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.
لفظەی «کاتژمێر» کە تەنها لە عەهدی کۆندا لە پەرتووکی دانیالدا دەبینرێت، هەمیشە پەیوەستە بە جۆرێک لە حوکمدان. لە بەشی سێیەمدا یاسای یەکشەممە نیشان دەدات، لەگەڵ جەختکردنەوە لەسەر ئالایەکە کە بە شەدرەخ، مەشەخ و عەبدنەغۆ نێوەندراوە.
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.
Nchau ya nne, vyavwira kufika kwa onyo la ujumbe wa malaika wa kwanza mu 1798. Lino lyalovwa kwa mara ya pili mu nchau ya nne, lyavwira kufunguliwa kwa hukumu ya uchunguzi pa Oktoba 22, 1844. Mu nchau ya nne, matumizi yaili ya izwi “saa” yavwira historia ya jumbe ja malaika wa kwanza na wa pili kufuma 1798 kufika 1844. Historia hiyo ni historia ya ngurumo saba za Ufunuo kumi. Ngurumo saba javwirwa na mara mbili ambazo izwi “saa” lilovwa mu nchau ya nne, na kwa hiyo navyo vyavwira historia ya malaika wa tatu kufuma 1989, kufika pa 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.
تە بابەتی پێنجدا، وشەی «کاتژمێر» هەروەها یاسای ڕۆژی یەکشەممەش نیشان دەدات، بەڵام لەوێدا جەخت لەسەر کۆتایی هاتنی شەشەمین شانشینی پێشبینییەکانی کتێبی پیرۆزە، واتە ویلایەتە یەکگرتووەکان، وەک چۆن بە کۆتایی هاتنی یەکەمین شانشینی پێشبینییەکانی کتێبی پیرۆز، بابڵ، نموونەکراوە. لە بابەتی سێدا، جەخت لەسەر ئاڵا لە ناو کۆڕەکەدا بوو، بەڵام لە بابەتی پێنجدا جەخت لەسەر چارەنووسی بێلشەسەر و حوکمی تایبەتیی خۆیەتی، هەرچەندە دانیال لە کۆتاییدا دێتە ناو چیرۆکەکەوە وەک نموونەی ئاڵا.
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.
Ku itegeko ryo ku Cyumweru rizashyirirwaho, “isaha” yo kwiyegurira kwa Nebukadinezari n’urupfu rwa Belushazari biragaragazwa. “Isaha” igaragazwa nk’ugutangira k’urubanza mu gice cya kane yerekana gutangira kw’urubanza rw’iperereza ku wa 22 Ukwakira 1844, kandi ikanagaragaza gutangira kw’urubanza rw’ishyirwa mu bikorwa ku itegeko ryo ku Cyumweru. Haba ari ugufungurwa kw’ibitabo by’urubanza mu buturo bwera bwo mu ijuru ku wa 22 Ukwakira 1844, cyangwa intangiriro y’urubanza rw’Imana ruzanirwa abanze agakiza, mu itangiriro ry’urubanza rw’ishyirwa mu bikorwa ku itegeko ryo ku Cyumweru imiburo y’urubanza rwenda kwegera, uko rwaba ruri kwose muri izo ngeri zombi, igaragazwa muri Daniyeli igice cya kane n’ikoreshwa rya mbere ry’ijambo “isaha,” kandi intangiriro nyakuri ya buri rumwe muri izo ngeri ebyiri z’urubanza igaragazwa n’ubwa kabiri ijambo “isaha” rikoreshwa mu gice cya kane.
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.
డానియేలు ఉపయోగించిన “గడియ” అనే పదానికి సంబంధించిన వ్యాకరణపరమైన పదం “బహుఅర్థకత” (polysemy) అనే దే. బహుఅర్థకత అనగా ఒకే శీర్షిక కింద సమూహీకరించగల అనేక నిర్వచనాలను కలిగియున్న పదము. డానియేలు “గడియ” అనే పదాన్ని ఉపయోగించిన ఐదు సందర్భాలన్నియు తీర్పునకే సూచించును; అయితే వాటిలో ప్రతి ఒక్కటి దేవుని ప్రతికారాత్మక తీర్పు, దానిని ఆయన కార్యనిర్వాహక తీర్పు అని పిలుచుదురు, లేదా ఎవరు రక్షింపబడుదురు, ఎవరు రక్షింపబడరు అనేది ఆయన నిర్ణయించుచున్న దేవుని విచారణాత్మక తీర్పు—ఇవాటిలో ఏదో ఒకదానికిగాను భిన్నాంశాలను ఉద్దేశించుచున్నది. 1844 అక్టోబరు 22న ఆరంభమైన విచారణాత్మక తీర్పు అయినా, త్వరలో రానున్న ఆదివారపు ధర్మశాసనముతో ప్రారంభమగు కార్యనిర్వాహక తీర్పు అయినా, ఈ రెండును స్వభావతః క్రమక్రమంగా ప్రగతించువే. దేవుని ప్రతికారాత్మక, లేదా కార్యనిర్వాహక, తీర్పు ఆదివారపు ధర్మశాసనముతో ప్రారంభమై క్రమక్రమంగా తీవ్రమగుచు, అంతిమముగా మానవ కృపాకాల సమాప్తిని మరియు చివరి ఏడు విపత్తులను చేరుకొనును.
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.
Danyeli kapetulu faivi yandala lukwasi “haua,” kuyalula kuhandjuka cha Njambi cha kwitavela, ngechi chasonekela mu kufwa kwa Belshazzar, ni kuhela kwa shilongo shina atungile.
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.
Mu isaa tokkotti quboonni harka namaa mulʼatanii, ibsaa irratti fuuldura isaanii, dibata dallaa masaraa mootichaa irratti barreessan; mootichis kutaa harka barreessaa ture sana ni arge. Daaniʼel 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.
Kiapang’an ekwomōr akujekon a Sunday law, ngitunga ngikesa etodounor ae Nebukadnesar nginapeta akiroi na emorimor; konye “hour” ngina ejokinitere kaamun na ibore ngolo adoloriito ejokan ngikiliok ka Akalot ke crisis ngin ka ejaunor at Sunday law. Kiapang’an ekwomōr akujekon a whore of Tyre, ka nepeesi a United States, akujekon at Sunday law, ngin eja “hour” ngin etodounor at akiroi ka akuj ngolo 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.
Û na min dengekî din ji ezmên bihîst ku dibêje: Hûn ji nav wê derkevin, ey gelê min, da ku hûn nebin hevparên gunehên wê û ji belayên wê nebin beşdar. Çimkî gunehên wê heta ezmên gihîştine, û Xwedê neheqiyên wê bi bîr anîne. Wê wekî ku wê ji we re kiriye, ji wê re bikin; û li gorî karên wê, du qat li wê vegerînin: di kasa ku wê tijî kiriye de, ji wê re du qat tijî bikin. Çiqas ku wê xwe mezin kir û bi xweşî jiyaye, ew qas êş û xem bidin wê; çimkî di dilê xwe de dibêje: Ez wekî şahbanû rûniştim, bêjin nînim, û xemê tu carî nabînim. Ji ber vê yekê belayên wê di rojekê de dê bên: mirin, şîn û birçîbûn; û bi agir dê bi tevahî were şewitandin; çimkî Xudan Xwedê yê ku wê dadbarî dike, bihêz e. Û padîşahên dinyayê, yên ku bi wê re fuhûş kiriye û bi xweşî jiyane, dê li ser wê bigirîn û ji bo wê şîn bibin, gava ku dûmana şewitandina wê bibînin, Ji tirsa êşa wê dûr rawestiyane û dibêjin: Wey, wey, ey Babilona bajarê mezin, ey bajarê bihêz! çimkî di saetekê de dadweriya te hat. Peyxama Yûhennayê 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.
Mu Iteeka ly’Olusande mu United States, eriri entandiikwa y’emisango gyaakola, era nayo egenda mu maaso mpolampola, litandika mu “saawa” Katonda mw’akoowoleza abaana be abakyaali mu Babulooni okuyita ku bendera. Eyo ye “saawa” omusango gwe gujja ku “kibuga ekyo ekinene, Babulooni.” Omusango gwe, ogukiikirizibwa ekigambo “saawa,” gukwata ku kiseera Katonda mwe ayita endiga ze endala okuva mu Babulooni.
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.
Û di wê rojê de dê rehê Yêsayê hebe, ya ku dê wekî alayek ji bo gelan raweste; û netewe dê li wê bigerin; û aramiya wî dê bi rûmet be. Û dê di wê rojê de bibe ku Xudan dê careke din, cara duyemîn, destê xwe dirêj bike da ku mayîna gelê xwe ya ku maye vegerîne, ji Aşûrê, û ji Misrê, û ji Pathrosê, û ji Kuşê, û ji Elamê, û ji Şinarê, û ji Hamatê, û ji giravên deryayê. Û ew dê ji bo neteweyan alayek bilind bike, û derketiyên Îsraêlê kom bike, û belavbûyîyên Yehûdayê ji çar aliyên erdê civandin. Isaiah 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.
1844년 첫째 천사의 운동 가운데서 주께서 사람들을 바벨론에서 불러내셨으며, 그 역사의 둘째 천사는 “주께서 다시 두 번째로 그의 손을 펴사 그의 백성의 남은 자를 회복하실” 마지막 날들에 반복되어야 한다. 그분께서 “다시” 불러내고 계시는 그 백성의 남은 자는 기치가 아니니, 이는 그 기치가 “이새의 뿌리” 곧 이방인들이 찾는 “기치”로 서는 이이기 때문이다. 하나님께서는 두 번째로 민족들을 바벨론에서 불러내실 것이다.
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.
Akejokera katonda akolese asokanga okukungaanya “abagobebwa ba Isiraeri,” be “abaasaasaanyizibwa ba Yuda,” era abava “mu nsonda ennya ez’ensi,” bwe balikungaanyizibwa awamu ku nkomerero y’ennaku ssatu n’ekitundu ez’okugalamira nga bafu mu luguudo olw’Okubikkulirwa essuula ey’ekkumi n’emu, oluyita mu kiwonvu kya Ezeekyeri eky’amagumba amufu era amakalu.
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.
“බබිලෝන” නම් වූ “බලවත් නගරය” පිළිබඳ ක්රියාත්මක විනිශ්චය ආරම්භ වන “පැය” යනු, එළිදරව් පොතේ එකොළොස්වන පරිච්ඡේදයේ සඳහන් “මහත් භූමිකම්පාව” සිදුවන එම “පැය” ම වේ. දෙවියන්වහන්සේගේ ක්රියාත්මක විනිශ්චය එම “පැය” තුළ ආරම්භ වෙයි; මන්ද, එළිදරව් පොතේ එකොළොස්වන පරිච්ඡේදයෙහි, භූමිකම්පාවේ “පැය” තුළ මරා දමනු ලබන දහස් හතක් සිටිති. එම දහස් හත නෙබුකද්නෙශර්ගේ “අතිශය බලවත් පුරුෂයන්” විසින් නිරූපිත වූහ. ඔවුහු සාමාන්ය ප්රමාණයට වඩා “හත්වරක්” උණු කරනු ලැබූ භට්ඨියට ශද්රක්, මේෂක් සහ අබෙද්නෙගෝ දමන විට මරණයට පත් වූහ. ප්රංශ විප්ලවයේදී, එම “දහස් හත” ප්රංශ රාජවංශය, එනම් එහි බලවත් පුරුෂයන් නිරූපණය කළහ. පස්වන පරිච්ඡේදයේ බෙල්ෂස්සර් පමණක් නොව, ඔහුගේ හමුදාවද විනාශ කරනු ලැබුවේය. ඉරිදා නීතියේ “පැය” දෙවියන්වහන්සේගේ සෙනඟ භට්ඨියට දමනු ලැබීමෙන් නිරූපිත පීඩනය ආරම්භ කරයි; එහෙත් එය මහා නගරය වූ බබිලෝනට එරෙහි දෙවියන්වහන්සේගේ ක්රියාත්මක විනිශ්චය ආරම්භයද සළකුණු කරයි.
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.
Kandi ni “saa” ya tetemeko kuu la Ufunuo sura ya kumi na moja, ambapo mifupa iliyokuwa imekufa hapo kwanza, iliyouawa barabarani na mnyama atokaye katika shimo lisilo na mwisho, huinuliwa kwenda mbinguni kuwa bendera. Hapo ndipo pia ilipo “saa” iyo hiyo ambayo ole ya tatu, ambayo pia ni tarumbeta ya saba, hupigwa. Tarumbeta ya saba ndiyo ole ya tatu, na kusudi la tarumbeta hiyo ya mwisho ya ole si tu kuleta hukumu juu ya wale wanaolazimisha ibada ya Jumapili, bali pia kuyaghadhabisha mataifa. Ole ya tatu, tarumbeta ya saba, na kuyaghadhabisha mataifa, vyote ni ishara zinazoihusu nafasi ya kinabii ya Uislamu, navyo vyote vimewekwa katika “saa” ya tetemeko kuu.
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.
Basi bayumvise ijwi rikuru rivuye mw ijuru ribabwira riti: Muduge hano. Nuko baduga baja mw ijuru bari mu gicu; abansi babo barababona. Muri ako kanya nyene haba nyamugigima ikomeye, igice c’icumi c’uwo gisagara kiragwa, kandi muri iyo nyamugigima hapfa abantu ibihumbi indwi; abasigaye baterwa ubwoba, bahimbaza Imana y’ijuru. Amahano agira kabiri araheze; kandi ehe, amahano agira gatatu araza vuba. Maze umumarayika agira indwi avuza inzamba yiwe; nuko mw ijuru haba amajwi akomeye avuga ati: Ubwami bw’iyi si bubaye ubw’Umwami wacu n’ubwa Kristo wiwe; kandi azoganza ibihe bidashira. Kandi ba bakuru mirongo ibiri na bane, bari bicaye imbere y’Imana ku ntebe zabo, bikubita hasi bubamye, basenga Imana, bavuga bati: Turagushimira, Mwami Mana Mushoboravyose, uriho, kandi wahozeho, kandi ugiye kuza; kuko wafashe ububasha bwawe bukomeye, kandi watanguye kuganza. Kandi amahanga yarashavuye, n’uburake bwawe burashitse, n’igihe c’abapfuye co gucirwa urubanza, n’ico guhemba abakozi bawe abavugishwa nawe, n’abera, n’abubaha izina ryawe, abato n’abahambaye; kandi n’ico kurandura abarandura isi. Ivyahishuriwe Yohana 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.
Ezekieli mutuyatila yakwe yafwe yumbuka “mbinguni mu liulu; ne bangi babo” bamona “bena” mu “saa” apo nyimbo ya Nebukadinezali itandika kwimba, ne kahule ka Tilo katandika kwimba, ne Isilaeli wa kupanduka atandika kuvinina. Isilaeli wa kupanduka alemilisha nabi wa bufi, mfumu Nebukadinezali ni ndoka, ne kahule ka Tilo ni nyama. Ukuvinina kulemilishiwa na banabi ba Baala ne banabi ba mpanga mu musangu wa Eliya. Kwalemilishiwe kandi na ukuvinina kwa Salome, mwana wa Herodia. Baala ni mulungu wa bufi wa bulume, ne Ashitaroti ni banabi ba mpanga, abo ni bumulungu bwa bukashi. Pamo, balemilisha kusankanishiwa kwa ekalesia (umwanakashi) ne leta (umwalume). Pamo, balemilisha nabi wa bufi wa United States. Salome asontelela ukuti nabi wa bufi ni mwana wa Roma, uyo cifwani cakwe ni kusankanishiwa kwa ekalesia ne leta mu United States.
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.
Nanku o yigo, akpi kaana ake Chaldea ta viti, ati yé akasoro puko juu Yuda yango. Yé alongoro, ati yé akati na mokonzi Nebukadineza: “Ee Mokonzi, zinga seko. Oyo yo, ee mokonzi, osili kobimisa mobeko ete moto nyonso oyo akoyoka lokito ya kelelo, flute, nzɛnzɛ, sakibuti, psalteri, mpe dulcimer, ná lolenge nyonso ya miziki, asengeli kogwama mpe kosambela ekeko ya wolo. Mpe moto nyonso oyo akogwama te mpe akosambela te, asengeli kobwakama na kati-kati ya litumbi ya moto makasi mpe ezali kopela. Ezali na Bayuda mosusu oyo otyi likoló ya misala ya etúká ya Babilone, Shadrake, Meshake, mpe Abedenego; bato oyo, ee mokonzi, batali yo mpamba te: basalelaka banzambe na yo te, mpe basambelaka te ekeko ya wolo oyo otelemisi.” Danieli 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.
Mũgũnda-inĩ ũcio wa “thaa,” thĩĩna cia Shadiraka, Meshaki, na Abedenego nĩcio ciaronire atĩ marĩgana kũnyita mũhuri wa nyamũ, nao igũrũ-inĩ rĩu makĩhoya mũthamaki ahe irĩma ciarĩkĩte guciarwo. Mũgũnda-inĩ ũcio wa “thaa,” watho wa Kiumia, ũrĩa ũrĩ gũtikanyia kũrĩ nyamũ ya thĩ (gũtinina kwa thĩ), nĩho guakarĩra na kũhaana kwa Nebukadinezaru kũonahirio.
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.
Hanyuma Nebukadinezari, mukwiyobelo lyaye no muupyu waye, aalayele kuetwa Shadraka, Meshaka, na Abedenego. Hanyuma baaleta aba balume kumbeli ya mwene. Daniele 3:13.
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.
Ukuteswa kunakufanyiwa mashahidi wawili wa Mungu (Shadraka, Meshaki na Abednego), kunafanyika wanapokataa kusujudu, au kama Ufunuo kumi na moja unavyobainisha—wanasimama kwa miguu yao.
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 ikawashukia wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikisema kwao, Kweeni 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.
Ni uhayəna nɛ sa, nɔwɔtɔz nɔwɔtɔz sɔtɔku, ikɛ Ezɛkiel sɛrɛkɛrɛ kɛlɛ-gbɛ-gbɛ dɔ. Ŋwɔ zɛsɛna ni kɔɔ nà, ni wɔ yàgàni kà ni kɛtɛma kàtɛna mɛsazhi ya kàlɛ̀mà, mɛsazhi kà yìrɛna kà wàlàsi sɛrɛna cɛrisi-ni-lɛta yàgàri ta ŋgɛrɛlɛ na United States, ni kà kɔrɔna kà Sunday law yàgàri sùgù-sùgù tɔ, ni kà pɔrɔna kà Màa Nyɛgɛlɛ kà sàraga-bɛlɛ-jugmenti sàa kɛna Islam ni Woe sabana ya. Midnight Cry mɛsazhi bɛ pɔrɔna ni “sìkìri” ya kà sɔrɔ Daniel ma chapter two kɔnɔ; ni Màa kà dɔgɔya tìlɛ-ya mɔgɔw séginɛna ka dɔ “sɔ̀tɔ” ya kɔnɔ, ni wà tɛ se ka yɔrɔya, ni wà tɛ sɔn ka yɔrɔya, jìjɛya ya bɛna nà sùgù-sùgù kɔfɛ.
“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.
“Battle Creek-uni kazi yi nanzila yimo. Vatungulushi va mu sanitarium vanamixila pamo na vakafwefwe, kuvavumizha kulingila mu mikutano yavo ya mashauri, ku muwandi kana kake, kanshi cino cili kwati kuya kukatwila milimo na menso avo yavali ivundikwe. Vabula ulemu lwa kusononeka lwa kumona cikaiza kutufikilaho pa nshita yonse. Kuli mupashi wa kutaya itekelo, wa nkondo ne mpopo ya bulowa, kabili uyo mupashi ukakulilako ukufika pene pa kufika ku mpela ya nshita. Lilye line fye abantu ba kwa Lesa baisalilwa pa bipumi byavo—te cisalilo nangu cimanyikilo ico umuntu engamona, lelo kukakila mu cishinka, mu mano no mu mupashi, pakuti taba shintwike—lilye line fye abantu ba kwa Lesa baisalilwa no kulonganikwa ku kutinyantwa, cikaiza. Icine cine, catendeka kale. Imisango ya bupingushi bwa kwa Lesa yali pano nomba pa calo, ukutupeleka icenjezho, pakuti twingaluka ukwishiba ici cileisa.” Manuscript Releases, voliyumu 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.
Kusindikiza kunawakilisha alama ambayo mwanzoni haiwezi kuonekana na wanadamu, lakini baadaye huonekana na kila mtu. Watu wa Mungu wanapoukubali ujumbe wa Kilio cha Usiku wa Manane, ambao umeonyeshwa kwa ile “siri” aliyofunuliwa Danieli katika sura ya pili, huwa wameikubali “siri” ya sanamu ya mnyama inayoongoza kwenye alama ya mnyama, ambayo huleta hukumu ya Mungu, ambayo hutekelezwa kupitia Uislamu. Hili hutukia katika wakati ambapo “roho ya kukata tamaa, ya vita na ya umwagaji damu” inaongezeka. Wakati huo ni sasa. Hili hutukia wakati ambapo viongozi wa Uadventista hawawezi kuona kwa sababu ya upofu wa Laodikia. Wakati wa mchakato wa kutiwa muhuri unaokamilishwa katika Kilio cha Usiku wa Manane, muhuri hupigwa juu ya vipaji vya wanawali wenye hekima, lakini hauonekani. Shadraki, Meshaki na Abednego wanawakilisha wale ambao wameimarishwa katika kweli, kama inavyoonyeshwa kupitia mazungumzo yao na Nebukadneza.
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.
Nebukadneza akanena, nango avafunyile ati, “Bushe eci cintu ca cine, mwe Shadraki, Meshaki, na Abedinego, ukuti tamulabombela ba lesa bandi, nangu ukupepa ku cipasho ca golide ico nateka? Lelo nomba nga mwalibombeka ukuti pa nshita iyo muleumfwa iciunda ca lupenga, na filuti, na hapi, na sakibuti, na saliteri, na dalisima, ne fintu fyonse fya nyimbo, mukafukame no kupepa ici cipasho ico napanga; cisuma. Lelo nga tamukapepa, muli iyo ine nshita mukaposwa pakati ka lufumo lwa mulilo ucapya; kabili ni Lesa nshi uukamupokolola mu minwe yandi?” Shadraki, Meshaki, na Abedinego baswike no kubelela imfumu, bati, “Mwe Nebukadneza, tatwakwata umulandu wa kukwasukila muli ici cintu. Nga caba fyo, Lesa wesu untu tubombela alekwanisha ukutupokolola ku lufumo lwa mulilo ucapya, kabili akatupokolola mu kuboko kwenu, mwe mfumu. Lelo nangula cingaba tefyo, cishibikwe kuli imwe, mwe mfumu, ukuti tatwakabombela ba lesa benu, nangu ukupepa ku cipasho ca golide ico mwateka.” Daniele 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.
Bwe nyuma, abo batatu b’igitinyiro bazagaragaza ikimenyetso cy’Imana gishobora kubonwa. Abafite mbere na mbere mu mutima ikimenyetso kitagaragara ni bo bonyine bazagira uruhare mu kugaragaza ikimenyetso cy’Imana mu gihe kigomba kubonwa.
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.
Basi Nebukadnesa akuzura n’uburakari bwinshi, kandi isura y’amaso ye ihindukira kuri Shaduraki, Meshaki na Abedenego; nuko aravuga, ategeka ko itanura rishyushywa incuro zirindwi kuruta uko ryari risanzwe rishyushywa. Kandi ategeka abagabo b’intwari kurusha abandi bari mu ngabo ze kuboha Shaduraki, Meshaki na Abedenego, no kubajugunya mu itanura ry’umuriro waka cyane. Nuko abo bagabo baboheshwa amakanzu yabo, n’amapantalo yabo, n’ingofero zabo, n’izindi myambaro yabo, bajugunywa hagati mu itanura ry’umuriro waka cyane. Nuko kuko itegeko ry’umwami ryari ryihutirwa, kandi itanura ryari ryaka bikabije, ibirimi by’umuriro byica ba bagabo bari bajyanye Shaduraki, Meshaki na Abedenego. Nuko abo bagabo batatu, ari bo Shaduraki, Meshaki na Abedenego, bagwa hasi baboshywe hagati mu itanura ry’umuriro waka cyane. Maze umwami Nebukadnesa arumirwa, arahaguruka yihuta, aravuga abwira abajyanama be ati: “Mbese ntitwajugunye abagabo batatu baboshywe hagati mu muriro?” Basubiza babwira umwami bati: “Ni ukuri, nyagasani mwami.” Na we aravuga ati: “Dore, ndabona abagabo bane babohotse, bagendagenda hagati mu muriro, kandi nta cyo batwaye; kandi ishusho y’uwa kane isa n’Umwana w’Imana.” Daniyeli 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.
برهما دو شاهيدان، كه بهواسطهٔ شدرخ، ميشخ و عَبِدْنَغو نمايانده شدهاند، سپس همچون بيرقى برافراشته خواهند شد، و آنگاه مُهر ديده خواهد شد.
“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.
“Roho Mtakatifu hufanya kazi ya kuushawishi ulimwengu juu ya dhambi, juu ya haki, na juu ya hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale wanaoamini kweli wakitakaswa kwa njia ya ile kweli, wakitenda kwa kufuata kanuni zilizo kuu na takatifu, wakionyesha kwa namna ya juu na iliyoinuliwa mstari wa utengano kati ya wale wazishikao amri za Mungu na wale wazikanyagao chini ya miguu yao. Kutakaswa kwa Roho hudhihirisha tofauti kati ya wale walio na muhuri wa Mungu na wale washikao siku ya mapumziko ya bandia. Jaribu litakapokuja, itaonyeshwa waziwazi alama ya mnyama ni nini. Ni kuishika Jumapili. Wale ambao, baada ya kuisikia kweli, huendelea kuhesabu siku hii kuwa takatifu, hubeba sahihi ya yule mtu wa dhambi, aliyefikiri kubadili nyakati na sheria. Bible Training School, December 1, 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.
Ku gihe c’itegeko ryo ku wa Mungu, Leta Zunze Ubumwe z’Amerika zizahindukirira Umuryango w’Abibumbye kugira ngo zisohoze umurimo wazo wa gihanuzi. Zigomba kuyobya isi biciye kuri ya bitangaza zikora, nk’uko bishushanywa n’imbyino ya Salome. Uko zikora uwo mbyino wo kuyobya, maraya w’i Tiro azaba aririmba indirimbo ze, kandi orukesitira ya Nebukadinezari izacuranga umuziki. Leta Zunze Ubumwe z’Amerika ni zo zifata iya mbere mu guhatira isi kwemera iyo ndirimbo no kupfukamira icyo gishushanyo.
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.
Ndzi vona xiharhi xin’wana xi tlhandluka xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe xi vulavula kukota dragona. Xi tirhisa matimba hinkwawo ya xiharhi xo sungula emahlweni ka xona, kutani xi endla leswaku misava ni hinkwavo lava akeke eka yona va gandzela xiharhi xo sungula, lexi mbanga ya xona leyi dlayisaka yi horisiweke. Xi tlhela xi endla masingita lamakulu, kutani xi endla leswaku ndzilo wu xika hi le tilweni wu ta emisaveni emahlweni ka vanhu, naswona xi kanganyisa lava akeke emisaveni hi tindlela ta masingita lawa xi nyikiweke matimba yo ma endla emahlweni ka xiharhi; xi byela lava akeke emisaveni leswaku va endlela xiharhi xifaniso, lexi xi vavisekeke hi banga, kambe xi tlhela xi hanya. Kutani xi nyikiwe matimba yo nyika moya eka xifaniso xa xiharhi, leswaku xifaniso xa xiharhi xi vulavula, ni ku endla leswaku hinkwavo lava nga ta ka va nga gandzeli xifaniso xa xiharhi va dlayiwa. Xi tlhela xi sindzisa hinkwavo, lavantsongo ni lavakulu, swigwili ni swisiwana, lava ntshunxekeke ni mahlonga, leswaku va amukela mfungho evokweni ra vona ra xinene, kumbe emimombeni ya vona; leswaku ku nga vi na munhu la nga kotaka ku xava kumbe ku xavisa, loko ku nga ri loyi a nga ni mfungho, kumbe vito ra xiharhi, kumbe nhlayo ya vito ra xona. Bya kona vutlhari. Loyi a nga ni ku twisisa a hlaye nhlayo ya xiharhi; hikuva i nhlayo ya munhu; naswona nhlayo ya xona i Dzana-nkombo, makume-nhungu, ni ntsevu. Nhlavutelo 13:11–18.
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.
Ennakuut’au masiku akulekela yisawunine ensi (lyo yali efugibwa Omukago gw’Amawanga Amagatte), naye waliwo “Zikisanze” (akabonero k’Obusiraamu), ekirangiriddwa eri abo (Amerika) abakukyukira Ennakuut’au okufuna obuyambi. Abasajja abasatu ab’ekitiibwa bwe basuulibwa mu kikoomi eky’omuliro ne bafuuka obubonero eri ensi, ekikoomi ekyo si kikoomi kya Nebukadduneeza ddala.
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.
Babo ba baikila ku Misri kulomba msaada! Banashikamana na farasi, na kutumaini magari ya vita kwa sababu ni mengi, na wapanda-farasi kwa sababu wana nguvu nyingi sana; lakini hawamwangalii Mtakatifu wa Israeli, wala hawamtafuti Bwana! Lakini yeye naye ni mwenye hekima, naye ataleta mabaya, wala hatayarudisha maneno yake; bali atasimama kupingana na nyumba ya watenda mabaya, na kupingana na msaada wa hao watendao uovu. Basi Wamisri ni wanadamu, wala si Mungu; na farasi zao ni nyama, wala si roho. Bwana atakapounyosha mkono wake, yeye asaidiaye ataanguka, naye asaidiwaye ataangushwa, nao wote wataangamia pamoja. Kwa maana Bwana amesema nami hivi, Kama vile simba na mwana-simba angurumavyo juu ya mawindo yake, wakati kundi la wachungaji linapoitwa litoke kumpinga, hataogopa sauti yao, wala hatanyenyekezwa kwa kelele zao; vivyo hivyo Bwana wa majeshi atashuka kupigana kwa ajili ya mlima Sayuni na kwa ajili ya kilima chake. Kama ndege warukao, ndivyo Bwana wa majeshi atakavyoilinda Yerusalemu; akiilinda pia ataiokoa; na kupita juu, ataihifadhi. Mrudieni yeye ambaye wana wa Israeli wamemwasi sana. Kwa maana siku hiyo kila mtu atazitupa sanamu zake za fedha, na sanamu zake za dhahabu, ambazo mikono yenu wenyewe imewafanyia ziwe dhambi kwenu. Ndipo Mwashuru ataanguka kwa upanga, si wa shujaa; na upanga, si wa mtu wa hali ya chini, utamla; naye ataukimbia upanga, na vijana wake watashindwa. Naye atapita kwenda ngome yake kwa hofu, na wakuu wake wataiogopa bendera, asema Bwana, ambaye moto wake u Sayuni, na tanuru lake li Yerusalemu. Isaya 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Yerusalemu ye kinu ky’onsi eririrangamu amaaso, era baliraba abantu bana nga batambulira omwo.
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.
Basi Nebukadinesari akafika karibu na mdomo wa tanuru ya moto uwakao, akanena, akasema, Shadraka, Meshaki, na Abednego, enyi watumishi wa Mungu aliye juu mno, tokeni, mkaje hapa. Ndipo Shadraka, Meshaki, na Abednego wakatoka kutoka katikati ya moto. Nao wakuu, na maliwali, na maakida, na washauri wa mfalme, wakiwa wamekusanyika pamoja, wakawaona watu hawa, ambao juu ya miili yao moto haukuwa na uwezo; wala hata unywele mmoja wa vichwa vyao haukuunguzwa, wala mavazi yao hayakubadilika, wala harufu ya moto haikuwapita. Ndipo Nebukadinesari akanena, akasema, Ahimidiwe Mungu wa Shadraka, Meshaki, na Abednego, ambaye amemtuma malaika wake, akawakomboa watumishi wake waliomtumaini, nao wamebadili neno la mfalme, na kuitoa miili yao, ili wasimtumikie wala kumwabudu mungu mwingine awaye yote, isipokuwa Mungu wao wenyewe. Danieli 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.
Nebukadinezari maze akora irindi teka. Iryo teka rigereranya iteka rya nyuma ryo mu minsi y’imperuka. Atanga iteka ry’urupfu, iryo, mu mbaraga nke ze zo kugerageza gushyira hejuru Imana yo mu ijuru, mu by’ukuri ari ikigereranyo cy’ubuhanuzi cy’iteka ry’urupfu ryo ku iherezo ry’isi. Nebukadinezari, ugereranya umwami wo ku iherezo ry’isi, ni ikimenyetso cy’abami icumi b’ikiyoka basambana n’indaya y’i Roma. Iteka rikurikiraho muri iyo miterere y’ubuhanuzi ni iteka ry’urupfu, kandi nubwo Nebukadinezari arimo atangaza itangazo rijyanye n’igihe cye, mu by’ukuri aba ahagarariye iteka rya nyuma ry’ubumwe bw’inshuro eshatu bwo mu minsi y’imperuka. Iryo teka ni iteka ry’urupfu ritangira gushyirwa mu bikorwa igihe igihe cy’igeragezwa gifunze, ariko ntirizigera rishyirwa mu bikorwa ku bwoko bw’Imana.
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.
Nĩ ũndũ ũcio ndĩragĩra itua, atĩ andũ othe, na rũrĩrĩ, na thiomi o yothe, arĩa makiuga ũndũ ũrĩa mũhĩtũkĩru igũrũ rĩa Ngai wa Shaduraka, na Meshaka, na Abedinego, nĩmakatemerwo mathakame, na nyũmba ciao ciũgwo irĩĩma rĩa mĩguano; nĩgũkorwo gũtirĩ Ngai ũngĩ ũngĩhota kũhonokia ta ũguo. Hĩndĩ ĩyo mũthamaki agĩtumbĩkĩria Shaduraka, na Meshaka, na Abedinego, bũrũri-inĩ wa Babuloni. Danieli 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”.
Tushili twafikya vino kuandikila murekodi vya kutosha vya sura tatu za kwanza za Danieli ili tuanze kutafakari kwetu juu ya sura ya nne na ya tano, ambazo zinatawaliwa na kanuni ya kinabii ya “kurudia na kupanua”. Danieli sura ya nne hutambulisha mwaka wa 1798 na mwanzo wa mnyama wa nchi, na Danieli sura ya tano hutambulisha sheria ya Jumapili, na mwisho wa mnyama wa nchi anaponena kama joka. Sura hizo mbili zapasa 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.
Em ê gotara bê de em ê berdewam bikin.
“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.
“Belshazzar oahfiah Pasian’ deihna theih ding leh bawl dingin hun tampi piak ahi hi. Ama’ pu Nebuchadnezzar mi sungpan kizaatkhia in a omna amah in mu hi. Kumpipa kisaang takin a suangzahna lungsim pilna, tuapiakpa mah in lakmang a hihna amah in mu hi. Kumpipa a gam pan hawlkhiat in, gamlak saho te tawh lawm a suakna zong amah in mu hi. Ahihhang Belshazzar in nuamkikna leh amah-le-amah pahtawina a itna hangin, ama’ mangngilh ngeilo ding zilna te a nuaisiat sak hi; tualeh Nebuchadnezzar tungah thukhenna lian tak hongtun sakna mawhna te tawh kibang mawhna te amah in zong bawl hi. Hehpihna tawh piak a om hunpha te a suksia a, thutak theihna dingin ama’ khut sungah om hunpha te zang loin a neglik hi. ‘Hukdam ka hihna dingin bang ka bawl ding hiam?’ cih dotna pen, lian ahihhang thupel lo kumpipa in ngaihsak loin a kantan hi.” Bible Echo, April 25, 1898.