Daniel chapter two represents the second angel of Revelation fourteen. As such, it represents the second of three tests, which are represented as a dietary test, followed by a visual test, and finally a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Sappitorde ɗiɗaɓere deftere Daniyel ina hollita malaa'ikaajo ɗiɗaɓo e sappitorde sappo e nay deftere Peeññingol. E ndeen noone, nde hollita ƴeewndo ɗiɗaɓo e ƴeewndooji tati, ɗi holliraa e ƴeewndo baɗte nyaamdu, rewti heen ƴeewndo baɗte yi'ugol, e sakket ƴeewndo litmus. Ƴeewndooji tati ɗiin fof, ɗi woni kadi maandeeji laawol e annabaaku, ina ngoodi e nder ɓataake malaa'ikaajo arano e sappitorde sappo e nay deftere Peeññingol. Hono no woniri e malaa'ikaajo arano e sappitorde sappo e nay deftere Peeññingol, sappitorde arande deftere Daniyel kadi ina jogii kala e ƴeewndooji tati ɗiin.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Jamii lammaffaan inni lammataa, yookaan ergaa ergamaa lammaffaa, xumura qormaata jalqabaatti jalqaba. Boqonnaan lammaffaan boqonnaa jalqabaa duuka bu’a. Xumurri qormaata lammaffaa immoo qormaata sadaffaa walitti aansuun jalqaba. Yeroon qormaata lammaffaatiin bakka buufame, booji’amuu Daani’eel waggoota torbaatamaa sanaan mallatteeffamee ture; kunis yeroo Yehoyaaqiim mo’atame irraa eegalee hamma labsii Qiiroositti xumurame. Akkuma dhumni waggoota torbaatamaa sanaa dhihaachaa adeemeen, Daani’eel Dubbii Waaqayyoo raajii ta’e keessaa hubatee dhumni isaa ga’uuf akka jedhu beeke.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
他の如‧撒督의 아들 다리오가 갈대아 나라 위에 세움을 받아 왕이 된 첫해에, 곧 그의 통치 원년 곧 나 다니엘이 책들을 통하여 여호와의 말씀이 선지자 예레미야에게 임한 그 햇수를 깨달았으니, 곧 예루살렘의 황폐함이 칠십 년 만에 마치리라 하신 것이더라. 다니엘 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniël vertegenwoordigt Gods volk in de laatste dagen, dat de symbolische betekenis van de zeventig jaren van gevangenschap onderkent; en die onderkenning vindt plaats kort voordat de zeventig symbolische jaren ten einde lopen. Gods volk heeft de zeventigjarige gevangenschap juist begrepen, maar hetgeen Daniël voorstelt, is het inzicht dat die zeventig jaren de profetische periode voorstellen vanaf 11 september 2001 tot aan de zondagswet. Voor Daniël eindigden die jaren bij het decreet van Kores, hetgeen in de laatste dagen de zondagswet in de Verenigde Staten voorstelt.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Hade sariya ñalngu Alahadi seeɗa, yimɓe Alla pinndetee e faamu haalaaji annabaaɓe mo duuɓi cappanɗe jeeɗiɗi ɗi ngoni maandeeji kollata. Ɗeen duuɓi ɗi ngoni maandeeji puɗɗii e Jehoiakim, mo woni maande ñalngu 11 Septaambar 2001, nde, e arugol Lislaam mo Bone Tataɓo, malaa'ikaajo cemmbuɗo mo Hollitaare sappo e jeetati jippii, o habrii yanugol Babylon. Yanugol Babylon ko maande ɓatakuru malaa'ikaajo ɗiɗaɓo, e ñalngu 11 Septaambar 2001, sahaa ɗiɗaɓo ƴeewndo fuɗɗii wonande ɓeen ñaamnooɓe deftere suuɗaande nde wonnoo e junngo malaa'ikaajo oo. Oon sahaa, mo duuɓi cappanɗe jeeɗiɗi ɗi ngoni maandeeji kollata, jokkata haa e sariya ñalngu Alahadi.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel has been hidden in darkness. As Daniel studied God’s prophetic Word and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Nde joofgol ɓadotoo, wano ɗum holliraa e misaal Daniel e hitaande adannde laamu Darius, yimɓe Alla ina pinndinee e ƴeewndo natal kullal ngal. Ɓe paamnoo ko adii ɗum won e goongaaji jokkondirɗi e ƴeewndo natal kullal ngal, kono feccere nde ɓe paamata ko ɓooyaani hade joofgol sahaa annabaaku malayka ɗiɗaɓo oo ina suuɗinoo e niɓɓere. Nde Daniel janngi Konngol Alla ngol annabaaku, refti o faami ko duuɓi cappanɗe jeeɗiɗi ɗin pirti, ɗum nawi mo e toragol Alla, wano ɗum nawnoo mo e toragol Alla nde o humpitinoo e kulhinoore maayde nde Nebuchadnezzar waɗnoo e dow koyɗol makko baɗngol e natal. E Daniel taƴre jeenay, wano e Daniel taƴre ɗiɗi, nde Daniel woni e toragol Alla, o heɓi annoore annabaaku.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Oui, pendant que je parlais encore en prière, l’homme Gabriel, que j’avais vu précédemment dans la vision, s’approcha de moi d’un vol rapide, vers le temps de l’oblation du soir. Il m’instruisit, s’entretint avec moi, et dit : Ô Daniel, je suis maintenant sorti pour te donner l’intelligence et la compréhension. Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
«Қobiliyat va fahm»ning Doniyorга u ibodat qilayotgan paytda berilgani, ikkinchi bobdagi uning ibodati bilan мувофиқ келади.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Taha holongon ni Daniel ti balayna, ket impakaammona dayta banag ken Hananiah, Mishael, ken Azariah, dagiti kakaduana: Tapno da dawaten dagiti asi iti Dios ti langit maipapan iti daytoy a palimed; tapno saan a mapukaw ni Daniel ken dagiti kakaduana a kaduada dagiti dadduma a masirib a lallaki ti Babilonia. Kalpasanna, naiparangarang ken Daniel dayta palimed iti maysa a sirmata iti rabii. Iti kasta, bendisionan ni Daniel ti Dios ti langit. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Pamusoro pemutsara, minyengetero miviri yaDhanieri munyengetero mumwe chete. Yose iri miviri inopiwa mukati menhoroondo inomiririra nenzira yokufananidzira muedzo unoonekwa wengirozi yechipiri, unoitika pakati paGunyana 11, 2001, nomutemo weSvondo uri kuuya nokukurumidza. Ari pasi pekutyisidzirwa norufu kunosvika kwaNebhukadhinezari, uye aine ruzivo rwechiporofita rwemakore makumi manomwe aJeremia pamwe chete nemhiko yenguva nomwe yaMozisi, Dhanieri anonamata munyengetero waRevhitiko makumi maviri nenhanhatu, achikumbira panguva imwe chete kuti Mwari amuzarurire chakavanzika chokupedzisira chechiporofita cheBhaibheri. Chakavanzika icho Johane anotsanangura seZvakazarurwa zvaJesu Kristu.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
در فصل نهم، دانیال در گذار میان دو پادشاهی قرار دارد. بابل بهتازگی به دست مادها و پارسیان سقوط کرده است، زیرا این سال نخست داریوش است؛ ازاینرو قوم خدا را در ایام آخر در نقطهٔ انتقالی قرار میدهد که در حرکت فرشتهٔ اول و نیز در حرکت فرشتهٔ سوم مشخص شده بود.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863 was in relation to the doctrine of the “seven times.”
Dental Millerit'en ngal Philadelphia wontii dental Laodicea e hitaande 1856, tee dental Laodicea ngal Future for America wontata dental Philadelphia e gasirde ñalɗi tati e feccere ɗi ngal wonata maayngal e mbedda e Feeññinannde, joofre sappo e gooto. Ƴeewndorgal ngal dental Philadelphia ngal Millerit'en ronki timminde gila hitaande 1856 haa hitaande 1863 wonnoo ko e jannde “yontaaji jeeɗiɗi.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
L’épreuve du mouvement laodicéen de Future for America concerne la nécessité de reconnaître sa condition dispersée, puis d’entrer dans la prière et l’expérience de Lévitique vingt-six. Daniel se trouvait au temps de transition entre les empires babylonien et médo-perse, et juste avant la fin de la période de soixante-dix ans marquée par le décret de Cyrus. Les soixante-dix ans constituent le contexte de la prière de Daniel, et les soixante-dix ans représentent les « sept temps » de Moïse. Les deux prières de Daniel s’alignent sur le temps de transition marqué par les « sept temps » dans le mouvement du premier ange, ainsi que dans le mouvement du troisième ange.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven,” this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it, too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Gundoo” ɓannginanaaɗo Daniel oo ko ɓanngingol natal Nebuchadnezzar. “Gundoo” natal Nebuchadnezzar e balɗe cakkitiiɗe ko wonde ngal maantini laamuuji jeetati, wonaa nay. E binndanɗe ɓennuɗe gonɗe e fedde, “Jeetataɓum ɗum ko e Jeeɗiɗi ɗin jeyaa,” oo goonga holliraama kisa. E nder gundoo oo woni ɓanngingol sahaa jallol ngol, nde jeetataɓum ɗum arata, tawa ko e jeeɗiɗi ɗin ɗum jeyaa. “Gundoo” natal Nebuchadnezzar ko teeŋtingol ummital hoonde laawol goongawol Porotestantiiɓe e hoonde laawol laamu republiik. Ummite ɗee ɗiɗi hollata wonde hoonde kala ko jeetataɓum, kono ko e jeeɗiɗi ɗin jeyaa; tee jallol iwde e jeegaɓum haa jeetataɓum e kooɗe ɗee ɗiɗi waɗata e nder ngonka annabaagal etindaare jokkondirnde e “laabi jeeɗiɗi” Moses. Jallol ngol waɗata wano ɗum maantinirtee e Daniel, ko adii seeɗa yamiroore Cyrus, nde maantini yamiroore sariya Alat e United States. Refti, e sahaa sariya Alat, e dille yaawɗe, gaañu maayde laamu paapa ngu sellinte tawa laamu paapa wonti hoore jeetataɓere ndee, nde jeyaa e jeeɗiɗi ɗin, tawa kanngu kadi ena yaha e jallol annabaagal, wano natal Nebuchadnezzar e Daniel taƴre ɗiɗaɓere maantiniri ɗum.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
C’est pourquoi Daniel se rendit auprès d’Arjoc, que le roi avait établi pour faire périr les sages de Babylone; il alla et lui parla ainsi: Ne fais pas périr les sages de Babylone; introduis-moi devant le roi, et je ferai connaître au roi l’interprétation. Alors Arjoc introduisit en hâte Daniel devant le roi, et lui parla ainsi: J’ai trouvé parmi les captifs de Juda un homme qui fera connaître au roi l’interprétation. Le roi prit la parole et dit à Daniel, dont le nom était Beltschatsar: Es-tu capable de me faire connaître le songe que j’ai vu, et son interprétation? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then, unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Caggal nde Daniel hokkaa sirlu, inɗe makko ɗiɗi ɗee kala innitee, ɗum hollira wonde o woni maande yimɓe aadi ɓee, ɓe, e balɗe cakkitiiɗe ɗee, naati ko ɓooyaani e dental Philadelphia ngal yimɓe ujunnaaji teemedere e cappanɗe nayi e nayi. O hollira jikku maccuɗo Alla oo e ɗaɓɓude wonde hay gooto hoto ware sabu ŋakkere baawɗe faamde “sirlu”. Jikku makko holliree tawa ina seerti e jikku Arioch, maccuɗo Nebuchadnezzar mo ɗaɓɓata mantoore e yeeso laamɗo oo sabu yiytude Daniel. Caggal ɗum, Daniel holli seertugol hakkunde feeñngol annabaaku goonga e ngol hakkilɓe Babylon, nde o jaabii naamnal Nebuchadnezzar e naamnal goɗngal; caggal ɗum kadi, tawa o waɗaani hono Arioch, o naftoraaki faamu makko e “sirlu” ngam ɓamtaade hoore makko, kono o teddini Alla kammu nguu.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniel, in tegenwoordigheid van die koning, het geantwoord en gesê: Die verborgenheid waarna die koning vra, kan die wyse manne, die sterrekykers, die towenaars, die besweerders, nie aan die koning bekend maak nie; maar daar is ’n God in die hemel wat verborgenhede openbaar, en Hy het aan koning Nebukadnésar bekend gemaak wat in die laaste dae sal gebeur. U droom en die gesigte van u hoof op u bed is dan dit. Daniël 2:27, 28.
Daniel starts his presentation of the “secret” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel fuɗɗata hollugol “sirlu” nguu e hollugol wonde ko “sirlu” laaɓninoongu ko waɗata e balɗe cakkitiiɗe. Sirlu daartol suuɗingol maaje jeeɗiɗi ɗee hollata ko waɗata e balɗe cakkitiiɗe. Nataal Nebuchadnezzar woni geɗal e sirlu balɗe cakkitiiɗe, ngu maande mum taƴetee ko seeɗa hade sahaa ƴeewndugol gasde. Ngu feeñninee ko seeɗa hade sahaa ƴeewndugol gasde, e sahaa waylitaare nde gajje ɗiɗi ngamndi leydi ɗee fof wontata jeetataɗum, jeyaaɗum e jeeɗiɗi ɗin, wano Daniel holliri ɗum e hitaande adannde Darius.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Pour ce qui te concerne, ô roi, des pensées te sont venues à l’esprit sur ta couche touchant ce qui doit arriver dans la suite des temps; et celui qui révèle les secrets t’a fait connaître ce qui doit arriver. Quant à moi, ce n’est point par une sagesse que je posséderais plus qu’aucun des vivants que ce secret m’a été révélé, mais afin que l’interprétation soit portée à la connaissance du roi, et que tu connaisses les pensées de ton cœur. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any greater wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel ina tabitina goonga oo huutoraade seedamfaagu ɗiɗaɓungu e dow wonde koyɗol Nebuchadnezzar ngol ina faati e balɗe cakkitiiɗe, nde o wi’a: “mo feeñninta gundooji oo ina anndina ma ko waɗata,” “caggal ɗum.” Caggal ɗum, Daniel ina laaɓtina wonde wonaa ngam makko gundoo oo hokkaama, walla sabu o ɓurnoo neɗɗo goɗɗo kala e ñeeñal, kono “gundoo” oo hokkaama Nebuchadnezzar “ngam ɓeen ɓe nganndinta firo ngoo.” “Gundoo” oo hokkaama ko ngam ɓeen ɓe ngaddanta laamɗo ruuhuyankeejo Babylon “firo” koyɗol ngol e balɗe cakkitiiɗe. Gundoo oo hokkaama e keeriiɗum ko ngam ɓeen ujunnaaji teemedere e cappanɗe nay e nay, sabu “gundoo” oo ko ngam ɓeen wonɓe e balɗe cakkitiiɗe, ɓe njeññinta yanugol cakkitiiɗol Babylon. Caggal ɗum, Daniel ina feeñnina koyɗol baɗte natal ngal, ngol suuɗanooma e niɓɓere, tee ngol addi ƴeewndo ngo nguurndam walla maayde fawii e mum.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Tu, ô roi, tu regardais, et voici une grande statue. Cette statue était immense, et d’un éclat extraordinaire; elle se dressait devant toi, et son aspect était terrible. La tête de cette statue était d’or fin; sa poitrine et ses bras étaient d’argent; son ventre et ses cuisses étaient d’airain; ses jambes, de fer; ses pieds, en partie de fer et en partie d’argile. Tu regardais, lorsqu’une pierre se détacha sans le secours d’aucune main, frappa les pieds de fer et d’argile de la statue, et les mit en pièces. Alors le fer, l’argile, l’airain, l’argent et l’or furent brisés ensemble, et devinrent comme la balle qui s’échappe des aires en été; le vent les emporta, et nulle trace n’en fut retrouvée. Mais la pierre qui avait frappé la statue devint une grande montagne, et remplit toute la terre. Voilà le songe; nous en donnerons l’interprétation devant le roi. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Le rêve de Nebucadnetsar a identifié les royaumes de la prophétie biblique depuis son temps jusqu’aux derniers jours, lorsque les cent quarante-quatre mille, représentés par Daniel dans sa présentation à Nebucadnetsar, et par la pierre détachée sans le secours d’aucune main, détruisent les royaumes terrestres représentés dans la statue, laquelle devient alors une montagne qui remplit toute la terre. Le rêve portait sur les derniers jours, au point de transition prophétique où le dernier secret prophétique est révélé aux cent quarante-quatre mille.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days are to be confronted by the image of the beast test. That test is a visual test and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, they are as those who in Christ’s days rejected the message of John the Baptist.
Hono maande honndu Protestantisme goonga, ɓe ngaddata oon tuma ɓatakuru malaa'ikaajo tataɓo haa e aduna wonɗo e maayde. Ɓatakuru ndun ɓeydata doole haa ndu wontoo noddaango e daande toownde e tuma nde sariya Alat yamiretee e Dowlaaji Dentuɗi Amerik, nde maande ngamndi yamiretee e doole. Hade yamiroore ndeen, maa ɓeen ɓe Daniel woni maande maɓɓe e balɗe cakkitiiɗe pottu e ƴeewtagol natal ngamndi. Ƴeewtagol ngol ko ƴeewtagol yi'ugol, tee ngol ɗaɓɓi yo ɓeen ɓe Daniel woni maande maɓɓe nji'u dille ɗe ngaddata yamiroore sariya Alat. Ɓe ƴeewtetee ngam anndugol so ɓe cuɓii feere Alla nde waɗata ɓe mbaawa yi'ude ƴeewtagol natal ngol suuɗaa e niɓɓere. E ƴeewtagol maɓɓe ina woodi leesingol ko'e maɓɓe e qirragol. E ngol ina woodi jaɓugol wonde Daniel okkaama faamu koyɗi e peeñcuuji, sabu so ɓe calii heɗaade daande Daniel nde noddata e ladde, ɓe nanndi e ɓeen ɓe calii ɓatakuru John Lootuɗo e jamanu Almasiihu.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
மிஸ்ஸ் வைட், தானியேல் மற்றும் வெளிப்படுத்தல் என்னும் புத்தகங்கள் ஒன்றுக்கொன்று பூர்த்தியாக நிற்கின்றன என்று நமக்குத் தெரிவிக்கிறார்; மேலும் அவர் பயன்படுத்தும் “பூர்த்தி” என்ற சொல், பரிபூரணத்திற்குக் கொண்டு வருதல் என்ற அர்த்தத்தைக் கொண்டது. 2023 ஆம் ஆண்டின் ஜூலை மாத இறுதியில், யூதா கோத்திரத்தின் சிங்கம், கிருபைக்காலம் முடிவடைவதற்கு முன்பாகத் தாம் செய்வேன் என்று வாக்குறுதி அளித்தபடியே, இயேசு கிறிஸ்துவின் வெளிப்படுத்தலை முத்திரை நீக்கத் தொடங்கினார். அப்படிச் செய்வதன் மூலம், முன்பு சரியாகவே புரிந்துகொள்ளப்பட்டிருந்த வேதாகமச் சத்தியங்களை அவர் அடையாளம் காட்டினார்; ஆனாலும் இப்போது அவை கடைசி நாட்களின் அமைவிடத்தில் புரிந்துகொள்ளப்பட வேண்டியவையாக இருந்தன.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Unu el tiuj veroj estas la du atestantoj de Apokalipso dek unu. Alia estas la historio, kiu estas la perfekta plenumo de la “sep tondroj” de Apokalipso dek. Li elportis verojn el la sanktaj reformlinioj, kiuj parolas pri la seniluziiĝo de la 18-a de julio 2020. Li uzis la kvar vojmarkojn, kiuj troviĝas en ĉiu el la sanktaj reformlinioj, kiuj ilustras la historion de la povigado de la unua mesaĝo ĝis la juĝo, laŭ maniero ĝis nun neniam rekonita. Daniel, ĉapitro du, kondukas multajn el ĉi tiuj konceptoj al perfekteco, kvankam ĉi tiuj profundaj veroj estas kaŝitaj en mallumo por tiuj, kiuj rifuzas manĝi la metodologion identigitan kiel Alfa kaj Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
En conclusion de cette étude du chapitre deux de Daniel, nous résumerons et relierons certaines des vérités et des balises qui sont amenées à la perfection par le chapitre deux de Daniel. Ce faisant, nous établissons que le secret révélé à Daniel dans la vision nocturne représente précisément ces vérités mêmes.
We will set forth the summary and conclusion in the next article.
Nous présenterons le résumé et la conclusion dans le prochain article.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Le Seigneur a ses moyens désignés pour rencontrer les hommes dans leurs erreurs et leurs rechutes. Ses messagers sont envoyés pour rendre un témoignage clair, afin de les réveiller de leur état d’assoupissement et d’ouvrir à leur intelligence les précieuses paroles de vie, les Saintes Écritures. Ces hommes ne doivent pas être simplement des prédicateurs, mais des ministres, des porteurs de lumière, des sentinelles fidèles, qui discerneront le danger menaçant et avertiront le peuple. Ils doivent ressembler au Christ par leur zèle ardent, par leur tact réfléchi, par leurs efforts personnels—bref, dans tout leur ministère. Ils doivent avoir un lien vivant avec Dieu et devenir tellement familiers avec les prophéties et les leçons pratiques de l’Ancien et du Nouveau Testament qu’ils puissent tirer du trésor de la parole de Dieu des choses nouvelles et anciennes.” Testimonies, volume 5, 251.