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.
El término “hora”, que en el Antiguo Testamento se encuentra únicamente en el libro de Daniel, está siempre asociado con algún tipo de juicio. En el capítulo tres representa la ley dominical, con el énfasis puesto en el estandarte representado por Sadrac, Mesac y Abed-nego.
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.
Na sura ya nne, kinawakilisha kuja kwa onyo la ujumbe wa malaika wa kwanza katika mwaka wa 1798. Neno hilo lilipotumiwa mara ya pili katika sura ya nne, liliwakilisha kufunguliwa kwa hukumu ya uchunguzi mnamo Oktoba 22, 1844. Katika sura ya nne, matumizi hayo mawili ya neno “saa” yanawakilisha historia ya jumbe za malaika wa kwanza na wa pili kuanzia 1798 hadi 1844. Historia hiyo ndiyo historia ya ngurumo saba za Ufunuo kumi. Ngurumo saba zinawakilishwa na nyakati mbili ambazo neno “saa” limetumiwa katika sura ya nne, na kwa hiyo pia zinawakilisha historia ya malaika wa tatu tangu 1989 hadi sheria ya Jumapili iliyo karibu kuja.
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.
Mfandini ya vumbirhi, rito leri nge “awara” ri tlhela ri yimela nawu wa Sonto, kambe nkatsakanyo wa kona kwalaho wu le ku heleni ka mfumo wa vutsevu wa vuprofeta bya Bibele, ku nga United States, tanihi leswi swi fanekiseriwaka hi ku hela ka mfumo wo sungula wa vuprofeta bya Bibele, Babilona. Eka mfandini ya vunharhu, nkatsakanyo a wu ri ehenhla ka xifungo endzeni ka ndzilo, kambe eka mfandini ya vuntlhanu nkatsakanyo wu le henhla ka makumu ya Belxatsara ni vuavanyisi bya yena byo karhi, hambiswiritano Daniyele eku heteleleni wa nghena emhakeni a fanekisela xifungo.
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.
Pa langzà dî Domenia, a vegnen rapresentadis la “ore” de dedicazion di Nabucodonosor e la muart di Belsatsar. La “ore”, rapresentade tant che la vierzidure dal judicî tal capitul cuatri, e identifique la vierzidure dal judicî investigatîf ai 22 di otubar dal 1844, e e identifique ancje la vierzidure dal judicî esecutîf te langzà de Domenia. Sedi che si trati de vierzidure dai libris dal judicî tal santuari celest ai 22 di otubar dal 1844, o dal inizi dal judicî di Diu menât sore chei che a àn rifiudât la salvezze, tal inizi dal judicî esecutîf te langzà de Domenia l’aviertiment pal judicî che si svicine, in ducj e doi i câs, al è rapresentât in Daniel capitul cuatri de prime volte che la peraule “ore” e je doprade; e il scomençâ efetîf di cualsisei dai doi gjenars di judicî al è rapresentât de seconde volte che la peraule “ore” e je doprade tal capitul cuatri.
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.
Даниелийн хэрэглэсэн “цаг” хэмээх үгийн дүрмийн нэр томьёо нь энэ нь “олон утгат үг” гэсэн явдал юм. Олон утгат үг гэдэг нь өөр өөр тодорхойлолттой боловч тэдгээрийг нэг ижил ангиллын дор хамтад нь авч үзэж болох үг юм. Даниел “цаг” хэмээх үгийг хэрэглэсэн таван тохиолдол бүгд шүүлттэй холбоотой боловч тэдгээр нь Бурханы өшөөт шүүлтийн, өөрөөр хэлбэл Түүний гүйцэтгэгч шүүлтийн, эсвэл хэн аврагдах, хэн аврагдахгүйг Тэр тогтоож буй Бурханы мөрдөн шалгах шүүлтийн өөр өөр талуудыг тус тус хөнддөг. 1844 оны 10 дугаар сарын 22-нд эхэлсэн мөрдөн шалгах шүүлт ч бай, эсвэл удахгүй гарах Ням гаргийн хуулиар эхлэх гүйцэтгэгч шүүлт ч бай, аль аль шүүлт нь шинж чанарын хувьд шатлан өрнөдөг. Бурханы өшөөт, өөрөөр хэлбэл гүйцэтгэгч шүүлт нь Ням гаргийн хуулиар эхэлж, улмаар аажмаар ширүүссээр, эцэст нь хүний шалгалтын хугацааны хаалт болон долоон сүүлчийн гай гамшигт хүрдэг.
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.
Danyel suura shanitti “saʼaa” jedhu fayyadamuudhaan murtii raawwachiisummaa Waaqayyoo, duʼa Belshazzar fi xumura saba inni bulchaa tureen bakka buufame, ibsa.
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.
Une même heure, les doigts d’une main d’homme apparurent et écrivirent, en face du chandelier, sur le plâtre de la muraille du palais du roi ; et le roi vit l’extrémité de la main qui écrivait. Daniel 5:5.
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.
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.
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.
Na nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Mlipeni kama yeye alivyowalipa ninyi, mkamrudishie mara mbili sawasawa na matendo yake; katika kikombe alichokijaza, mjazieni mara mbili. Kadiri alivyojitukuza, na kuishi katika anasa, kadiri iyo hiyo mpeni mateso na huzuni; kwa maana asema moyoni mwake, Nimeketi malkia, wala mimi si mjane, wala sitaona huzuni kamwe. Kwa sababu hiyo mapigo yake yatakuja siku moja, mauti, na maombolezo, na njaa; naye atateketezwa kabisa kwa moto; kwa maana Bwana Mungu amhukumuye ni hodari. Na wafalme wa dunia, wale waliofanya uasherati naye na kuishi katika anasa pamoja naye, watalia kwa ajili yake, na kumwombolezea, watakapoiona moshi wa kuungua kwake, wakisimama mbali kwa sababu ya hofu ya mateso yake, wakisema, Ole! Ole, mji ule mkuu, Babeli, mji ule wenye nguvu! Kwa maana katika saa moja hukumu yako imekuja. Ufunuo 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.
La loi dominicale aux États-Unis, qui marque le commencement du jugement exécutif, lequel est lui aussi progressif, commence à « l’heure » où les enfants de Dieu qui sont encore à Babylone sont appelés à en sortir par l’enseigne. C’est « l’heure » où le jugement vient sur « cette grande ville, Babylone ». Son jugement, représenté par le mot « heure », couvre la période durant laquelle les autres brebis de Dieu sont appelées à sortir de Babylone.
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.
और उस दिन यिशै की जड़ ठहरेगी, जो लोगों के लिये ध्वज होगी; अन्यजातियां उसकी खोज करेंगी, और उसका विश्राम महिमामय होगा। और उस दिन ऐसा होगा कि प्रभु दूसरी बार अपना हाथ बढ़ाकर अपनी प्रजा के बचे हुए लोगों को, जो अश्शूर, और मिस्र, और पत्रोस, और कूश, और एलाम, और शिनार, और हमात, और समुद्र के द्वीपों में रह गए होंगे, फिर से प्राप्त करेगा। और वह जाति-जाति के लिये एक ध्वज खड़ा करेगा, और इस्राएल के निकाले हुओं को इकट्ठा करेगा, और यहूदा के बिखरे हुओं को पृथ्वी के चारों कोनों से एकत्र करेगा। यशायाह 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.
Le Seigneur appela un peuple à sortir de Babylone dans le mouvement du premier ange en 1844, et le second ange de cette histoire doit être répété dans les derniers jours, lorsque « le Seigneur étendra de nouveau sa main, une seconde fois, pour racheter le reste de son peuple ». Le reste du peuple qu’Il appelle « de nouveau » à sortir n’est pas l’étendard, car l’étendard est la « racine d’Isaï », qui se dresse comme l’« étendard » que « les nations recherchent ». Une seconde fois, Dieu appellera les nations à sortir de Babylone.
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.
Il le fera en rassemblant d’abord « les bannis d’Israël », qui sont « les dispersés de Juda », et qui viennent « des quatre coins de la terre », lorsqu’ils seront réunis à la fin de trois jours et demi passés à gésir morts dans la rue d’Apocalypse chapitre onze, laquelle traverse la vallée des ossements morts et desséchés d’Ézéchiel.
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.
L’« heure » où commence le jugement exécutif contre « Babylone », cette « grande ville », est la même « heure » que celle du « grand tremblement de terre » d’Apocalypse onze. Le jugement exécutif de Dieu commence à cette « heure », car, dans le chapitre onze de l’Apocalypse, sept mille personnes sont tuées à l’« heure » du tremblement de terre. Ces sept mille étaient représentés par les « hommes les plus vaillants » de Nebucadnetsar, qui périrent en jetant Shadrac, Méshac et Abed-Nego dans la fournaise qui avait été chauffée « sept fois » au-delà de la normale. Dans la Révolution française, les « sept mille » représentaient la royauté de France, ou ses hommes puissants. Non seulement Belshatsar fut mis à mort au chapitre cinq, mais son armée fut détruite. L’« heure » de la loi du dimanche marque le début de la persécution représentée par le fait que le peuple de Dieu est jeté dans la fournaise, mais elle marque aussi le commencement du jugement exécutif de Dieu contre la grande ville, Babylone.
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.
It is ek so die “uur” van die groot aardbewing in Openbaring hoofstuk elf, wanneer die tevore dooie bene wat deur die dier uit die afgrond op die straat gedood is, as ’n vaandel na die hemel opgehef word. Daar is dit ook dieselfde “uur” waarin die derde Wee, wat ook die sewende basuin is, geblaas word. Die sewende basuin is die derde Wee, en die doel van daardie finale Wee-basuin is nie alleen om oordeel te bring oor dié wat Sondagsaanbidding afdwing nie, maar ook om die nasies vertoornd te maak. Die derde Wee, die sewende basuin, en die vertoorning van die nasies, is almal simbole wat die profetiese rol van Islam aanspreek, en hulle word almal in die “uur” van die groot aardbewing geplaas.
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.
और उन्होंने स्वर्ग से एक बड़ा शब्द उन्हें यह कहते हुए सुना, “यहाँ ऊपर आओ।” और वे बादल में स्वर्ग पर चढ़ गए; और उनके शत्रुओं ने उन्हें देखा। और उसी घड़ी बड़ा भूकम्प हुआ, और नगर का दसवाँ भाग गिर पड़ा, और उस भूकम्प में सात हजार मनुष्य मारे गए; और जो शेष रह गए वे भयभीत हो गए, और स्वर्ग के परमेश्वर की महिमा की। दूसरा हाय बीत गया; और देखो, तीसरा हाय शीघ्र आता है। और सातवें स्वर्गदूत ने तुरही फूँकी; और स्वर्ग में बड़े शब्द हुए, जो यह कहते थे, “इस संसार के राज्य हमारे प्रभु और उसके मसीह के राज्य हो गए हैं; और वह युगानुयुग राज्य करेगा।” और चौबीसों प्राचीन, जो परमेश्वर के सामने अपने आसनों पर बैठे थे, मुँह के बल गिर पड़े, और परमेश्वर को दण्डवत् किया, यह कहते हुए, “हे प्रभु परमेश्वर सर्वशक्तिमान, जो है, और जो था, और जो आनेवाला है, हम तेरा धन्यवाद करते हैं; क्योंकि तू ने अपनी महान शक्ति ग्रहण कर ली है, और राज्य किया है। और जातियाँ क्रोधित हुईं, और तेरा क्रोध आ पहुँचा, और मरे हुओं का वह समय भी आ पहुँचा कि उनका न्याय किया जाए, और तू अपने दास भविष्यद्वक्ताओं को, और पवित्र लोगों को, और उन सब को जो तेरे नाम का भय मानते हैं, छोटे और बड़े, प्रतिफल दे; और जो पृथ्वी को नष्ट करते हैं उनका नाश करे।” प्रकाशितवाक्य 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.
यहेजकेल की मरी हुई हड्डियाँ “बादल में स्वर्ग तक” चढ़ जाती हैं; और “उनके शत्रु” उन्हें उसी “घड़ी” देखते हैं जब नबूकदनेस्सर का संगीत बजना आरम्भ होता है, और सूर की वेश्या गाना आरम्भ करती है, और धर्मत्यागी इस्राएल नाचना आरम्भ करता है। धर्मत्यागी इस्राएल झूठे भविष्यद्वक्ता का प्रतिनिधित्व करता है, राजा नबूकदनेस्सर अजगर है, और सूर की वेश्या पशु है। इस नृत्य का चित्रण एलिय्याह की कथा में बाल के भविष्यद्वक्ताओं और उपवन के भविष्यद्वक्ताओं द्वारा किया गया है। इसका चित्रण हेरोदियास की पुत्री सलोमी के नृत्य द्वारा भी किया गया था। बाल झूठा पुरुष-देवता है, और अश्तारोत उपवन के भविष्यद्वक्ताओं का द्योतक है, जो एक स्त्री-देवता है। दोनों मिलकर कलीसिया (स्त्री) और राज्य (पुरुष) के संयोग का प्रतिनिधित्व करते हैं। दोनों मिलकर संयुक्त राज्य अमेरिका के झूठे भविष्यद्वक्ता का प्रतिनिधित्व करते हैं। सलोमी यह पहचान कराती है कि झूठा भविष्यद्वक्ता रोम की पुत्री है, जिसकी मूरत संयुक्त राज्य अमेरिका में कलीसिया और राज्य का संयोग है।
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.
Por tanto, en aquel tiempo se acercaron ciertos caldeos y acusaron a los judíos. Hablaron y dijeron al rey Nabucodonosor: ¡Oh rey, vive para siempre! Tú, oh rey, has promulgado un decreto: que todo hombre que oiga el son de la bocina, flauta, arpa, sacabuche, salterio y dulzaina, y toda clase de música, se postre y adore la imagen de oro; y que cualquiera que no se postre y adore, sea echado en medio de un horno de fuego ardiendo. Hay ciertos judíos, a quienes has puesto sobre los negocios de la provincia de Babilonia, Sadrac, Mesac y Abed-nego; estos hombres, oh rey, no te han hecho caso: no sirven a tus dioses ni adoran la imagen de oro que tú has levantado. Daniel 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.
Orom “hour” o‘sha paytda Shadrax, Meshax va Abednegoning dushmanlari ularning hayvonning belgisini qabul qilishdan bosh tortganini ko‘rdilar va so‘ng belgilangan hukmni ijro etish uchun shohga iltimos bilan murojaat qildilar. O‘sha “hour”da yer hayvoniga ro‘baro‘ bo‘ladigan silkinish bo‘lgan yakshanba qonuni (zilzila) qarshisida Navuxadnazarнинг g‘azabi va qahri namoyon bo‘ladi.
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.
آنگاه نبوکدنصر در خشم و غضب خود فرمان داد که شدرک، میشک، و عبدنغو را بیاورند. پس این مردان را به حضور پادشاه آوردند. دانیال ۳:۱۳.
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.
La persécution exercée contre les deux témoins de Dieu (Shadrac, Méshac et Abed-Nego) est mise en œuvre lorsqu’ils refusent de se prosterner, ou, comme l’indique l’Apocalypse onze, lorsqu’ils se tiennent sur leurs pieds.
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.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni, ikiwaambia, Njoni huku juu. Nao wakapanda kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 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.
Refusant de se prosterner, ils se tiennent sur leurs pieds comme la puissante armée d’Ézéchiel. Ils se tiennent debout lorsqu’ils reçoivent, puis proclament, le message du scellement qui proteste contre la formation de l’union de l’Église et de l’État aux États-Unis, avertit de la loi dominicale imminente, et identifie que le jugement rétributif de Dieu est sur le point d’être exécuté par l’islam du troisième Malheur. Le message du Cri de Minuit est représenté par le « secret » qui fut révélé à Daniel au chapitre deux, et lorsque le peuple de Dieu des derniers jours s’établit dans cette « vérité », il ne peut ni ne veut être ébranlé par le tremblement de terre imminent.
“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.
„El trabajo en Battle Creek es del mismo orden. Los dirigentes del sanatorio se han mezclado con incrédulos, admitiéndolos en sus consejos, en mayor o menor grado; pero es como ponerse a trabajar con los ojos cerrados. Les falta discernimiento para ver lo que en cualquier momento ha de sobrevenirnos. Hay un espíritu de desesperación, de guerra y de derramamiento de sangre, y ese espíritu aumentará hasta el mismo fin del tiempo. Tan pronto como el pueblo de Dios sea sellado en sus frentes —no se trata de ningún sello o marca que pueda verse, sino de un afianzamiento en la verdad, tanto intelectual como espiritualmente, de modo que no puedan ser movidos—, tan pronto como el pueblo de Dios sea sellado y preparado para el zarandeo, este vendrá. En verdad, ya ha comenzado. Los juicios de Dios están ahora sobre la tierra, para darnos advertencia, a fin de que sepamos lo que viene.” Manuscript Releases, tomo 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.
በታሸገው ማኅተም የሚወከለው ምልክት መጀመሪያ በሰዎች የማይታይ ነገር ነው፤ ከዚያ በኋላ ግን በሁሉም የሚታይ ይሆናል። የእግዚአብሔር ሕዝብ የእኩለ ሌሊት ጩኸትን መልእክት በሚቀበሉበት ጊዜ፣ በዳንኤል ምዕራፍ ሁለት የተገለጠውን “ሚስጢር” የሚወክል መልእክት በተቀበሉ ጊዜ፣ ወደ አውሬው ምልክት የሚመራውን የአውሬው ምስል “ሚስጢር” ተቀብለዋል፤ ይህም የእግዚአብሔርን ፍርድ ያመጣል፣ እርሱም በእስልምና አማካይነት ይፈጸማል። ይህ የሚፈጸመው “የችግኝነት፣ የጦርነትና የደም መፋሰስ መንፈስ” እየጨመረ ባለበት ዘመን ነው። ያ ዘመን አሁን ነው። ይህ የሚከናወነው የአድቬንቲዝም መሪዎች በሎዶቅያ ዕውርነት ምክንያት ማየት በማይችሉበት ጊዜ ነው። በእኩለ ሌሊት ጩኸት የሚፈጸመው በማኅተም ማተም ሂደት ውስጥ፣ ማኅተሙ በጥበበኞቹ ድንግልናዎች ግንባር ላይ ይታተማል፣ ነገር ግን የማይታይ ይሆናል። ሰድራቅ፣ ሜሳቅና አብድናጎ ከናቡከደነፆር ጋር ባደረጉት ውይይት እንደተገለጸው በእውነት ውስጥ ጸንተው የቆሙትን ይወክላሉ።
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.
Nebukadnessar talade och sade till dem: Är det sant, Shadrak, Meshak och Abed-Nego, att ni inte tjänar mina gudar eller tillber den gyllene bildstod som jag har låtit resa? Om ni nu är redo att, när ni hör ljudet av horn, flöjt, harpa, luta, psaltare, säckpipa och alla slags instrument, falla ned och tillbe den bildstod som jag har gjort, så må det vara väl; men om ni inte tillber, skall ni i samma stund kastas mitt i den brinnande eldugnen; och vilken gud är då den som kan rädda er ur min hand? Shadrak, Meshak och Abed-Nego svarade och sade till kungen: O Nebukadnessar, vi behöver inte ge dig något svar i denna sak. Om det är så, är vår Gud, som vi tjänar, mäktig att rädda oss från den brinnande eldugnen, och han skall rädda oss ur din hand, o konung. Men om inte, så må det vara känt för dig, o konung, att vi inte kommer att tjäna dina gudar eller tillbe den gyllene bildstod som du har låtit resa. Daniel 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.
Kisha wale watatu walio bora watadhihirisha muhuri wa Mungu unaoweza kuonekana. Ni wale tu ambao kwanza wana muhuri wa ndani usioonekana, watakaohusika katika kudhihirisha muhuri wa Mungu katika wakati ambapo ni lazima uonekane.
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.
अन्ते नबूकदनेस्सर क्रोधले भरियो, और शद्रक, मेशक, और अबेदनगो के विरुद्ध उसके मुख का रूप बदल गया; इसलिए उसने आज्ञा दी कि भट्ठी को उसके साधारण से सात गुना अधिक तपाया जाए। और उसने अपनी सेना के सबसे पराक्रमी पुरुषों को आदेश दिया कि वे शद्रक, मेशक, और अबेदनगो को बाँधकर जलती हुई अग्निमय भट्ठी में डाल दें। तब उन पुरुषों को उनके अंगरखों, उनकी नेकरों, उनकी पगड़ियों, और उनके अन्य वस्त्रों सहित बाँधकर जलती हुई अग्निमय भट्ठी के बीच में डाल दिया गया। इसलिए, क्योंकि राजा की आज्ञा अत्यन्त कठोर थी, और भट्ठी अत्यन्त तप्त थी, अग्नि की ज्वाला ने उन पुरुषों को मार डाला जो शद्रक, मेशक, और अबेदनगो को ऊपर ले गए थे। और ये तीनों पुरुष, शद्रक, मेशक, और अबेदनगो, बँधे हुए जलती हुई अग्निमय भट्ठी के बीच में गिर पड़े। तब राजा नबूकदनेस्सर विस्मित हुआ, और शीघ्रता से उठ खड़ा हुआ, और अपने मन्त्रियों से बोला, क्या हमने तीन पुरुषों को बाँधकर आग के बीच में नहीं डाला था? उन्होंने राजा को उत्तर देकर कहा, हे राजा, सत्य है। उसने उत्तर दिया, देखो, मैं चार पुरुषों को खुला हुआ आग के बीच में चलते देखता हूँ, और उन्हें कोई हानि नहीं पहुँची; और चौथे का रूप परमेश्वर के पुत्र के समान है। दानिय्येल 3:19–25।
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Faida dan nan saksi biyu, waɗanda Shadrak, Meshak da Abednego suke wakilta, za a ɗaga su sama a matsayin tuta; sa’an nan kuma za a ga hatimin.
“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.
“Le Saint-Esprit a pour œuvre de convaincre le monde en ce qui concerne le péché, la justice et le jugement. Le monde ne peut être averti qu’en voyant ceux qui croient à la vérité sanctifiés par la vérité, agissant selon des principes élevés et saints, manifestant, dans un sens noble et sublime, la ligne de démarcation entre ceux qui gardent les commandements de Dieu et ceux qui les foulent aux pieds. La sanctification de l’Esprit signale la différence entre ceux qui ont le sceau de Dieu et ceux qui observent un jour de repos contrefait. Lorsque l’épreuve viendra, il sera clairement montré ce qu’est la marque de la bête. C’est l’observance du dimanche. Ceux qui, après avoir entendu la vérité, continuent à regarder ce jour comme saint portent la signature de l’homme de péché, qui a pensé changer les temps et la loi. Bible Training School, 1er décembre 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.
দিন-আইনের সময়, যুক্তরাষ্ট্র তার ভাববাণীমূলক কার্য সম্পাদনের জন্য জাতিসংঘের দিকে ফিরবে। সালোমের নৃত্য দ্বারা যেমন প্রতিভাত হয়েছে, তেমনি সে যে অলৌকিক কার্যসমূহ সম্পাদন করবে, সেগুলোর দ্বারা সে জগতকে প্রতারিত করবে। যখন সে তার প্রতারণার নৃত্য সম্পাদন করবে, তখন সোরের বেশ্যা তার গান গাইবে, এবং নবূখদনিসরের বাদ্যদল সেই সঙ্গীত বাজাবে। যুক্তরাষ্ট্র জগৎকে সেই গান গ্রহণ করতে এবং প্রতিমার সম্মুখে নতজানু হতে বাধ্য করার ক্ষেত্রে নেতৃত্ব গ্রহণ করে।
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.
ئەمە هەرگیز ددانە هەروا دەمەوێت؛ تکایە زمانێکی دیاریکراو بڵێ، چونکە «ff» ڕوون نییە کام زمانە.
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.
末后的埃及代表世界（当时由联合国统治），然而，有一声“祸哉”（伊斯兰教的象征）已经宣告，临到那些转向埃及求帮助的人（美国）。当那三位忠勇之士被扔进火炉、并成为世界的大旗之时，那火炉实际上并不是尼布甲尼撒的火炉。
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.
Ողբ նրանց, որ օգնութեան համար իջնում են Եգիպտոս, ապաւինում են ձիերին, վստահում են կառքերին, որովհետեւ շատ են, եւ հեծեալներին, որովհետեւ շատ զօրաւոր են, բայց չեն նայում Իսրայէլի Սուրբին եւ չեն փնտռում Տիրոջը։ Սակայն Նա էլ իմաստուն է, եւ չարիք պիտի բերի, եւ Իր խօսքերը հետ պիտի չվերցնի, այլ պիտի ելնի չարագործների տան դէմ եւ անօրէնութիւն գործողների օգնականութեան դէմ։ Իսկ Եգիպտացիները մարդիկ են, եւ ոչ թէ Աստուած, եւ նրանց ձիերը՝ մարմին, եւ ոչ թէ հոգի։ Երբ Տէրը երկարի Իր ձեռքը, կընկնի թէ՛ օգնողը, թէ՛ օգնութիւն ստացողը պիտի տապալուի, եւ բոլորն էլ միասին պիտի կորչեն։ Որովհետեւ այսպէս խօսեց Տէրն ինձ հետ. «Ինչպէս որ առիւծը եւ կորիւն առիւծը մռնչում են իրենց որսի վրայ, եւ երբ հովիւների բազմութիւն է կանչւում նրա դէմ, նա նրանց ձայնից չի սարսափում եւ նրանց աղմուկից չի խոնարհւում, նոյնպէս Զօրքերի Տէրը պիտի իջնի պատերազմելու Սիոն լերան համար եւ նրա բլրի համար։ Ինչպէս թռչուններ, որ թռչում են, այդպէս Զօրքերի Տէրը պիտի պաշտպանի Երուսաղէմը. պաշտպանելով՝ պիտի ազատի նրան, եւ անցնելով վերեւից՝ պիտի պահպանի նրան։ Դարձէ՛ք դէպի Նրան, Որից Իսրայէլի որդիները խորապէս ապստամբել են։ Որովհետեւ այն օրը ամէն մարդ պիտի դէն նետի իր արծաթէ կուռքերը եւ իր ոսկէ կուռքերը, որոնք ձեր սեփական ձեռքերը ձեզ համար շինեցին իբրեւ մեղք։ Այն ժամանակ Ասորեստանցին պիտի ընկնի սրով, բայց ոչ թէ հզօր մարդու սրով, եւ սուրը, բայց ոչ թէ աննշան մարդու սուրը, պիտի խժռի նրան. նա պիտի փախչի սրից, եւ նրա երիտասարդները պիտի ջախջախուեն։ Նա սարսափից պիտի անցնի դէպի իր ամրոցը, եւ նրա իշխանները պիտի սարսափեն դրօշակից,– ասում է Տէրը, Որի կրակը Սիոնում է, եւ Որի հնոցը՝ Երուսաղէմում»։ Եսայիա 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Jerusalem est la fournaise vers laquelle le monde tournera ses regards, et l’on y verra quatre hommes qui s’y promènent.
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.
Daaraan naderde Nebukadnezar tot de opening van de brandende, vurige oven; hij hief aan en zeide: Sadrach, Mesach en Abednego, gij knechten van de allerhoogste God, treedt naar buiten en komt hierheen. Toen traden Sadrach, Mesach en Abednego uit het midden van het vuur naar buiten. En de vorsten, stadhouders, landvoogden en des konings raadslieden, die zich verzameld hadden, zagen deze mannen, over wier lichamen het vuur geen macht had gehad; ook was geen haar van hun hoofd geschroeid, en hun mantels waren niet veranderd, ja zelfs de geur van vuur was niet op hen overgegaan. Toen hief Nebukadnezar aan en zeide: Geloofd zij de God van Sadrach, Mesach en Abednego, die Zijn engel gezonden en Zijn knechten verlost heeft, die op Hem vertrouwden, en des konings bevel hebben veranderd en hun lichamen prijsgegeven, opdat zij geen god zouden dienen of aanbidden dan hun eigen God. Daniël 3:26–28.
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.
पछि नबूकदनेसरले अर्को आदेश जारी गरे। त्यो आदेशले अन्तिम दिनहरूमा हुने अन्तिम आदेशको प्रतीक गर्दछ। उनले मृत्युदण्डको आदेश जारी गर्छन्, जुन स्वर्गका परमेश्वरलाई उच्च पार्ने उनको दुर्बल प्रयासमा देखिए तापनि, वास्तवमा संसारको अन्त्यमा हुने मृत्युदण्डको आदेशको भविष्यवाणीगत प्रतीकवाद हो। संसारको अन्त्यमा रहने एक राजालाई प्रतिनिधित्व गर्ने नबूकदनेसर, रोमकी वैश्यासँग व्यभिचार गर्ने अजिङ्गरका दस राजाहरूको प्रतीक हुन्। भविष्यवाणीगत परिदृश्यमा अर्को आदेश मृत्युदण्डको आदेश हो, र नबूकदनेसरले आफ्नो समयका लागि घोषणा गरिरहेका भए तापनि, वास्तवमा उनले अन्तिम दिनहरूमा हुने त्रि-गठबन्धनको अन्तिम आदेशलाई प्रतिनिधित्व गरिरहेका छन्। त्यो आदेश नै अनुग्रहको समय समाप्त भएपछि लागू गरिने मृत्युदण्डको आदेश हो, तर परमेश्वरका जनहरूका विरुद्ध कहिल्यै कार्यान्वयन गरिँदैन।
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.
Darum erlasse ich einen Befehl, dass jedes Volk, jede Nation und jede Sprache, die etwas Verkehrtes gegen den Gott Schadrachs, Meschachs und Abednegos redet, in Stücke gehauen werden soll und dass seine Häuser zu einem Misthaufen gemacht werden sollen; denn es gibt keinen anderen Gott, der auf solche Weise erretten kann. Darauf beförderte der König Schadrach, Meschach und Abednego in der Provinz Babylon. 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”.
Sasa tumeweka tayari katika kumbukumbu kiasi cha kutosha cha sura tatu za kwanza za Danieli ili kuanza kuzingatia sura ya nne na ya tano, ambazo zinatawaliwa na kanuni ya kiunabii ya “kurudia na kupanua”. Danieli sura ya nne hutambulisha mwaka 1798 na mwanzo wa mnyama wa nchi, na Danieli sura ya tano hutambulisha sheria ya Jumapili, na mwisho wa mnyama wa nchi anenapo kama joka. Sura hizi mbili zapaswa kuletwa pamoja “mstari juu ya mstari” na sura tatu za kwanza ili kujenga juu ya muundo wa jumbe za malaika watatu. Kwa sababu ya ukweli huu, kwanza tutafafanua kwa uangalifu kanuni ya “mstari juu ya mstari”.
We will continue in the next article.
Nous poursuivrons dans le prochain article.
“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.
“Belshasa alipewa nafasi nyingi za kuijua na kuifanya mapenzi ya Mungu. Alikuwa amemwona babu yake Nebukadneza akifukuzwa kutoka katika jamii ya wanadamu. Alikuwa ameona akili ambayo mfalme huyo mwenye kiburi alijivunia ikiondolewa na Yeye aliyeitoa. Alikuwa amemwona mfalme akifukuzwa kutoka katika ufalme wake, na kufanywa mwandamani wa wanyama wa porini. Lakini upendo wa Belshasa kwa anasa na kujitukuza ulifuta mafundisho ambayo hakupaswa kamwe kuyasahau; naye akatenda dhambi zinazofanana na zile zilizoleta hukumu za kutisha juu ya Nebukadneza. Alipoteza nafasi alizopewa kwa neema, akipuuzia kuzitumia nafasi zilizokuwa ndani ya uwezo wake ili kuifahamu kweli. ‘Nifanye nini nipate kuokoka?’ lilikuwa swali ambalo mfalme huyo mkuu lakini mpumbavu alilipuuza kwa kutokujali.” Bible Echo, April 25, 1898.