ 20:1។
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Son nesilde ve dolayısıyla eski İsrail’in peygamberlikteki “dördüncü neslinde”, hem Vaftizci Yahya hem de Mesih, o nesli engerekler nesli olarak tanımladılar.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
ئەی نەوەی ماران، چۆن دەتوانن، کاتێک خراپن، قسەی چاک بکەن؟ چونکە دەمدەوێژ لە زۆریی دڵەوە دەدوێت. مرۆڤی چاک لە گەنجینەی چاکی دڵەوە شتە چاکەکان دەرهێنێت؛ و مرۆڤی خراپ لە گەنجینەی خراپی دڵەوە شتە خراپەکان دەرهێنێت. بەڵام پێتان دەڵێم، هەر وشەیەکی بێهۆدە کە خەڵک دەیڵێن، لە ڕۆژی حوکمدا هەژماری ئەوە دەدەن. چونکە بە وشەکانت بێتاوان دەژمێردرێیت، و بە وشەکانت تاوانبار دەکرێیت. مەتا 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
क़ुर्फा पाड़ा सेनजुगा रे धरती पशु रेन माराङ पिढ़ी रे, एना नाघ दो अजगर लेका काथा एना (मित् बिंग लेका)। 1863 से, संडे लॉ तक, रिपब्लिकन सींग दो यूनाइटेड स्टेट्स रेन संविधान खोन सेंदरा गेया। परमेश्वर जे आशीष राष्ट्र चेत् दाड़ेयाना, से आशीष दो नागरिक आर अगुआ कोराक् हृदय एना जिम्मेदारी खोन हेटेयाना, जेना उन्कुं ओना सिद्धान्त कोराक् रक्षा़ मेनाक्, जे सिद्धान्त उन्कुं ओना धन-संपत्ति आर समृद्धि दाड़ेयाना, जाहा उन्कुं भोग कोरते एले; आर उन्कुं ओना प्रेरणा होड़ोयाक् बिसरायाना, जेना स्थापक पितर कोराक् मन रे ओना पवित्र दस्तावेज़ तियारी होयेना, जाहा ओना धन-संपत्ति आर समृद्धि दाड़ेयाना, आर पाछा उन्कुं ओहोंक् मोहा रे फांस गेलेना। उन्कुं केवल ओना पवित्र दस्तावेज़ रेन उद्देश्य बिसरायाना नाय, बरंच उन्कुं ओना दस्तावेज़ रे समाहित सिद्धान्त कोराक् रक्षा़ कोरबार आपन जिम्मेदारी होड़ोयाक् हें बिसरायाना।
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
1863-ൽ ആരംഭിച്ച് ഞായറാഴ്ചാനിയമം വരെയുള്ള കാലയളവിൽ, യഥാർത്ഥ പ്രൊട്ടസ്റ്റന്റ് കൊമ്പായ (അഡ്വെന്റിസം) വില്യം മില്ലറിന്റെ ശുശ്രൂഷയിലൂടെ ദൈവം സ്ഥാപിച്ച അതിന്റെ അടിസ്ഥാന സത്യങ്ങളിൽ നിന്ന് പിന്തിരിഞ്ഞുപോയിരിക്കുന്നു. ദൈവം അഡ്വെന്റിസത്തിന്മേൽ പകർന്ന അനുഗ്രഹങ്ങൾ, അവർ ആസ്വദിച്ചുവരുന്ന ആത്മീയ സമ്പത്ത് ഉത്പാദിപ്പിച്ച സിദ്ധാന്തങ്ങളെ സംരക്ഷിക്കേണ്ട തങ്ങളുടെ ഉത്തരവാദിത്തത്തിൽ നിന്ന് പൗരന്മാരുടെയും നേതാക്കളുടെയും ഹൃദയങ്ങളെ തിരിച്ചുകളഞ്ഞു; അവർ കാത്തുസൂക്ഷിക്കയും പ്രസ്താവിക്കയും ചെയ്യേണ്ട പ്രവചനപരമായ സമ്പത്ത് സ്ഥാപിക്കുന്നതിനായി രൂപകല്പന ചെയ്തിരുന്ന, ആ രണ്ടു വിശുദ്ധ ചാർട്ടുകളിൽ പ്രതിനിധീകരിക്കപ്പെട്ട സന്ദേശം മുന്നോട്ടുകൊണ്ടുവരുന്നതിൽ പയനിയർമാരുടെ ഉദ്ദേശ്യം അവർ മറന്നുപോയി.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Ииԥхәаԥҳәыс иахьаанӡатәи Исраильи уахь Синаи ахықәан аиқәшаҳаҭра анрылсуа, Иара ираиҭеит Ихәхаҧшьу ҩ-ҭабла, урҭ иҩажәак зцу Иашазакәанқәа рыманы, Уаанӡа Иара Ижәлари Иара реиқәшаҳаҭратә еизыҟазаашьа иасимволхарц. Иара ашықәс һайын имҩаԥгахаз аныҳәарақәа анԥыҟаиҵа, Идирҵит Пятидесятница аан ҩ-лафны ирықәҵатәыз аҳамҭа ҟаларц, урҭ рыҩдыруаз. Аҩыҟаҵаратә ҳаҭыркра — ари аҩ-лафқәа рыла иҟоу аҳамҭа — акәын Аҳақьымзаара Амаҵзураҿы иҟоу аҳамҭақәа рҟынтә еиқәыршәаараҿы иҿыҟау (ацәгьара, анцәачмазара, ацәыхарамҩа, насгьы аԥхьаӡамзаара иасимволу) аҳәырԥхьыӡ алагалатәызҵәҟьа.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
ئەو شانازیکردنەی ئێوە باش نییە. ئایا نازانن کە هەندێک هەویرترش هەموو خمیرەکە هەویرترش دەکات؟ بۆیە ئەو هەویرترشە کۆنە دەربهێنن، تاکو ببن بە خمیرێکی نوێ، وەک ئەوەی بێ هەویرترشن. چونکە مەسیحی فیدای فەسحی ئێمەش بۆ ئێمە قوربانی کراوە. کەواتە با جەژن بگێڕین، نە بە هەویرترشی کۆن، نە بە هەویرترشی خراپە و شەڕ؛ بەڵکو بە نانی بێ هەویرترشی دڵپاکی و ڕاستی. 1 کۆرنسۆس 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Agtiempo nga naurnong dagiti di mabilang a adu a tattao, a kasta unay nga agsagsagabaanda iti tunggal maysa, nangrugi Isuna nga agsao kadagiti adalanna, umuna iti amin: “Agannadkayo iti lebadura dagiti Fariseo, nga isu ti kinamammadayaw.” Lucas 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
ሁለቱ እንደ የማወዛወዝ መሥዋዕት ወደ ላይ የተነሡት እንጀራዎች፣ ምንም እንኳ ኃጢአተኞች ቢሆኑም፣ በእግዚአብሔር ኃይል የክፋትን፣ የኃጢአትንና የግብዝነትን እርሾ አስወግደው የነበሩትን መቶ አርባ አራት ሺህ ምልክት ነበሩ። በእነዚያ እንጀራዎች ውስጥ የነበረው እርሾ፣ በሚልክያስ ምዕራፍ ሦስት የቃል ኪዳኑ መልእክተኛ ምድጃ እሳት “የተጋገሩ” ተብሎ በተወከለው የመንጻት ሂደት ኃጢአትን ድል ያደረጉ ሰዎችን (ኃጢአተኞችን) ይወክል ነበር። እነዚህ እንጀራዎች ደግሞ “የሰማይ እንጀራ”ን ይወክሉ ነበር፤ ምክንያቱም በሚቀርቡ ጊዜ እንደ የማወዛወዝ መሥዋዕት ወደ ሰማይ ከፍ ሊደረጉ ይገባ ነበር።
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
ئاوشابەندا، کاتێک تەواوبوونی ئەو نموونەییە هات کە لە ماوەی ساڵاندا لە جەژنی ئاوشابەندا دوو نان پێشکەش کرابوون، قوتابییانی مەسیح دەستیان بە کاری بانگهێشتکردنی کۆمەڵێکی تر (نانە دووەمەکە) لە جیهانی نەوەکان کرد. ئەوسا دوو نان هەبوون کە هەردووکیان لە گوناه (هەویرترش) پاککرابوون.
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
ათნი მცნების ორი დაფა იქცა ძველი ისრაელის აღთქმითი ურთიერთობის სიმბოლოდ, ხოლო ორი შერხეული პური წარმოადგენს ადრეული ქრისტიანული ეკლესიის აღთქმით ურთიერთობას. მიწის მხეცის ისტორიის დასაწყისში, აბაკუმის ორი წმიდა დაფა მიეცა, როგორც თანამედროვე ისრაელის, ჭეშმარიტი პროტესტანტული რქის, აღთქმითი ურთიერთობის სიმბოლო, ისევე როგორც წმიდა კონსტიტუცია მიეცა რესპუბლიკურ რქას. უფალი ახლა მოუწოდებს ას ორმოცდაოთხ ათასს, აღდგნენ როგორც ძლიერი ლაშქარი, და როცა ისინი ამას გააკეთებენ, ამაღლებულნი იქნებიან, როგორც შერხეული შესაწირავი (ნიშანი), როდესაც შვიდგზის მეტად გახურებულ ღუმელში იქნებიან ჩაგდებულნი.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Sa bandilang yaon ay kumakatawan sa kautusan ng Sampung Utos; kumakatawan din ito sa mga nagsisilakad sa naglalagablab na pugon na kasama nila sa kanilang tabi ang buhay na Tinapay ng Langit; at gayundin sa mga nagtataguyod ng mga saligang aral na isinasagisag sa dalawang banal na tapyas ni Habakkuk. Ang lahat ng sagisag na yaon ay pawang kinakatawan sa dalawang saksi ng Apocalipsis kabanata labing-isa.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
ބަލްޝައްޒަރުގެ ފަނޑު އެއީ މުދިނު ދޫނިބަސްތަކުގެ ދެ ކަނދުތަކާ ދެކޮޅަށް ދެވޭ ހެކިކަމެވެ. އެ ފަނޑުގެ ޒަމާނުގައި، ރާއްޖެއެއް (ބަޔަކު) ހުރި އަންހެނެއް އޮތްއެވެ؛ އެއީ ފުރާނައިގައި ލިޔެވިފައިވާ ލިޔުން ދެނެގަނެ އޭގެ މާނަ ކިޔައިދެވޭނީ ދާނިޔޭލު ކަމަށް އެ ރާއްޖޭގެ އެކަނި ފިރިހެން މީހަކީ ކަމުގައި ދަންނަ އެކައެކެވެ.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Di mi se oye decir de ti que puedes dar interpretaciones y resolver dudas; ahora bien, si puedes leer la escritura y darme a conocer su interpretación, serás vestido de escarlata, y llevarás un collar de oro sobre tu cuello, y serás el tercer gobernante en el reino. Entonces Daniel respondió y dijo delante del rey: Sean tus dones para ti mismo, y da tus recompensas a otro; con todo, leeré la escritura al rey, y le daré a conocer su interpretación.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
ຂ້າແຕ່ກະສັດເອີຍ, ພຣະເຈົ້າສູງສຸດໄດ້ປະທານລາຊະອານາຈັກ ແລະ ຄວາມຍິ່ງໃຫຍ່ ແລະ ລັດສະໝີພາບ ແລະ ກຽດສັກແກ່ເນບູກາດເນັດຊາ ບິດາຂອງພະອົງ. ແລະເພາະຄວາມຍິ່ງໃຫຍ່ທີ່ພຣະອົງໄດ້ປະທານແກ່ທ່ານນັ້ນ, ຊົນທຸກປະຊາຊົນ, ທຸກປະເທດຊາດ, ແລະ ທຸກພາສາ ກໍພາກັນສັ່ນສະທ້ານ ແລະ ຫວາດຫວັ່ນຢູ່ຕໍ່ໜ້າທ່ານ; ຜູ້ໃດທີ່ທ່ານປາຖະໜາ ທ່ານກໍປະຫານເສຍ; ແລະ ຜູ້ໃດທີ່ທ່ານປາຖະໜາ ທ່ານກໍໄວ້ຊີວິດ; ແລະ ຜູ້ໃດທີ່ທ່ານປາຖະໜາ ທ່ານກໍຍົກຂຶ້ນ; ແລະ ຜູ້ໃດທີ່ທ່ານປາຖະໜາ ທ່ານກໍປົດລົງ. ແຕ່ເມື່ອໃຈຂອງທ່ານຍົກຕົນຂຶ້ນ ແລະ ຈິດໃຈຂອງທ່ານແຂງກະດ້າງໃນຄວາມຈອງຫອງ, ທ່ານກໍຖືກປົດອອກຈາກບັນລັງແຫ່ງລາຊະອານາຈັກຂອງທ່ານ, ແລະ ພວກເຂົາໄດ້ພາກຽດສັກຂອງທ່ານໄປຈາກທ່ານ. ແລະ ທ່ານຖືກຂັບໄລ່ອອກຈາກບັນດາມະນຸດ; ແລະ ໃຈຂອງທ່ານກໍຖືກເຮັດໃຫ້ເໝືອນສັດປ່າ, ແລະ ທີ່ຢູ່ອາໄສຂອງທ່ານກໍຢູ່ກັບລາປ່າ; ພວກເຂົາໃຫ້ທ່ານກິນຫຍ້າເໝືອນງົວ, ແລະ ຮ່າງກາຍຂອງທ່ານກໍຊຸ່ມດ້ວຍນ້ຳຄ້າງຈາກຟ້າສະຫວັນ; ຈົນກວ່າທ່ານຈະໄດ້ຮູ້ວ່າ ພຣະເຈົ້າສູງສຸດຊົງປົກຄອງເໜືອລາຊະອານາຈັກຂອງມະນຸດ, ແລະ ຊົງແຕ່ງຕັ້ງຜູ້ໃດກໍຕາມທີ່ພຣະອົງພໍພຣະໄທເໜືອມັນ.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
ۋە سەن، ئى بەلشاززار، ئۇنىڭ ئوغلى بولغىنىڭ بىلەن، بۇلارنىڭ ھەممىسىنى بىلىپ تۇرۇپ، كۆڭلۈڭنى تۆۋەن قىلمىدىڭ؛ بەلكى ئاسماننىڭ رەبىگە قارشى ئۆزۈڭنى كۆتۈردۈڭ؛ ئۇنىڭ ئۆيىنىڭ ئىدىشلىرىنى سېنىڭ ئالدىڭغا كەلتۈردىلەر، سەن، ئەمەلدارلىرىڭ، ئاياللىرىڭ ۋە كۈنلىرىڭ ئۇلاردا شاراب ئىچتىڭلار؛ سەن كۆرмәйدىغان، ئاڭلىمايدىغان، بىلمەيدىغان كۈمۈش، ئالتۇن، مىس، تۆمۈر، ياغاچ ۋە تاش ئىلاھلارنى مەدھىيەلەدىڭ؛ ئەمما نەپەسىڭ ئۆز قولىدا بولغان، بارلىق يوللىرىڭمۇ ئۆزىگە مەنسۇپ بولغان خۇدانى ئۇلۇغمىدىڭ. شۇنىڭ ئۈچۈن قولنىڭ بىر قىسمى ئۇنىڭ ھۇزۇرىدىن ئەۋەتىلدى، ۋە بۇ يېزىق يېزىلدى. يېزىلغان يېزىق مۇنداق ئىدى: MENE, MENE, TEKEL, UPHARSIN. بۇ سۆزنىڭ تەبىرى شۇدۇر: MENE؛ خۇدا سەنىڭ پادىشاھلىقىڭنىڭ سانىنى ساناپ، ئۇنى ئاخىرلاشتۇردى. TEKEL؛ سەن تارازىلاردا ئۆلچەندىڭ ۋە كەمدە قالغان دەپ تېپىلدىڭ. PERES؛ سەنىڭ پادىشاھلىقىڭ بۆلۈنۈپ، مادىلار بىلەن پارسلارغا بېرىلدى.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
گاہ بَیلشضر نے حکم دیا، اور اُنہوں نے دانی ایل کو ارغوانی لباس پہنایا، اور اُس کے گلے میں سونے کی زنجیر ڈال دی، اور اُس کے بارے میں منادی کی کہ وہ مملکت میں تیسرے درجے کا حاکم ہو۔ اُسی رات کلدانیوں کا بادشاہ بَیلشضر قتل کر دیا گیا۔ اور دارا مادی نے، جب وہ تقریباً باسٹھ برس کا تھا، سلطنت پر قبضہ کر لیا۔ دانی ایل 5:16–31۔
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
ئارشا ериманида Һәқ Йәкшәнбә қануни чиқирилған чағда, җинайәт қачиси вә синақ мәзгилиниң қачиси милләт үчүн, шуниңдәк муртәд Җумһурийәтчи мүңгүз вә муртәд Протестант мүңгүз үчүн толған болиду; чүнки Худа «падишалиқни санап» (алтинчи падишалиқни) «уни ахирлаштурған» болиду. Икки мүңгүзму, милләтму «таразида» (муқәддәс җайда өткүзүлүватқан сотниң таразисида) «өлчинип, кам чиқилған» болиду. Шу чағда Америка Қошма Штатлири «бөлүнгән» болиду, чүнки ички уруш вә истибдат пәйда болиду; андин у Муқәддәс Китап пәйғәмбәрлигидики йәттинчи вә сәккизинчи падишалиқларға тапшурулиду.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“အမောရိလူမျိုးအကြောင်း ထာဝရဘုရားက၊ ‘စတုတ္ထမျိုးဆက်တွင် သူတို့သည် ဤအရပ်သို့ တစ်ဖန်ပြန်လာကြလိမ့်မည်။ အကြောင်းမူကား အမောရိလူမျိုး၏ ဒုစရိုက်အပြစ်သည် မပြည့်စုံသေးသောကြောင့်ဖြစ်သည်’ ဟု မိန့်တော်မူ၏။ ဤလူမျိုးသည် ရုပ်တုကိုးကွယ်မှုနှင့် ဖောက်ပြန်ယိုယွင်းမှုကြောင့် ထင်ရှားနေသော်လည်း၊ မိမိတို့၏ ဒုစရိုက်အပြစ်ခွက်ကို မပြည့်စုံစေသေးသဖြင့်၊ ဘုရားသခင်သည် သူတို့ကို အလုံးစုံဖျက်ဆီးရန် အမိန့်ပေးတော်မမူခဲ့။ လူများသည် ဘုရားသခင်၏ တန်ခိုးတော်ကို ထင်ရှားစွာ ဖော်ပြခြင်းခံရသည်ကို မြင်တွေ့ရကြရမည်ဖြစ်၍၊ အကြောင်းပြစရာမရှိဘဲ ကျန်ရစ်စေရန်ဖြစ်၏။ ကရုဏာပြည့်ဝသော ဖန်ဆင်းရှင်သည် စတုတ္ထမျိုးဆက်တိုင်အောင် သူတို့၏ ဒုစရိုက်အပြစ်ကို သည်းခံလိုတော်မူ၏။ ထိုနောက် တိုးတက်ကောင်းမွန်သည့် ပြောင်းလဲမှုတစ်စုံတစ်ရာ မတွေ့ရလျှင်၊ ကိုယ်တော်၏ တရားစီရင်ချက်များသည် သူတို့အပေါ်သို့ ကျရောက်ရမည်ဖြစ်၏။”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
«انتها بىخطا، آن ذات نامتناهى همچنان با همهٔ امتها حسابى نگاه مىدارد. تا زمانى که رحمت او با نداهاى توبه عرضه مىشود، این حساب باز خواهد ماند؛ اما چون ارقام به میزانى معین برسد که خدا آن را مقرر داشته است، خدمت غضب او آغاز مىشود. حساب بسته مىشود. صبر الهى پایان مىپذیرد. دیگر به سود آنان هیچ استغاثهاى از رحمت در میان نخواهد بود.»
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“पयग़म्बर ने, युगों के पार दृष्टि डालते हुए, इस समय को अपने दर्शन के सामने उपस्थित देखा था। इस युग की जातियाँ अभूतपूर्व दयाओं की प्राप्तकर्ता रही हैं। स्वर्ग की सबसे उत्कृष्ट आशीषें उन्हें दी गई हैं, परन्तु उनके विरुद्ध बढ़ता हुआ घमण्ड, लोभ, मूर्तिपूजा, परमेश्वर का तिरस्कार, और नीच कृतघ्नता लिखी हुई है। वे शीघ्र ही परमेश्वर के साथ अपना हिसाब पूरा करने पर हैं।”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Чизиқли қилиб мени титратган нарса эса шуки, энг катта нур ва имтиёзларга эга бўлганлар ҳукм сураётган гуноҳсизлик эмас, балки авж олган фосиқлик билан ифлосланганлар. Атрофларидаги ноҳақлик таъсири остида, ҳақиқатни эътироф этадиганларнинг кўплари ҳам совиб қолган ва ёвузликнинг кучли оқими остида эзилиб бормоқдалар. Ҳақиқий тақводорлик ва муқаддасликка қарши қаратилган умумий нафрат, Худо билан яқин боғланмайдиганларни Унинг қонунига бўлган эҳтиромини йўқотишга олиб келади. Агар улар нурга эргашиб, ҳақиқатга юракдан итоат этаётган бўлганларида эди, бу муқаддас қонун ана шундай менсимасдан рад этилган пайтда улар учун янада азизроқ бўлиб кўринар эди. Худонинг қонунига нисбатан ҳурматсизлик янада очиқроқ намоён бўлган сари, уни сақловчилар билан дунё ўртасидаги ажратиб турувчи чизиқ янада равшанроқ бўлади. Илоҳий амрларга бўлган муҳаббат бир тоифада ортган сари, бошқа бир тоифада уларга нисбатан нафрат ҳам шунча ортади.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“الدين بحران تيزيءَ سان ويجهو اچي رهيو آهي. تيزيءَ سان وڌندڙ انگ اکر ڏيکارين ٿا ته خدا جي سرزدگيءَ جو وقت هاڻي اچي پهتو آهي. جيتوڻيڪ هو سزا ڏيڻ ۾ دير ڪرڻ وارو آهي، تنهن هوندي به هو ضرور سزا ڏيندو، ۽ اها به جلد. جيڪي نور ۾ هلن ٿا سي ويجهو ايندڙ خطري جون نشانيون ڏسندا؛ پر انهن کي خاموش، بيپرواهه انتظار ۾ ويهي تباهيءَ جو منتظر نه رهڻ گهرجي، پاڻ کي هن عقيدي سان آٿت ڏيندي ته خدا سرزدگيءَ جي ڏينهن پنهنجي ماڻهن کي پناهه ڏيندو. هرگز نه. انهن کي اهو سمجهڻ گهرجي ته ٻين کي بچائڻ لاءِ محنت سان ڪم ڪرڻ سندن فرض آهي، ۽ مدد لاءِ مضبوط ايمان سان خدا ڏانهن نهارڻ گهرجي. ‘صادق انسان جي اثرائتي ۽ جوشيلي دعا گهڻو اثر رکي ٿي.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
«خمیرمایهٔ دینداری قدرت خود را یکسره از دست نداده است. در زمانی که خطر و افسردگیِ کلیسا به اوج خود میرسد، آن گروه کوچک که در نور ایستادهاند، برای رجاستهايی که در آن سرزمین بهجا آورده میشود، آه و ناله خواهند کرد. اما بهویژه دعاهای ایشان بهخاطر کلیسا برخواهد خاست، زیرا اعضای آن به شیوهٔ جهان عمل میکنند. »
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
«Уртази ахсинду аранчIаби гьей вaфадархъу цIикIкIинабазул бецIунъиги ахIиналда хIалтIуларо. Ходай рахъун вуго ялавчи хIисабалда, амма Гьесул вачIинги букIина гIемерабазе цIунизе — иман гьаб тазалыгьалда цIуниялъул ва жиндиргIаги дунялалъул чIвалчIвиялдаса рихьизе цIунун рукIаразе. Нилъер заманалдаго Ходай вагъда гьабун буго жиндирго тIаса рищарал цIунизе, Гьесде къоялъулги сордоялъулги ахIулел, Гьес абадго сабру гьабулевлъиялдаги.»
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
བཀའ་འདི་ཡིན། “གྲོང་ཁྱེར་གྱི་དབུས་ནས་འགྲོ་ཞིང་། ཡེ་རུ་ས་ལེམ་གྱི་དབུས་ནས་འགྲོས་ཏེ། དེའི་ནང་དུ་བྱུང་བའི་མི་བཟད་པ་ཐམས་ཅད་ཀྱི་ཕྱིར་སྐྱོ་ཞིང་ངུ་འབོད་བྱེད་པའི་མི་རྣམས་ཀྱི་དཔྲལ་བར་རྟགས་ཤིག་ཞོག” ཅེས། སྐྱོ་ཞིང་ངུ་འབོད་བྱེད་པ་འདི་རྣམས་ཀྱིས་ཚེའི་ཚིག་རྣམས་བསྒྲགས་ནས་བསྟན་ཡོད། ཁོང་ཚོས་བཀའ་བཀྱོན་བྱས། གདམས་ངག་བྱིན། ཞུ་བ་ནན་ཏན་བྱས། དེ་སྔོན་ནས་དཀོན་མཆོག་ལ་མ་གུས་པ་བྱེད་མཁན་ཁ་ཤས་ཀྱིས་འགྱོད་བཤགས་བྱས་ཤིང་། ཁོང་གི་མདུན་དུ་རང་གི་སེམས་དམའ་བར་བྱས། འོན་ཀྱང་གཙོ་བོའི་གཟི་བརྗིད་ནི་ཨིས་ར་ཨེལ་ལས་ཕྱིར་འཕགས་ཟིན་ཏེ། མང་པོ་ཞིག་གིས་ད་དུང་ཆོས་ལུགས་ཀྱི་ཕྱིའི་རྣམ་པ་རྒྱུན་དུ་འཛིན་ཀྱང་། ཁོང་གི་མཐུ་དང་ཞལ་གྱི་ཉེ་བར་གནས་པ་ནི་མེད་པར་གྱུར་ཡོད།” Testimonies, volume 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Доорханы Белшазарын өмнө зогсож байсан Даниелээр дүрслэгдсэн, “Америкийн Ирээдүй”-г мэддэг хүмүүс тэр үед Даниелийн “час улаан нөмрөг”-ийг, “алтан гинж”-ийг хүлээн авч, “хаанчлалын гурав дахь захирагч” хэмээн тунхаглагдана. Час улаан нь Эцгийн өвөөс давхар хувь хүртдэг, нэг зуун дөчин дөрвөн мянга болох ууган хөвгүүдийн тэмдэг бөгөөд өнгө мөн.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
اِنىلار ايلات بِلَن بوزۇلماگانلار؛ چۈنكى اُلار پاكتىر. اِنىلار قوزىنى قايەرگە بارسا، شۇ يەرگە ئەگىشىدىغانلاردۇر. اُلار اِنسانلار ئارىسىدىن خۇدا ۋە قوزى ئۈچۈن تۇنجى مېۋىلەر بولۇپ قۇتقۇزۇپ ئېلىنغانلاردۇر. ۋەھىي 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Әләмиқ көтирилгән икки нанниң арисида, қолиға қизил жип бағланғанлири тунҗа туғулғанлардур (дәсләпки мевиләр).
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
ܘܗܘܐ ܟܕ ܗܝ ܝܠܕܬ، ܐܦܩ ܚܕ ܡܢܗܘܢ ܐܝܕܗ؛ ܘܕܒܪܬ ܡܝܠܕܬܐ ܘܐܣܪܬ ܥܠ ܐܝܕܗ ܚܘܛܐ ܕܙܘܪܝܩܐ، ܘܐܡܪܬ: ܗܢܐ ܢܦܩ ܩܕܡܝܐ. ܘܗܘܐ، ܟܕ ܐܗܦܟ ܐܝܕܗ، ܗܐ ܐܚܘܗܝ ܢܦܩ؛ ܘܐܡܪܬ: ܡܢܐ ܦܪܩܬ ܠܟ ܗܕܐ ܦܪܨܬܐ؟ ܗܕܐ ܦܪܨܬܐ ܥܠܝܟ؛ ܡܛܠ ܗܢܐ ܐܬܩܪܝ ܫܡܗ ܦܪܨ. ܘܒܬܪ ܟܢ ܢܦܩ ܐܚܘܗܝ، ܗܘ ܕܐܝܬ ܗܘܐ ܚܘܛܐ ܕܙܘܪܝܩܐ ܥܠ ܐܝܕܗ؛ ܘܐܬܩܪܝ ܫܡܗ ܙܪܚ. ܒܪܝܫܝܬ 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
“Scarlet” a jula si manɛ ye Kalan Kɔrɔ la min na, o ye waati min na “Zarah,” min bɛɛkɔnɔ ye den fɔlɔ, ani a tɔgɔ kɔrɔ ye ko ‘yɛlɛn bɔlen dɔ,’ bɔra fɔlɔ ka bɔ ni denfilaw ye minnu fa ye Yahuda ye. Ba, Tamar (min tun ye yèrɛ ta ka kɛ cɛmuso-juguya la), o tun ye Yahuda dencɛ min ye jugu ye, o furu muso ye. Zarah, “yɛlɛn bɔlen,” bɔra Yahuda sí la, ani filenwulen ka sɔrɔ a bolo la. “Pharez” kɔrɔ ye ko ka bɔ ka tɛmɛn; ani a bɛ dencɛw taamasiyɛn minnu bɛ ka yé papasi la, ka bɔ Babilɔni kɔnɔ Kari-don sariyaw waati la.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
«Δжерихони жәмѝгән пақша шәһәри вәйран қилинған чағда, Дҗерихо паһишисиниң аман қелишини қоғдиған бәлгүму «қирмизи жип» иди.»
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
ꞌA꞉na꞉gili, kèya꞉ha ꞌwèya꞉ adwógo, mɛ̀ ꞌdɔ́ tɔ́ɔ́l aji méru màlàlà yì kùmù tɔ̀nɔ̀ yiŋ ka me yàkàŋ núŋ nì: kà mɛ̀ ꞌdɔ́ bàbáŋ, màmáŋ, òkúŋ, kà nyà bàbáŋ dɔ́ ꞌbɛ̀rɛ̀zì nyɛ̀ŋ dɔ́ ꞌduòŋ-í. Kà a꞉dí áju, dɔ́cèn wè dɔ́go bì ŋɔ̌ŋ dɔ́ mɛ́rí dɔ́ ꞌduòŋ-í àcɔ́ kɔ̀rɔ́, mɛ́rí-ré dɔ́ kɔ̀nì-ré; kà ánì mâ pɛ̀ cóŋ. Kà dɔ́cèn wè dɔ́go tɔ̀nɔ̀ kà ì dɔ́ ꞌduòŋ nì, mɛ́rí-ré dɔ́ kɔ̀nì-má, tɔ́ɔ́rì bì pɛ̀ cí ì. Kà áju mɛ̀ zìkì yì mà jóò, ánì mâ pɛ̀ lɔ̀fɔ̀ dɔ́ pìrì yiŋ mɛ̀ mà tɔ̀rɔ̀ ní lɛ́cì. Kà ì tɔ́, Kɔ̀rɔ̀ yiŋ dɔ́ ayóŋ-ú nì, nɛ̀ ì. Kà ì yàkàŋ kà cɔ́ rá; kà ànɔ̀ cɔ́. Kà ì tɔ́ɔ́l aji méru màlàlà yì kùmù tɔ̀nɔ̀ yiŋ ka. Joshua 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
दानिएलको किरमिजी वस्त्रले उनी त्यसपछि एक लाख चवालीस हजारलाई प्रतिनिधित्व गर्छन् भनी पहिचान गराउँछ, जो उठाइने दुई दोलन-रोटीमध्ये पहिलो हो। रोटीका लोफहरूको रूपमा तिनीहरूले स्वर्गको रोटीलाई प्रतिनिधित्व गर्छन्, जसलाई क्रूसारोपणतर्फ लैजाँदै गर्दा सार्वजनिक प्रांगणमा किरमिजी वस्त्र पहिराइयो। बेलशस्सरको भोजकक्षमा, जसले येशूलाई किरमिजी वस्त्र दिइएको सार्वजनिक प्रांगणको प्रतीकात्मक संकेत गर्थ्यो, यो “Future for America” मा ठीक अगाडि रहेको संकटलाई बुझ्नेहरूलाई दिइन्छ।
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Təpəgözüň esgerleri Isany köşk zalyna alyp gitdiler we onuň daşyna tutuş esgerler toparyny ýygnadylar. Soňra onuň geýimlerini çykaryp, egnine al reňkli don geýdirdiler. Matta 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
دانیال کی نمائندگی کرنے والوں کو دیا جانے والا چوغہ مسیح کی راستبازی کا چوغہ ہے، جو سفید ہے۔
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Ñande vy'apavẽ ha torypa, ha ñame'ẽ chupe mborayhu ha jerovia guasu; pe Ovecha Ra'y ñemenda oguahẽma, ha hembireko oñembosako'íma ijehegui. Ha chupe oñeme'ẽva'ekue toñemonde ao lino porãme, ipotĩ ha morotĩva: pe ao lino niko umi marangatúva tekojoja. Apocalipsis 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
ئەو جلوبەرگەیەی بەوانە دراوە کە وەک دانیال نیشان دەدرێن، هەردوو سور و سپییە، چونکە جلوبەرگەکانیان بە سابوونی قەسار شوشتووە، لەلایەن ئەو قەسارەی لە مەلاخی بەشی سێدا، کاتێک کوڕانی لاوی پاک دەکات.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Ама Йини келидиған күнидә ким чидайалайду? У көрүнгәндә ким тик туралайду? Чүнки У тазилиғучиниң отиға, ағартқучиниң сабуниға охшаштур. У күмүчни тазилап сапландурғучидәк олтуруп, Ләви оғуллирини тазилайду вә уларни алтун билән күмүчтәк пәкиләйду, шундақки улар Пәрвәрдигарға һәққанийлиқ билән қурбанлиқ суналайдиған болиду. Малаки 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Ägüb tik akdyr, emma diňe Guzynyň gyrmyzy ganynda ýuwlandygy üçindir.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Yesuskristostʼa, romelits aris ertguli motsme, mkvdretit aghdgomilta pirveli da dedamitsis mepeta mtavari. Mas, romelmac shegviyvara da tavisi sisxlit gangvbania chveni tsodebidan, da gagvakhda mepeebad da mghvdlebad ghmertisa da misi Mamis mimart; mas dideba da uphleba ukunisamde da ukunisamde. Amen. Gamocxadeba 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
ئەو یەکەمین جارەی زنجیرێکی زێڕین باس دەکرێت، کاتێکە یوسف بۆ سەرۆکایەتیی میسر دادەنرێت.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Bar Faraon be Yûsif got: Binêre, min te li ser hemû welatê Misrê destnîşan kir. Û Faraon engûstîla xwe ji destê xwe derxist û danî ser destê Yûsif, û ew bi cilên kinca nazik xemiland, û zincîreke zêrîn li stûyê wî kir; Û wî ew siwar kir li ser erebeya duyemîn ya ku hebû, û li pêşiya wî bang kirin: Çokê bidin; û wî ew kir serwerê hemû welatê Misrê. Û Faraon engûstîla xwe ji destê xwe derxist û danî ser destê Yûsif, û ew bi cilên kinca nazik xemiland, û zincîreke zêrîn li stûyê wî kir. Destpêk 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
فیرون نے یوسف کو مصر پر حاکم اس لیے مقرر کیا کہ یوسف “سات زمانوں” کے متعلق، “مشرقی ہوا” کی ہلاکت خیز آفت کے ساتھ وابستہ، فیرون کے خواب کی تعبیر کر سکتا تھا۔
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Ráꞌan Faraón xhii José: Ne ca loꞌobca, naꞌa, zuaꞌa guixiꞌ ñaa yóo: ne, naꞌa, gadxeꞌ vacax, nayaa laza ne nayaquieꞌ xquenda, biee ca loꞌo yóo; ne riquiꞌ dxita lu guixiꞌ: Ne, naꞌa, stubi gadxeꞌ vacax biaꞌ ca zeꞌe xcaadxi ca xquenda ne nadaa laza, xhoꞌ ca guieꞌ, ni nunca huayaa ca laca guidxi Egipto xquiiñaꞌ ca badness: Ne ca vacax nadaa laza ne xcaadxi ca xquenda gulaguꞌ ca gadxeꞌ vacax primeru, ca ni nayaa laza: Ne bidxiñaꞌcabe gulaguꞌcabe ca vacax zeꞌe, qué gannaꞌti gulaguꞌcabe; peru zuaꞌcabe sti xcaadxi xquenda, ca náca dede guluꞌ: nga runi bidxaꞌa. Ne huayaa sti ca loꞌobca, ne, naꞌa, gadxeꞌ guieꞌdaaga bidxeluꞌ lu tobi xquie, dxaapa ne naca xpiaani: Ne, naꞌa, gadxeꞌ guieꞌdaaga nabidza, ndaa, ne bidiñaa ca bi yoo xii, biree ca biaꞌ zeꞌe: Ne ca guieꞌdaaga ndaa gulaguꞌ ca gadxeꞌ guieꞌdaaga xpiaani; ne gudixheꞌ nga ca loꞌo ca magos; peru ni tobi qué zanda guxeleꞌe naca nga luaa. Ne José raꞌa loꞌo Faraón: Toobi laaca ca loꞌobca Faraón: Dios guluaa loꞌo Faraón ni cayuniꞌ laabe. Génesis 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Yusep metwergume fara’onen huluwenññaw šñṭ be “meṣmer be meṣmer” mehbeb new, mknyatum qdmiya hulletu hlmoc and hono and new bllo leFara’on astawkewal. Kzia bemqṭel ke “lamoc” ena ke “snbeloc” gar yetgññewen “sbat” qal end mlikt metwergum. Be passage-u wst “sbat” yetebalew qal, beLewawiyan 26 wst “sbat gize” teblo ketergomew gar and new. Yusep “sbat”-n yemotwergomew ende sabat ametat, weyim hulet shi amst meto haya qen mlikt new. Yusep ena Daniel hulatum yeLewawiyan 26 “sbat gize” mlikt iyetwergomu neber.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
فرعوننىڭ چۈشىدە، ئاچارچىلىق باشاقلارنىڭ «شەرق شامىلىدا قۇرىتىلىشى» ئارقىلىق پەيدا بولغان. قۇردىن-قۇرغا، يۈسۈپ بىۋاسىتە قوللانغاندەك، «شەرق شامىلى» بۇنىڭ ئىسلام ئىكەنلىكىنى تونۇتىدۇ؛ يەنى يۈسۈپ ۋە دانىيالغا ئالتۇن بويۇنزىننەت بېرىلگەندە باشلىنىدىغان، بايراقنىڭ دۇنياغا (يۈسۈپنىڭ مىسرىغا) كۆتۈرۈلۈشىنى ۋە خۇدانىڭ باشقا پادىسىنى (دانىيالنىڭ) بابىلدىن چاقىرىپ چىقىرىشنى ئىپادىلەيدىغان، ئاچارچىلىق ۋە ئىقتىسادىي گۈلدىرەش دەۋرىنى ئىسلام پەيدا قىلىدۇ.
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
شێرە دووانەکانی ویلایەتە یەکگرتووەکان بە هەموو ئەو هێزانەی پێشبینیی ئینجیل نوێنەرایەتی دەکرێن کە وەک دوو نەتەوە پیشان دراون. ئەمە فەڕەنسا دەگرێتەوە، کە لە ڕووی پێشبینییەوە پێکهاتووە لە سۆدۆم و میسر، هەروەها لە ئیسرائیل کە پێکهاتبوو لە پاشایەتی باکوور و باشوور، و هەروەها لە ئیمپراتۆریەتی ماد و فارس. شێرە دووانەکانی ماد و فارس لە دانیال بەشی هەشتدا ناساندنی ئەوە دەکەن کە یەکێک لە شێرەکانی ئەو شانشینە دواوە سەر هەڵدەدات.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Потом я возвёл очи мои и увидел: и вот, пред рекою стоял овен, у которого было два рога; и оба рога были высоки, но один был выше другого, и больший вырос после. Даниил 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
মাদী-পারস্যের দুইটি শিং পৃথিবীর পশুর দুইটি শিংকে প্রতিনিধিত্ব করে; অতএব পৃথিবীর পশুর শিংগুলোর মধ্যে একটি অবশ্যই অধিক উচ্চ হবে এবং পরে উদিত হবে। ১৭৯৮ সালে, অর্থাৎ শেষকালে, পৃথিবীর পশুর শাসন শুরু হয়, এবং প্রোটেস্ট্যান্টবাদের শিংকে নবী এলিয়ার দ্বারা কার্মেল পর্বতে আনা হয়, যিনি উইলিয়াম মিলারের মাধ্যমে প্রতিনিধিত্ব করেছিলেন। সেখানে এমন এক প্রতিযোগিতা হওয়ার কথা ছিল যা সত্য নবী ও মিথ্যা নবীর মধ্যে একটি পার্থক্য প্রকাশ করবে; এই বিষয়টি কার্মেল পর্বতের পরীক্ষায় সম্পন্ন হওয়ার ছিল, যা ১১ আগস্ট, ১৮৪০ থেকে ২২ অক্টোবর, ১৮৪৪ পর্যন্ত সংঘটিত হয়েছিল।
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
آمریکہ کے پروٹسٹنٹ فرقے اسی وقت، جب وہ پلٹ کر پاپائی روم کی بیٹیاں بن گئے، الٰہی عنایت سے ملیری ایڈونٹ ازم کے طور پر سچے نبی کی شناخت پائے۔ 1863 میں، ملیری ایڈونٹ ازم کا حقیقی پروٹسٹنٹ سینگ اسی رفاقت میں واپس لوٹ آیا جس میں مرتد پروٹسٹنٹ ازم تھا، کیونکہ انہوں نے بائبل کے مطالعہ کے اسی فاسد طریقۂ کار کی طرف رجوع کیا جو مرتد پروٹسٹنٹ ازم کا تھا، جب انہوں نے ایلیاہ کے پیغام کو رد کرنے کے اپنے تدریجی عمل کا آغاز کیا۔ اسی عرصۂ زمانہ میں امریکہ کی خانہ جنگی شروع ہوئی۔ (یہ بات ملحوظ رہے کہ جب روح القدس کو رد کیا جاتا ہے، تو پھر دوسری روح غلبہ پا لیتی ہے، اور اس کا نتیجہ ہمیشہ جنگ ہوتا ہے۔) تب وہ قوم لفظی، سیاسی اور نبوی طور پر منقسم ہو گئی۔ اس نقطے کے بعد سے جمہوریت پسندی کا سینگ دو بنیادی سیاسی جماعتوں کے درمیان ایک بڑھتی ہوئی کشمکش میں مبتلا رہنے والا تھا۔
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
၁၈၆၃ ခုနှစ်မှစ၍ — ထိုနှစ်သည် မြောက်ပိုင်းနှင့် တောင်ပိုင်းအကြား ပြည်တွင်းစစ်၏ အလယ်ဗဟိုကာလဖြစ်သဖြင့် ခွဲခြားမှု၏ သင်္ကေတတစ်ရပ် ဖြစ်ခဲ့သည် — ရီပဘလီကန်ဦးချို၏ နိုင်ငံရေးအဖွဲ့ခွဲနှစ်ရပ်နှင့် ဒီမိုကရက်တစ်နှင့် ရီပဘလီကန်ပါတီများ၊ တနင်္ဂနွေနေ့ကို သန့်ရှင်းနေ့အဖြစ်စောင့်ထိန်းသူများနှင့် ဥပုသ်နေ့ကို စောင့်ထိန်းသူ အယူဖောက်ပြန်သော ပရိုတက်စတင့်များ ပါဝင်သည့် ပရိုတက်စတင့်ဦးချို၏ အဖွဲ့ခွဲနှစ်ရပ်တို့ ပေါ်ပေါက်လာခဲ့သည်။ ဦးချိုတစ်ခုစီ၏ နှစ်ဆင့်ခွဲခြားမှုကို ခရစ်တော်၏ လက်ထက်၌ ဇဒူကဲနှင့် ဖာရိရှဲတို့အားဖြင့် ပုံဆောင်ပြခဲ့သည်။ အုပ်စုတစ်စုက အခြေခံတည်ထောင်ရေးမူများကို ပြတ်ပြတ်သားသား ငြင်းပယ်ခဲ့ကြပြီး၊ အခြားတစ်စုကမူ အခြေခံတည်ထောင်ရေးမူများကို ထောက်ခံထိန်းသိမ်းကြောင်း ဝန်ခံပြောဆိုခဲ့သော်လည်း၊ နောက်ဆုံးတွင် ၎င်းတို့ကို လူ့ထုံးတမ်းအစဉ်အလာများနှင့် ဓလေ့ထုံးစံများဖြင့် အစားထိုးခဲ့ကြသည်။
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Məskərəm 11, 2001-də, የአውሬው ምስል የመፈተኛ ዘመን በትንቢት ተጀምሮ ነበር፣ እናም እርሱ በእሑድ ሕግ ወይም በቤልሻጽር ስካር ግብዣ ላይ ወደ ጫፉ ይደርሳል። የእሑድ ሕግ ቤተ ክርስቲያንና መንግሥት ያላቸው ጥምረት ሙሉ በሙሉ እንደ ተገነባ የሚለይ ምልክት ነው። በዚያን ጊዜ፣ ሁለቱ ቀንዶች የከሃዲ ሪፐብሊካኒዝምና የከሃዲ ፕሮቴስታንቲዝም አንድ ከሃዲ ቀንድ ይሆናሉ፤ እናም በዚያን ጊዜ ዳንኤል ሦስተኛው ቀንድ፣ ወይም ሦስተኛው ገዥ፣ ወይም በመጨረሻ የሚወጣና ከፍ ያለ እውነተኛው የፕሮቴስታንት ቀንድ ይሆናል፤ ምክንያቱም በዚያን ጊዜ እንደ ዓላማ ይከፍ ስለሆነ ነው።
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Yusipha na Daniʼeli ni laini imwe yʼubuhanuzi bumwe, kuko, umurongo ku wundi murongo, abahanuzi bose bagaragaza iminsi yʼiherezo. Bombi bamenye “ibihe birindwi,” igihe babibonaga. “Umuyaga wo mu burasirazuba” wʼUbusilamu uri kwinjira munsi yʼurukuta, mu gihe baha Belushazari na Farawo ubusobanuro bwʼicyo “Ahazaza ha Amerika” ari cyo. Bambaye “umwambaro utukura” wo gukiranuka kwa Kristo, ari wo “umwambaro wera” ubigirwa utyo nʼamaraso ya Kristo. Bashyirwa hejuru nkʼikimenyetso kandi bagahagararirwa nkʼikamba, cyangwa nkʼurunigi rwa zahabu, uko bahinduka umutware wa gatatu uzamuka hejuru kandi ukazamuka ari uwa nyuma.
We will continue with Daniel chapter six, in the next article.
Yatwendelea na Daniel mlango wa sita katika makala inayofuata.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Qiyna un qoch’ chi alaxik yéetel máan ch’ujukil, Belshazzar yéetel u nojoch máako’ob ts’o’ok u táakpajal u p’iis u k’ebanilo’ob yéetel u k’ebanil u aj Chaldea kaajil. Mix ba’ale’ ma’ tu páajtal u k’a’abetkunsik u k’ab Dios ti’ u ts’aik ti’ to’on u p’áatal u k’aasilo’ob ku taal. Túumben yéetel ya’abach providenciao’ob, Dios tu ya’alaj u ka’ansiko’ob u síijilil ti’ u ley. ‘Táan in wojéeltik in ts’akik Babilonia,’ tu yáalaj tu yo’olal leti’ob, xan u juicioo’ob táan u yáantal tak ka’an, ‘ba’ale’ ma’ ts’a’ab u ts’akaj.’ Jeremías 51:9. Tuméen u suukilil yéetel u yáanal k’áak’náab yóolal u puksi’ik’al máak, Dios tu yilaj ti’ u páajtalil u beetik u sentencia mix máax ku suut. Belshazzar yan u lúubul, yéetel u reino yan u máan ti’ uláak’ k’abo’ob.” Profetas y Reyes, 530.