Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nebukadnezar ananɔ adwentfo no mfiase, United States no mfiase, Protestan abɛn no mfiase, ne Republican abɛn no mfiase. Belsasar nso gyina hɔ ma saa nsensanee yi nyinaa awiei.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nebukadnezara maneho ny tantaran’ny hafatry ny anjely voalohany sy faharoa hatramin’ny 1798 ka hatramin’ny 1844, sy ny fiandohan’ny fitsarana famotoran’Andriamanitra. Ny fijoroany ho vavolombelona dia mifanaraka amin’ny Daniela toko voalohany. Belsazara kosa maneho ny tantaran’ny hafatry ny anjely fahatelo hatramin’ny 1989 ka hatramin’ny lalàna Alahady, sy ny fiandohan’ny fitsarana fanatanterahan’Andriamanitra. Ny fijoroany ho vavolombelona dia mifanaraka amin’ny Daniela toko voalohany ka hatramin’ny fahatelo.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nebucadnezzar marque la fin des « sept temps » qui vinrent sur le royaume du nord d’Israël en 1798, lorsque son royaume lui fut rendu après qu’il eut vécu avec un cœur de bête. Son témoignage se poursuit jusqu’à l’ouverture du jugement investigatif à la fin des « sept temps » qui vinrent sur le royaume du sud de Juda en 1844. Dans son témoignage, le mot « heure » représente le message de l’heure du jugement du premier ange, puis de nouveau il représente l’arrivée de ce message. L’« heure » dans son témoignage marque à la fois 1798 et 1844, lesquels représentent respectivement la conclusion de la première indignation et de la dernière indignation.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
La fin de Belshatsar est marquée par l’écriture mystique qui équivaut à deux mille cinq cent vingt. Les « sept temps », qu’ils soient représentés comme une « heure », une « dispersion » ou « deux mille cinq cent vingt », sont un symbole de jugement. Le jugement de Nimrod fut une « dispersion », celui de Nebucadnetsar fut « sept temps », et celui de Belshatsar fut deux mille cinq cent vingt. Lorsque Nebucadnetsar jugea les trois dignitaires, il fit chauffer la fournaise « sept fois » au-delà de la normale.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Le jugement des « sept temps » est marqué à l’arrivée du premier message, ainsi qu’à l’arrivée du troisième message. La fin de l’adventisme millérite en 1863 commence avec le rejet de la doctrine des « sept temps », et cent vingt-six ans plus tard, en 1989, arriva « le temps de la fin » pour l’histoire du troisième ange. Cent vingt-six est un symbole des « sept temps » ; ainsi, la fin du mouvement du premier ange en 1863 jusqu’au commencement du mouvement du troisième ange en 1989 est reliée par les « sept temps » au moyen du cent vingt-six symbolique.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
वास्तव में दानिय्येल अध्याय पाँच में बेलशस्सर के पतन की साक्षी यह सिखाती है कि “सात समय” के न्याय को कोई नहीं देख सकता, यद्यपि वह “दीवार” पर लिखा हुआ है। रिपब्लिकन सींग के लिए, यह न्याय थॉमस जेफ़रसन की “कलीसिया और राज्य के पृथक्करण की दीवार” पर लिखा है, जो दानिय्येल के अध्याय पाँच में हटा दी जाती है। सच्चे प्रोटेस्टेंट सींग के लिए, यह न्याय उन दो पवित्र चार्टों पर लिखा है जो “दीवार” पर टाँगे गए हैं, ताकि जो उसे पढ़े वह दौड़े। परन्तु लौदीकिया के अंधेपन में वे शब्द पहचान में नहीं आते। दोनों ही अवस्थाओं में, न्याय के वे शब्द यह प्रकट करते हैं कि सच्चे प्रोटेस्टेंट और रिपब्लिकन, दोनों सींग तराजू में तोले गए हैं और घटिया पाए गए हैं। बेलशस्सर की कहानी में रिपब्लिकन सींग के लिए, जो संसार की जातियों का प्रतिनिधित्व करता है, एक संदेश है।
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
« Dans l’histoire de Nebucadnetsar et de Belshatsar, Dieu s’adresse aux nations d’aujourd’hui. » Signs of the Times, 20 juillet 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Ang sugilanon ni Belshazzar adunay usab usa ka mensahe alang sa Protestante nga sungay, nga nagrepresentar sa katawhan sa kalibutan.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Ɛwɔ Nebukadnessar ne Belsasar abakɔsɛm mu no, Onyankopɔn kasa kyerɛ nnɛ yi nnipa.” Bible Echo, September 17, 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
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“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Mbikta kɔkɛlɛ bɛ tɛnna ŋmɔ bɛ, amɛ si ŋkɛshi amɛni kɛ amli nɔ hewalɛ ni adzraŋtsɛ he, bɛji akɛ bɛgblɔ kɛ bɛhewalɛ mli akɛ nitsumɔi amɛ si le Mawu Fiamlɛ lɛ ŋshishi. Bɛyɛi amɛ ni bɛgblɔ ŋkpɛi lɛ ni eba Mawu se mli lɛ—gbɛmɔ lɛ ni Etsɔ le ehee ekɛ eba Etsɔ lɛ amɛ hewalɛ he, ni si bɛyɛɔ seikɛi amɛ ni eba hewalɛ, anɔpa, ni tsɔmɔ lɛ mli bɛha amɛ hewalɛ nyɛ bɛtsɔ amɛ daa mli.”
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Kwa maneno yenye maana isiyoweza kukosewa nabii anaonyesha kazi mahsusi ya watu hawa waliosalia wajengao ukuta. ‘Kama ukigeuza mguu wako usiikanyage Sabato, usifanye mapenzi yako siku yangu takatifu; na kuiita Sabato furaha, siku takatifu ya Bwana, yenye heshima; nawe utamheshimu, usizifuate njia zako mwenyewe, wala usitafute mapenzi yako mwenyewe, wala kusema maneno yako mwenyewe; ndipo utajifurahisha katika Bwana; nami nitakupandisha juu ya mahali pa juu pa dunia, na kukulisha urithi wa Yakobo baba yako; kwa maana kinywa cha Bwana kimenena hayo.’ Isaya 58:13, 14.” Prophets and Kings, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
La méthodologie biblique révélée par des anges à William Miller représente les lois prophétiques de Dieu, et, contrairement à l’Israël ancien, l’Israël moderne devait être le dépositaire non seulement de la loi des Dix Commandements, mais aussi des prophéties.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Bɨtangri basaa okan qowoo hawaa, sidii uu Israa’iilkii hore ugu yeedhay, inay dhulka u istaagto sida iftiin. Isagoo adeegsanaya faaska weyn ee runta, oo ah farriimaha malaa’igta kowaad, labaad, iyo saddexaad, ayuu ka soocay kaniisadaha iyo dunidaba si uu ugu soo dhoweeyo naftiisa dhowaan quduus ah. Wuxuu ka dhigay ilaaliyayaasha sharcigiisa, wuxuuna ku aamminay runaha waaweyn ee waxsii sheegidda ee wakhtigan. Sida oraahyadii quduuska ahaa ee loo dhiibay Israa’iilkii hore, kuwanu waa ammaano quduus ah oo ay tahay in dunida lala wadaago. Saddexda malaa’igood ee Muujintii 14 waxay matalaan dadka aqbala iftiinka farriimaha Ilaah oo u baxa sidii wakiilladiisa si ay digniinta uga dhawaaqaan dhererka iyo ballaca dhulka oo dhan. Masiixu wuxuu xertiisa ku leeyahay: ‘Idinku waxaad tihiin iftiinka dunida.’ Nafta kasta oo Ciise aqbashaa, iskutallaabta Kalfari waxay ku hadlaysaa: ‘Bal eega qiimaha nafta: “Dunida oo dhan taga, oo injiilka ku wacdiya uunka oo dhan.’” Waxba looma oggola inay shaqadan hor istaagaan. Waa shaqada ugu muhiimsan ee wakhtigan; waa inay gaadhaa meel fog sida daa’inimada. Jacaylkii Ciise u muujiyey nafaha dadka allabarigii uu u bixiyey furashadooda dhexdiisa, ayaa dhaqaajin doona dhammaan kuwa raacsan.” Testimonies, volume 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
Les « grandes vérités de la prophétie », qui furent transmises par des anges et établies par l’œuvre de William Miller, sont « un dépôt sacré à communiquer au monde ». La loi des Dix Commandements, les lois de la nature, les lois de la santé et les lois de l’étude prophétique ont été données par le même Grand Législateur, et rejeter un seul Commandement, c’est les rejeter tous. Le rejet de la méthodologie donnée à William Miller marqua le commencement d’une rébellion progressive qui conduira finalement l’adventisme à rejeter le sabbat du septième jour.
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“法儿在这末后的日子，主与他名义上的子民有争辩。在这场争辩中，身居责任职位的人必采取一条与尼希米所行完全相反的路线。他们不但自己忽视并藐视安息日，而且还要设法阻止别人遵守安息日，把它埋没在风俗和遗传的瓦砾之下。在教会里，并在露天的大型聚会中，传道人必向众人力劝遵守一周的第一日。海上和陆地上都有灾祸；这些灾祸还必增多，一场灾难紧接着另一场；而那一小群凭良心遵守安息日的人，必被指为因他们不顾星期日而将上帝的忿怒招到世界上的人。”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
শয়তান এই মিথ্যাকে উৎসাহিত করে, যাতে সে জগতকে বন্দী করে রাখতে পারে। মানুষের ওপর ভ্রান্ত মতবাদ গ্রহণে বাধ্য করা তার পরিকল্পনা। সব মিথ্যা ধর্মের প্রচারে সে সক্রিয় ভূমিকা গ্রহণ করে, এবং ভ্রান্ত উপদেশসমূহ বলবৎ করার প্রচেষ্টায় সে কোনো কিছুতেই বিরত থাকে না। ধর্মীয় উৎসাহের আবরণের নিচে, তার আত্মার প্রভাবে প্রভাবিত মানুষ তাদের সহমানুষের জন্য সর্বাধিক নিষ্ঠুর যন্ত্রণার উদ্ভাবন করেছে, এবং তাদের ওপর ভীষণতম দুঃখকষ্ট আরোপ করেছে। শয়তান ও তার কার্যসাধকগণের সেই একই আত্মা এখনও বিদ্যমান; এবং অতীতের ইতিহাস আমাদের দিনেও পুনরাবৃত্ত হবে।
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Es gibt Männer, die ihren Sinn und ihren Willen darauf gerichtet haben, Böses zu vollbringen; in den dunklen Tiefen ihrer Herzen haben sie beschlossen, welche Verbrechen sie begehen werden. Diese Männer betrügen sich selbst. Sie haben Gottes große Richtschnur des Rechten verworfen und an ihrer Statt einen Maßstab ihrer eigenen Art aufgerichtet; und indem sie sich mit diesem Maßstab vergleichen, sprechen sie sich selbst heilig. Der Herr wird ihnen gestatten, zu offenbaren, was in ihren Herzen ist, den Geist des Meisters, der sie beherrscht, in Taten umzusetzen. Er wird ihnen erlauben, ihren Hass gegen sein Gesetz in ihrem Verhalten gegen jene zu zeigen, die dessen Forderungen treu sind. Sie werden von demselben Geist religiöser Raserei getrieben sein, der den Pöbel anstachelte, Christus zu kreuzigen; Kirche und Staat werden in derselben verderbten Harmonie vereint sein.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“现今的教会已经步上了古时犹太人的后尘；他们为自己的遗传而废弃了上帝的诫命。她更改了律例，背弃了永约；如今正如当时一样，骄傲、不信和不忠便是其结果。她真实的情形已在摩西之歌中的这几句话里表明出来：‘这乖僻弯曲的世代，向耶和华这样行吗？他是你的父、将你买来的吗？他不是制造你、建立你的吗？他们败坏自己；他们的玷污不属于他的儿女。’”《评论与通讯》，1884年3月18日。
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Lopullinen totuuden hylkääminen adventismissa tapahtuu sunnuntailaissa, kun adventismi toistaa muinaisen Israelin historian, jolloin “saman uskonnollisen hurmoksen hengen ajamina, joka yllytti Kristuksen ristiinnaulinneen roskajoukon, kirkko ja valtio yhtyvät samaan turmeltuneeseen sopusointuun.” Adventismin asteittainen kapina kuvataan Hesekielin kahdeksannessa luvussa neljänä pahenevana kauhistuksena, jotka profeetallisesti merkitsevät adventismin neljää sukupolvea, jotka alkoivat vuonna 1863. Lopullinen kauhistus on se, että Jerusalemin johtajat kumartavat aurinkoa.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
A on mnie wprowadził na wewnętrzny dziedziniec domu Pańskiego; a oto u wejścia do świątyni Pana, między przedsionkiem a ołtarzem, było około dwudziestu pięciu mężów, odwróconych tyłem ku świątyni Pana, a twarzami ku wschodowi; i oddawali pokłon słońcu ku wschodowi. Wtedy rzekł do mnie: Czy widziałeś to, synu człowieczy? Czy to zbyt mała rzecz dla domu Judy, że popełniają obrzydliwości, które tu popełniają? Albowiem napełnili ziemię gwałtem i znowu powrócili, aby Mnie pobudzać do gniewu; a oto przykładają gałązkę do swego nosa. Dlatego i Ja postąpię z zapalczywością: Moje oko nie oszczędzi ani się nie ulituję; a choćby wołali donośnym głosem do Moich uszu, nie wysłucham ich. Ezechiela 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Le jugement qui s’accomplit en ce temps-là est illustré dans l’« heure » du jugement de Belshazzar.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Kuningas Belsassar järjesti suuret pidot tuhannelle ylimykselleen ja joi viiniä niiden tuhannen nähden. Kun Belsassar maisteli viiniä, hän käski tuoda kultaiset ja hopeiset astiat, jotka hänen isänsä Nebukadnessar oli ottanut Jerusalemissa olleesta temppelistä, jotta kuningas ja hänen ruhtinaansa, hänen vaimonsa ja sivuvaimonsa joisivat niistä. Silloin tuotiin kultaiset astiat, jotka oli otettu Jumalan huoneen temppelistä, joka oli Jerusalemissa; ja kuningas, hänen ruhtinaansa, hänen vaimonsa ja hänen sivuvaimonsa joivat niistä. He joivat viiniä ja ylistivät kullan, hopean, vasken, raudan, puun ja kiven jumalia. Sillä samalla hetkellä tuli esiin ihmiskäden sormia, ja ne kirjoittivat lampunjalan kohdalle kuninkaan palatsin seinän kalkkilaastiin; ja kuningas näki sen käden osan, joka kirjoitti. Silloin kuninkaan kasvot muuttuivat, ja hänen ajatuksensa säikäyttivät hänet, niin että hänen lanteittensa liitokset herposivat ja hänen polvensa löivät toisiaan vasten. Kuningas huusi kovalla äänellä, että tuotaisiin tietäjät, kaldealaiset ja ennustajat. Ja kuningas puhui ja sanoi Babylonin viisaille: Joka lukee tämän kirjoituksen ja ilmoittaa minulle sen selityksen, puetaan purppuraan, hänen kaulaansa pannaan kultaketju, ja hän on oleva valtakunnan kolmas hallitsija. Silloin tulivat kaikki kuninkaan viisaat, mutta he eivät voineet lukea kirjoitusta eivätkä ilmoittaa kuninkaalle sen selitystä. Silloin kuningas Belsassar suuresti pelästyi, hänen kasvonsa muuttuivat hänessä, ja hänen ylimyksensä joutuivat hämmennyksen valtaan. Daniel 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
I samme «time» som dommen over Belsassar kom, ble Sjadrak, Mesjak og Abed-Nego kastet i ovnen, som var opphetet «sju ganger» hetere enn vanlig.
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 music, 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. 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. Daniel 3:15–19.
فَإِنْ كُنْتُمْ الآنَ مُسْتَعِدِّينَ، فَفِي الْوَقْتِ الَّذِي تَسْمَعُونَ فِيهِ صَوْتَ الْقَرْنِ وَالنَّايِ وَالْعُودِ وَالرَّبَابِ وَالسِّنْطِيرِ وَالْمِزْمَارِ وَكُلِّ أَنْوَاعِ الْمُوسِيقَى، تَخِرُّونَ وَتَسْجُدُونَ لِلتِّمْثَالِ الَّذِي صَنَعْتُهُ، فَحَسَنٌ. وَإِنْ لَمْ تَسْجُدُوا، فَفِي تِلْكَ السَّاعَةِ عَيْنِهَا تُطْرَحُونَ إِلَى وَسَطِ أَتُونِ نَارٍ مُتَّقِدَةٍ؛ وَمَنْ هُوَ الإِلَهُ الَّذِي يُنْقِذُكُمْ مِنْ يَدَيَّ؟ فَأَجَابَ شَدْرَخُ وَمِيشَخُ وَعَبْدَنَغُو وَقَالُوا لِلْمَلِكِ: يَا نَبُوخَذْنَصَّرُ، لا يَلْزَمُنَا أَنْ نُجِيبَكَ عَنْ هذَا الأَمْرِ. هُوَذَا إِلَهُنَا الَّذِي نَعْبُدُهُ قَادِرٌ أَنْ يُنْجِيَنَا مِنْ أَتُونِ النَّارِ الْمُتَّقِدَةِ، وَأَنْ يُنْقِذَنَا مِنْ يَدِكَ أَيُّهَا الْمَلِكُ. وَإِلَّا، فَلْيَكُنْ مَعْلُومًا لَكَ أَيُّهَا الْمَلِكُ، أَنَّنَا لا نَعْبُدُ آلِهَتَكَ، وَلا نَسْجُدُ لِتِمْثَالِ الذَّهَبِ الَّذِي نَصَبْتَهُ. حِينَئِذٍ امْتَلأَ نَبُوخَذْنَصَّرُ غَضَبًا، وَتَغَيَّرَتْ هَيْئَةُ وَجْهِهِ عَلَى شَدْرَخَ وَمِيشَخَ وَعَبْدَنَغُو؛ فَتَكَلَّمَ وَأَمَرَ بِأَنْ يُحْمُوا الأَتُونَ سَبْعَةَ أَضْعَافٍ أَكْثَرَ مِمَّا جَرَتِ الْعَادَةُ أَنْ يُحْمَى. دانيال 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
Hora „judecății” pentru Belșațar este aceeași „oră” a judecății pentru Șadrac, Meșac și Abed-Nego, iar în ambele linii „de șapte ori” sunt reprezentate ca simbol al acelei judecăți. Cei trei bărbați vrednici îi reprezintă pe cei doi martori care se înalță cu norii la cer ca steag în „ceasul” marelui cutremur de pământ, la Legea Duminicală, iar Belșațar reprezintă judecata nimicirii naționale care este adusă asupra fiarei pământului în chiar aceeași „oră”.
We will continue our study of Belshazzar’s judgment in the next article.
हम बेलशज्जर के न्याय के अपने अध्ययन को अगले लेख में जारी रखेंगे।
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
„Ke amehile haholo kelellong mabapi le tekanyetso e tlase ea borapeli har’a batho ba rōna. ’Me ha ke nahana ka bomalimabe bo ileng ba boleloa holim’a Kapernaume, ke nahana hore kahlolo e boima le ho feta e tla tla holim’a ba tsebang ’nete empa ba sa tsamaea ho ea ka ’nete, empa ba tsamaea ka litlhase tsa ho hotetsa ha bona ka bobona. Linakong tsa bosiu ke bua le batho ka mokhoa o tebileng haholo le o tiileng, ke ba kopa ka tieo hore ba botse matsoalo a bona; Ke eng? Na ke Mokreste, kapa ha ke eena? Na pelo ea ka e nchafalitsoe? Na mohau o fetolang oa Molimo o bōpile semelo sa ka? Na libe tsa ka li baketsoe? Na li ipoleloa? Na li tšoaretsoe? Na ke ntho e le ’ngoe le Kreste joalokaha eena e le ntho e le ’ngoe le Ntate? Na ke hloile seo nkileng ka se rata? Na joale ke rata seo nkileng ka se hloea? Na ke nka lintho tsohle e le tahlehelo ka baka la bokhabane bo fetisisang ba tsebo ea Kreste Jesu? Na ke utloa hore ke letlotlo le rekiloeng la Jesu Kreste, le hore hora e ’ngoe le e ’ngoe ke tshwanetse ho inehela tšebeletsong ea hae?
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Nous nous tenons sur le seuil de grands et solennels événements. La terre entière doit être illuminée de la gloire du Seigneur, comme les eaux couvrent les canaux du grand abîme. Les prophéties s’accomplissent, et des temps orageux sont devant nous. D’anciennes controverses qui, apparemment, ont été réduites au silence pendant longtemps, seront ravivées, et de nouvelles controverses surgiront; le nouveau et l’ancien se mêleront, et cela aura lieu très bientôt. Les anges retiennent les quatre vents, afin qu’ils ne soufflent pas, jusqu’à ce que l’œuvre déterminée d’avertissement soit donnée au monde; mais la tempête s’amasse, les nuages se chargent, prêts à éclater sur le monde, et pour beaucoup elle viendra comme un voleur dans la nuit.
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
« Beaucoup souriaient et refusaient de croire lorsque nous leur disions, il y a vingt et trente ans, que le dimanche serait imposé au monde entier, qu’une loi serait établie pour en contraindre l’observance et faire violence à la conscience. Nous voyons cela s’accomplir. Tout ce que Dieu a dit touchant l’avenir s’accomplira assurément; pas une seule chose ne manquera de tout ce qu’il a déclaré. Le protestantisme tend maintenant les mains par-dessus l’abîme pour serrer la main de la papauté, et une confédération se forme pour fouler aux pieds jusqu’à le faire disparaître le sabbat du quatrième commandement; et l’homme de péché, qui, à l’instigation de Satan, a institué le faux sabbat, cet enfant de la papauté, sera exalté pour prendre la place de Dieu. »
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“Tout le ciel m’est représenté comme observant le déroulement des événements. Une crise doit se manifester dans la grande et longue controverse concernant le gouvernement de Dieu sur la terre. Quelque chose de grand et de décisif doit avoir lieu, et cela très bientôt. S’il survenait quelque retard, le caractère de Dieu et son trône seraient compromis. L’arsenal du ciel est ouvert; tout l’univers de Dieu et ses ressources sont prêts. Un seul mot de la justice doit être prononcé, et il y aura sur la terre de terribles manifestations de la colère de Dieu. Il y aura des voix, des tonnerres, des éclairs, des tremblements de terre et une désolation universelle. Chaque mouvement dans l’univers du ciel a pour but de préparer le monde à la grande crise.”
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
«ឥឡូវនេះ សភាពតានតឹងកំពុងកាន់កាប់លើគ្រប់ធាតុនៃផែនដី; ហើយក្នុងនាមជាប្រជាជនមួយដែលបានទទួលពន្លឺដ៏ធំ និងចំណេះដឹងដ៏អស្ចារ្យ មនុស្សជាច្រើនក្នុងចំណោមពួកគេ ត្រូវបានតំណាងដោយព្រហ្មចារីទាំងប្រាំដែលកំពុងដេកលក់ មានចង្កៀងរបស់ខ្លួន ប៉ុន្តែមិនមានប្រេងនៅក្នុងភាជនៈរបស់ខ្លួនឡើយ; ត្រជាក់ គ្មានអារម្មណ៍ដឹងខុសត្រូវ ហើយមានការគោរពព្រះដ៏ទន់ខ្សោយ ដែលកំពុងរសាត់បាត់។ ខណៈដែលជីវិតថ្មីមួយកំពុងត្រូវបានផ្សព្វផ្សាយ ហើយកំពុងផុសឡើងពីខាងក្រោម និងកំពុងចាប់យកយ៉ាងមាំមួនលើគ្រប់ភ្នាក់ងាររបស់សាតាំង ដើម្បីត្រៀមសម្រាប់ជម្លោះ និងការតស៊ូដ៏ធំនៅចុងក្រោយ ពន្លឺថ្មី និងជីវិតថ្មី និងអំណាចថ្មីមួយ កំពុងចុះមកពីលើខ្ពស់ ហើយកំពុងកាន់កាប់លើប្រជាជនរបស់ព្រះដែលមិនស្លាប់ខាងវិញ្ញាណ ដូចជាមនុស្សជាច្រើនឥឡូវនេះ ដែលស្លាប់ក្នុងអំពើរំលង និងអំពើបាប។ ប្រជាជនដែលឥឡូវនេះនឹងមើលឃើញអ្វីដែលឆាប់ៗនេះនឹងមកលើយើង តាមរយៈអ្វីដែលកំពុងកើតមាននៅចំពោះមុខយើង នឹងមិនទុកចិត្តលើការបង្កើតរបស់មនុស្សទៀតឡើយ ហើយនឹងមានអារម្មណ៍ថា ព្រះវិញ្ញាណបរិសុទ្ធត្រូវតែត្រូវបានទទួលស្គាល់ ត្រូវបានទទួល និងត្រូវបានដាក់បង្ហាញនៅមុខប្រជាជន ដើម្បីឲ្យពួកគេអាចតស៊ូសម្រាប់សិរីល្អរបស់ព្រះ ហើយធ្វើការនៅគ្រប់ទីកន្លែង តាមផ្លូវតូច និងផ្លូវធំទាំងឡាយនៃជីវិត ដើម្បីសង្គ្រោះព្រលឹងនៃមនុស្សដទៃរួមជាតិរបស់ពួកគេ។ ថ្មដាតែមួយគត់ដែលប្រាកដ និងមាំមួន គឺជាថ្មដានៃអស់កល្បជានិច្ច។ មានតែអ្នកទាំងនោះប៉ុណ្ណោះដែលសាងសង់លើថ្មដានេះ ទើបមានសុវត្ថិភាព។»
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
„Diejenigen, die jetzt fleischlich gesinnt sind, werden, ungeachtet der Warnungen, die Gott in seinem Wort und durch die Zeugnisse seines Geistes gegeben hat, sich niemals mit der heiligen Familie der Erlösten vereinen. Sie sind sinnlich, in ihren Gedanken entartet und ein Greuel in den Augen Gottes. Sie sind niemals durch die Wahrheit geheiligt worden. Sie sind nicht Teilhaber der göttlichen Natur, haben niemals das eigene Ich und die Welt mit ihren Neigungen und Lüsten überwunden. Solche Charaktere finden sich überall in unseren Gemeinden, und infolgedessen sind die Gemeinden schwach und kränklich und dem Sterben nahe. Es darf jetzt kein gleichgültiges Zeugnis abgelegt werden, sondern ein entschiedenes, eindringliches Zeugnis, das jede Unreinheit zurechtweist und Jesus erhöht. Wir müssen als Volk in einer Haltung der Erwartung sein, wirken und warten und wachen und beten.“
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
«Cette bienheureuse espérance de la seconde apparition du Christ doit être souvent présentée au peuple, avec ses solennelles réalités; attendre la proche apparition de notre Seigneur Jésus venant dans sa gloire conduira à considérer les choses terrestres comme vaines et comme un néant. Tout honneur ou toute distinction du monde est sans valeur, car le vrai croyant vit au-dessus du monde; ses pas s’avancent vers le ciel. Il est pèlerin et étranger. Sa citoyenneté est en haut. Il recueille dans son âme les rayons du soleil de la justice du Christ, afin d’être une lumière ardente et brillante dans les ténèbres morales qui ont enveloppé le monde. Quelle foi vigoureuse, quelle espérance vivante, quel amour fervent, quel zèle saint et consacré pour Dieu on voit en lui, et quelle nette distinction entre lui et le monde! “Veillez donc, et priez toujours, afin que vous soyez jugés dignes d’échapper à toutes ces choses qui arriveront, et de paraître debout devant le Fils de l’homme.” “Veillez donc, car vous ne savez pas à quelle heure votre Seigneur viendra.” “C’est pourquoi, vous aussi, tenez-vous prêts; car le Fils de l’homme viendra à l’heure où vous n’y penserez pas.” “Voici, je viens comme un voleur. Heureux celui qui veille, et qui garde ses vêtements.” Pamphlets, 38–40.