Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.
Ukuhumekelwa kuyacaca ukuthi isahluko sesithathu sikaDaniyeli simelela umthetho weSonto ngeSonto e-United States. Ku-Isaya isahluko samashumi amabili nantathu, isifebe saseTire, esiphinga namakhosi omhlaba, siyiso isifebe seSambulo esiphinga namakhosi omhlaba. KuSambulo ishumi nesikhombisa, leso sifebe sibhaliwe ebunzini laso ukuthi: IBhabhiloni Elikhulu.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.
Na omukazi oyo yali ayambadde ebya langi ya ppulapula ne sikaaletto, nga yeeyonjozza n’ezaabu n’amayinja ag’omuwendo omungi ne luulu; ng’akutte mu mukono gwe ekikompe ekya zaabu ekijjudde eby’omuzizo n’obucaafu bw’obwenzi bwe: Era ku kyenyi kye waliwo erinnya eryawandiikiddwa nti, EKYAMA, BABULOONI EKINENE, NNYINA W’ABENZI N’EBY’OMUZIZO EBY’ENSI. Okubikkulirwa 17:4, 5.
Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.
1950년 이전의 영어 사전들은 이 두 절에 나타난 여자가 로마 가톨릭 교회임을 올바르게 밝혀 주었다. 가톨릭의 박해가 538년부터 1798년까지 자행되었던 암흑시대 이후에, 온 세상은 로마 교회가 땅의 왕들과 더불어 음행하는 그 음녀임을 알고 있었다. 독립선언서는 가톨릭주의의 지배와 더불어 그 음녀와 불경한 관계를 맺었던 세상 왕들의 지배를 배격하기 위한 것으로 마련되었다. 이사야 23장은 그 음녀가 잊힐 것임을 밝힌다. 현대의 어떤 검색 엔진에서도 요한계시록 17장의 음녀에 대한 정의를 가톨릭 교회로 찾을 수 없을 터이니, 이는 하나님의 말씀이 결코 실패하지 아니하며, 하나님의 말씀이 그녀가 잊힐 것이라고 말씀하기 때문이다.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.
Na siku hiyo itakuwa, kwamba Tiro atasahauliwa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro ataimba kama kahaba. Twaa kinubi, uzunguke katika mji, wewe kahaba uliyekuwa umesahauliwa; piga kwa utamu, imba nyimbo nyingi, ili upate kukumbukwa. Tena itakuwa baada ya mwisho wa miaka sabini, kwamba Bwana atamwangalia Tiro, naye atarudia ujira wake, naye atafanya uasherati pamoja na falme zote za dunia juu ya uso wa nchi. Na biashara yake na ujira wake vitakuwa utakatifu kwa Bwana; havitawekwa akiba wala hazitahifadhiwa; kwa maana biashara yake itakuwa kwa ajili ya hao wakaao mbele za Bwana, ili wale vya kutosha, na kwa mavazi yadumuyo. Isaya 23:15–18.
God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.
Kalama ya Nzambi ka yilukaka ve, mpe katuka mvula 1798, ndumba yina melandana na kuzimbana; kansi na bilumbu ya nsuka, ta bambuka diaka moyo na yandi. Ta bambuka moyo na yandi ntangu Sabata ya kilumbu ya sambwadi ya Nzambi kebundisama, mpe yawu kele nsiku mosi ya Bansiku Zomi yina vandaka ntangu yonso ya kubambukilanga moyo. Ta bambuka moyo na yandi ntangu yandi kebaka nzanza na yandi, kebetuka nzila na mbanza mpe kebimisa minkunga ya malembe mpe bankunga mingi. Yandi keyimba bankunga na yandi na nsuka ya bamvula makumi sambwadi, yina kele bilumbu ya ntinu mosi. Ntinu, landila Daniele kapu ya zole, kele kimfumu.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Na kokoso nyonso bana ya bato bafandi, banyama ya zamba mpe bandeke ya likoló apesi yango na lobɔkɔ na yo, mpe akómisi yo mokonzi likoló na yango nyonso. Yo ozali motó oyo ya wolo. Danieli 2:38.
A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.
“Mutwe,” canke “umwami,” vyose ni ibimenyetso vy’ubwami. Ubwami bugereranywa n’“imisi y’umwami umwe” ni Leta Zunze Ubumwe za Amerika. Leta Zunze Ubumwe za Amerika zatanguye ubutegetsi bwazo bwa kihanurwa nk’igikoko c’isi igihe igikomere cica cahabwa maraya wa Babuloni mu 1798. Burabandanya nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya gushika kw’itegeko ry’Isabato y’Umusi w’Iyinga. Ubwami nyakuri bw’ubuhanuzi bwa Bibiliya bwategetse koko imyaka mirongo irindwi bwari Babuloni.
Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.
Laba, ndisakwiza no kutola imiryango yose yo mu majyaruguru, ni ko Uwiteka avuga, na Nebukadinezari umwami w’i Babuloni, umugaragu wanjye, kandi nzabazana ngo batera iki gihugu, n’abagituyemo, n’aya mahanga yose agikikije; kandi nzabarimbura rwose, mbagire igiteye ubwoba n’ikinyeganyeza, n’amatongo y’iteka ryose. Kandi nzabakuraho ijwi ry’ibyishimo n’ijwi ry’umunezero, ijwi ry’umukwe n’ijwi ry’umugeni, urusaku rw’urusyo n’umucyo w’itabaza. Kandi iki gihugu cyose kizaba amatongo n’igiteye ubwoba; kandi aya mahanga azakorera umwami w’i Babuloni imyaka mirongo irindwi. Nuko imyaka mirongo irindwi nizura, nzahana umwami w’i Babuloni n’iryo hanga, ni ko Uwiteka avuga, mbahora ubugome bwabo, ndetse n’igihugu cy’Abakaludaya, kandi nzakigira amatongo y’iteka ryose. Yeremiya 25:9–12.
Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.
Babuloni halisi ilitawala kwa muda wa miaka sabini, ikiwa ni mfano wa ufalme wa siku za mwisho ambao utatawala kwa miaka sabini ya kiishara. Nebukadneza, mfalme wa Babuloni, aliishambulia Yuda mara tatu. Shambulio la kwanza lilikuwa dhidi ya Yehoyakimu, na hapo ndipo miaka sabini ya unabii wa Yeremia ilipoanza. Iliisha kwa kifo cha Belshaza, Mungu alipomwadhibu “mfalme wa Babuloni,” kama alivyomwadhibu mfalme Yehoyakimu mwanzoni mwa ile miaka sabini. Ufalme wa kinabii unaowakilishwa kama “siku za mfalme mmoja” (ufalme mmoja) kuwa “miaka sabini” ulikuwa ni Babuloni, na ufalme wa unabii wa Biblia unaotawala kwa ile miaka sabini ya kiishara katika wakati ambao kahaba wa Tiro amesahauliwa, ni mnyama wa nchi wa Ufunuo kumi na tatu. Mpito kutoka ufalme wa tano hadi wa sita wa unabii wa Biblia mwaka 1798, ni sehemu ya ukweli ambao Yohana anaufafanua katika Ufunuo sura ya kumi na tatu.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . 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. Revelation 13:1, 11.
Ndzi yima ehenhla ka sava ra lwandle, kutani ndzi vona xivandzana xi huma elwandle, xi ri ni tinhloko ta nkombo ni timhondzo ta khume; naswona ehenhla ka timhondzo ta xona a ku ri ni harhi ta khume, naswona ehenhla ka tinhloko ta xona a ku tsariwe vito ra ku sandza Xikwembu.... Kutani ndzi vona xivandzana xin’wana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni xinyimpfana, kambe a xi vulavula tanihi dragona. Nhlavutelo 13:1, 11.
The seashore which John stood upon in Revelation chapter thirteen, represents 1798.
Inkūngu y’inyanja Yohani yahagazeho mu Ibyahishuwe igice cya cumi na gatatu, igereranya umwaka wa 1798.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Mu gihe Ubupapa, bwambuwe imbaraga zabwo, bwahatirwaga guhagarika itotezwa, Yohana yabonye ububasha bushya buzamuka kugira ngo busubiremo ijwi ry’igisato kandi bukomeze umurimo wa kinyamaswa umwe w’ubugome n’ugutuka Imana. Ubu bubasha, ari bwo bwa nyuma buzatera intambara Itorero n’amategeko y’Imana, bugaragazwa n’inyamaswa ifite amahembe asa n’ay’umwana w’intama. Inyamaswa zabubanjirije zari zarazamutse zivuye mu nyanja; ariko yo yazamutse iva mu butaka, bigaragaza ukuzamuka mu mahoro kw’ishyanga yagereranyaga—Leta Zunze Ubumwe z’Amerika.” Signs of the Times, February 8, 1910.
The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.
Satwa ya kuuma baharini ilitenganishwa kwa mchanga wa bahari na satwa ya duniani. Ufalme wa tano wa unabii wa Biblia katika mwaka wa 1798 (ukingo wa bahari) uliwakilisha historia ya wakati uliopita, na ufalme wa sita ulikuwa historia ya wakati ujao. Wamilleri hawakuona ukweli huu. William Miller alipewa ufahamu kuhusu nguvu ya joka ya upagani na uhusiano wake na ufalme uliofuata uliowakilishwa kama satwa ya Ukatoliki. Ufunuo kumi na tatu hufungua simulizi la nabii wa uongo, yaani nguvu ya tatu kati ya zile nguvu tatu zinazoiongoza dunia hadi Har–Magedoni. Simulizi hiyo huanza kwenye ukingo wa bahari wa mwaka wa 1798.
The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.
Izwe Zihlangene zaseMelika ziqala umlando wazo ngophawu lwewundlu, kodwa ziwuphetha umlando wazo zikhuluma njengodrako. Umlando weminyaka engamashumi ayisikhombisa engokomfanekiso wokubusa kwesilo somhlaba umelelwa evesini elilodwa, esahlukweni seshumi nantathu seSambulo, ngokuba lelo vesi libonisa kokubili ukuqala nokuphela kwesilo somhlaba emshweni ofanayo.
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. Revelation 13:11.
Ndzi tlhela ndzi vona xivandzana xin’wana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe a xi vulavula ku fana ni dragona. Nhlavutelo 13:11.
When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.
Dema Dewletên Yekbûyî yên Amerîkayê wek ejdehayekê diaxive, ew yasaya Yekşemê derdixe. Berî ku ew pêkanîna sepandina îbadeta Yekşemê bi cih bîne, dêrên murted ên Protestanîzmê wê li hev bên û kontrola siyasî ya hikûmeta murted bigirin, dema ku ew wêneyê heywanê ava dikin. Dema ku Îlham (û ew vê yekê gelek caran dike) naskir dike ku xizmeta terxankirina wêneyê zêrîn a Nebûkadnesar yasaya Yekşemê temsîl dike, ew dawiya heftê salên sembolîk ên heywana erdê nîşan dide. Daniel, beşên yek ta sê, sê peyamên melekên Vahiyê, beşa çardehan, temsîl dikin. Meleka sêyemîn di yasaya Yekşemê de dibe rastiyek zindî.
Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.
Nebiyeî olarak, Daniel kitabındaki birden üçe kadar olan bölümler, Vahiy on üçteki yer canavarının simgesel yetmiş yılını temsil eder. Birinci bölümde temsil edilen beslenme sınavı ve Yehoyakim’in simgeselliği, birinci bölümün nebiyeî olarak, birinci meleğin güçlendirilmesi sırasında, ya 11 Ağustos 1840’ta ya da üçüncü meleğin tarihindeki 11 Eylül 2001’de başladığını gösterir.
Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.
Babuloni ni taifa lililotawala kwa miaka sabini, na miaka hiyo inawakilisha historia ya Marekani. Miaka sabini ya Babuloni haikukamilika hadi muda mrefu baada ya Nebukadreza kuweka wakfu sanamu ya dhahabu, lakini kwa maana ya kiunabii miaka hiyo sabini ya kiishara ambayo Isaya anaitumia katika sura ya ishirini na tatu inaishia katika sura ya tatu ya Danieli. Wakati okestra ya Nebukadreza inapopiga muziki kwa ajili ya sherehe ya kuwekwa wakfu, chapa ya mnyama inalazimishwa, na wakati huo kahaba wa Tiro na wa Babuloni huanza kuziimbia nyimbo zake wafalme wa dunia, huku Israeli iliyoasi ikiinama na kucheza.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.
Mfalme Nebukadneza akatengeneza sanamu ya dhahabu, ambayo urefu wake ulikuwa dhiraa sitini, na upana wake dhiraa sita; akaiweka katika uwanda wa Dura, katika jimbo la Babeli. Ndipo mfalme Nebukadneza akatuma kuwakusanya wakuu, nawali, maakida, waamuzi, watunza hazina, washauri, maafisa, na watawala wote wa majimbo, waje kwenye kuwekwa wakfu kwa ile sanamu ambayo mfalme Nebukadneza alikuwa ameisimamisha. Ndipo wakuu, nawali, maakida, waamuzi, watunza hazina, washauri, maafisa, na watawala wote wa majimbo wakakusanyika kwa ajili ya kuwekwa wakfu kwa ile sanamu ambayo mfalme Nebukadneza alikuwa ameisimamisha; nao wakasimama mbele ya ile sanamu ambayo Nebukadneza alikuwa ameisimamisha. Kisha mpiga mbiu akapaza sauti kwa nguvu, Ninyi mnaamriwa, enyi watu, mataifa, na lugha, kwamba wakati mtakaposikia sauti ya parapanda, filimbi, kinubi, zeze, zaburi, dulcimeri, na kila namna ya muziki, msujudie na kuiabudu ile sanamu ya dhahabu ambayo mfalme Nebukadneza ameisimamisha; na yeyote asiyeanguka chini na kuabudu, saa iyo hiyo atatupwa katikati ya tanuru ya moto uwakao. Kwa hiyo wakati huo, watu wote waliposikia sauti ya parapanda, filimbi, kinubi, zeze, zaburi, na kila namna ya muziki, watu wote, mataifa, na lugha wakaanguka chini na kuabudu ile sanamu ya dhahabu ambayo mfalme Nebukadneza alikuwa ameisimamisha. Danieli 3:1–7.
At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.
Ku “taimu” iyo, kana mu “awa” imwe cheteyo, iyo iri mutemo weSvondo muUnited States, ani naani anoramba kunamata mufananidzo wegoridhe “achakandirwa mukati mechoto chinopfuta kwazvo.” Bhuku roga riri muTestamende Yekare rine shoko rakashandurwa richinzi “awa,” ibhuku raDanieri. Shoko rokuti “awa” muchitsauko chechitatu rinomiririra kusvika kwechiratidzo chechikara. Shoko rokuti “awa” rinomiririrawo shoko romutumwa wokutanga muchitsauko chechina, nokuti ipapo rinofananidzira kunyeverwa kwakaitwa Nebhukadhinezari pamusoro pe “awa” iri kuuya yokutonga kwaMwari.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Uho Danieli, we zina lake lya Belteshaza, akashangala kwa saa imwe, na mawazo yake yakamtaabisha. Mfalme akanena, na kusema, Belteshaza, ndoto hii, wala tafsiri yake, isikutaabishe. Belteshaza akajibu na kusema, Bwana wangu, ndoto hii na iwe kwao wakuchukiao, na tafsiri yake kwa adui zako. Danieli 4:19.
Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.
Danyêl hişyariya saeta dadweriya Xwedê ya ku di pêşerojê de dê li ser Nebukadnezarê were, pêşkêşî wî kir; ew saet jî paşê ji aliyê Nebukadnezarê ve hate red kirin. “Saet”a ku di beşa çaremîn de tê gotin, gava ku dîsa di heman beşê de tê bikaranîn, hingê nîşana wê “saet”ê dibe ku dadwerî gihîşt. Di dîroka Milleriyan de, “saet”a yekem a di beşa çaremîn de dê nûneriya hatina milyaketa yekem di sala 1798-an de bike. Ew peyam di 22ê Cotmeha 1844-an de, gava ku dadweriya lêkolînê dest pê kir, hat bicîhkirin. “Saet”a di beşa çaremîn de pêşî sembola peyamekê ya dadweriya ku tê ye, û paşê jî wek sembola ku dadwerî gihîştî ye tê bikaranîn. Bikaranîna yekem a peyva “saet”ê nûneriya 1798-an û hatina milyaketa yekem dike, û bikaranîna duyem nûneriya 22ê Cotmeha 1844-an û hatina milyaketa sêyem dike.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Mpo na ngunga yina mambu yina lungisamaka na zulu ya Nebukadinetsari; mpe basisaka yandi na kati ya bantu, mpe yandi diaka matiti bonso bangombe, mpe nitu na yandi lekwaka na mbenza ya zulu, tii nsuki na yandi kulaka bonso bilele ya mpongo, mpe zolo na yandi bonso minzala ya bandeke. Danieli 4:33.
The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.
Sura ya nne “saa” ni ishara, basi, ya 1798 na 1844 pia, ambazo ndizo ncha za mwisho za laana zile mbili za “nyakati saba,” dhidi ya ufalme wa kaskazini (ulioanza mwaka 723 KK) na wa kusini (ulioanza mwaka 677 KK) wa Israeli. Laana hizo mbili, zikimaanisha miaka elfu mbili mia tano na ishirini ya kutawanywa na utumwa, zinawakilisha utekelezaji wa ghadhabu ya kwanza na ya mwisho ya Mungu dhidi ya watu Wake waasi-imani. Zote mbili zilianza kwa hukumu ya Mungu, na mwisho wa kila moja unawakilisha ujumbe wa onyo wa hukumu ya uchunguzi ya Mungu inayokaribia, au kuwasili kwa hukumu ya uchunguzi. Hukumu zote mbili zinazowakilishwa na mwisho wa hukumu zile mbili za “nyakati saba” zinawakilishwa na neno “saa,” katika sura ya nne ya Danieli.
In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.
لە مێژووی میلەریتدا، «کاتژمێر» سەرەتای بزوتنەوەکە نیشان دەدات لە کاتی کۆتایی لە ساڵی 1798، کاتێک مەلەکی یەکەم هات؛ و «کاتژمێری» دووەم لە بەشی چواردا کۆتایی بزوتنەوەکە نیشان دەدات، کاتێک مەلەکی سێیەم لە 22ی ئۆکتۆبری 1844 هات. بزوتنەوەی میلەریتی مەلەکی یەکەم لە بزوتنەوەی مەلەکی سێیەمدا دووبارە دەبێتەوە؛ بۆیە دوو بەکارهێنانی «کاتژمێر» لە بەشی چواردا هەروەها کاتی کۆتایی لە 1989 نیشان دەدەن، و هەروەها یاسای شەممەی داهاتووی نزیک. بزوتنەوەی میلەریتی مەلەکی یەکەم دەستپێکردنی دادوەریی لێکۆڵینەوەیی ڕاگەیاند، و بزوتنەوەی مەلەکی سێیەم دەستپێکردنی دادوەریی جێبەجێکارانەی خودا ڕادەگەیەنێت، کە پێشکەوتووە، لە یاسای شەممە دەست پێ دەکات، و بەردەوام دەبێت و توندتر دەبێت هەتا هاتنەوەی دووەمی مەسیح.
We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.
Tukendelea na funzo letu la Danieli sura ya tatu, na katika makala inayofuata tutakamilisha uchunguzi wetu wa neno “saa”.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.
Tala, xón aní xatáx ním kuéen ni̱i̱ lobo: taxán, ndiíkan xá’vi kúu koo, te ndáa ini kúu koo taan paloma. Kuechi, kundá’vi ini xíín ñayuu: chi xíka’an xíín kuee ndóo kuenda nduxi, te kánu’u ndóo ini sinagoga xíín kuee. Te kuni ndóo nuu gobernador xíín rey sa’a sivi, kuechi kuu testimonio contra kuee xíín contra ñayuu gentil. Kóó na xíka’an xíín kuee ndóo kuenda, má kundíxi ini ndóo naja’an á naxa kuní ndóo ka’an: chi hora yóó maa kúu káa ndóo naxa kuní ndóo ka’an. Chi adí maa ndóo kúu xíka’an, sukuán Espíritu yu’u ndóo, yóó xíka’an ini ndóo. Te yáchi kúu xíka’an xíín yáchi kuenda kúu kúu, te tata xíín se’e; te se’e ndáa kuee contra tata ini xíín nana ini, te xíka’an kuee na kúu kuee. Te sivi sa’a, tandáa ñayuu kuni u’vi ini xíín ndóo; káa, yóó kundee hasta ña’a mwisho, yóó káku. Kóó na xí’in kuee ndóo persecución ñuu yá’a, xíñu’u ndóo ñuu inga: chi ndaa ka’in xíín ndóo, adí sándee ndóo xíka nuu tandáa ñuu Israel, te Sáa Ñayuu kixi maa. Adí kúu discípulo ká’an siki maestro, ni mozo siki señor. Náa kuu ndee ra discípulo na kuu siki maestro ra, te mozo na kuu siki señor ra. Núu xíka’an kuee sivi Beelzebub xíín señor ve’e, naja’an káa ndasá’vi ka’an kuee sivi kuee yivi ve’e ra. Taxán, má yúhu ndóo xíín kuee: chi adí íyo ni’in ndáa nuu sa’an, yóó adí kundaa; ni íyo yutnu, yóó adí kundáa. Naja’an ka’in xíín ndóo ini nee, yóó ka’an ndóo nuu ndíi; te naja’an inini ndóo xíín so’o, yóó káti ndóo siki ve’e. Te má yúhu ndóo xíín kuee yóó xíni kúu cuerpo, káa adí kuu xíni kúu alma; sukuán yúhu ndóo xíín yóó kuu xíni ndáa alma xíín cuerpo infernu. Mateo 10:16–28.