Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daneri kɔkɔbii mmienu no gyina hɔ ma Adiyisɛm dunan no ɔbɔfoɔ a ɔtɔ so mmienu no. Enti ɛgyina hɔ ma sɔhwɛ mmiɛnsa no mu deɛ ɛtɔ so mmienu, a wɔde no kyerɛ sɛ aduane ho sɔhwɛ, na ɛno akyi no ba aniwa so sɔhwɛ, na ɛwie wɔ litmus sɔhwɛ mu. Saa sɔhwɛ mmiɛnsa yi nyinaa, a ɛsan yɛ nkɔmhyɛ mu nsɛnkyerɛnneɛ ahodoɔ nso no, wɔwɔ ɔbɔfoɔ a ɔdi kan no asɛm mu wɔ Adiyisɛm dunan mu. Sɛnea ɛte wɔ Adiyisɛm dunan no ɔbɔfoɔ a ɔdi kan no ho no, saa ara nso na Daniel ti a ɛdi kan no kura saa sɔhwɛ mmiɛnsa yi nyinaa.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Ujian kedua, atau pekabaran malaikat kedua, bermula pada akhir ujian pertama. Pasal dua menyusul pasal satu. Penutupan ujian kedua memulai ujian ketiga secara berturut-turut tanpa sela. Jangka waktu yang dilambangkan oleh ujian kedua disimbolkan oleh tujuh puluh tahun masa penawanan Daniel, yang dimulai dengan penaklukan atas Yoyakim dan berakhir pada dekret Koresy. Ketika akhir dari tujuh puluh tahun itu semakin mendekat, Daniel mengenali melalui Firman nubuat Allah bahwa kesudahannya sudah hampir tiba.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Pada tahun pertama pemerintahan Darius, anak Ahasyweros, dari keturunan orang Media, yang telah dijadikan raja atas kerajaan orang Kasdim, pada tahun pertama pemerintahannya itu aku, Daniel, memahami dari kitab-kitab jumlah tahun yang tentangnya firman Tuhan datang kepada nabi Yeremia, bahwa Ia akan menggenapkan tujuh puluh tahun dalam kebinasaan Yerusalem. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel i holim ples bilong ol manmeri bilong God long ol las de em ol i save long mining bilong mak piksa bilong dispela seveni yia bilong kalabus, na dispela save i kamap liklik taim bipo long pinis bilong dispela seveni yia bilong mak piksa. Ol manmeri bilong God i bin kliagut long save long dispela seveni yia bilong kalabus, tasol samting Daniel i holim ples bilong en em save olsem dispela seveni yia i makim dispela profetik taim i stat long Septemba 11, 2001, i go inap long sande lo. Long Daniel, dispela ol yia i pinis long lo tok bilong Sairas, na long ol las de dispela i holim ples bilong sande lo long Yunaidet Stets.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Sejurus sebelum undang-undang Ahad, umat Tuhan dibangkitkan kepada pengertian nubuatan yang diwakili oleh tujuh puluh tahun simbolik. Tahun-tahun simbolik itu bermula dengan Yoyakim, yang melambangkan 11 September 2001, apabila, dengan kedatangan Islam sebagai Malapetaka yang ketiga, malaikat perkasa dalam Wahyu lapan belas turun lalu mengumumkan kejatuhan Babel. Kejatuhan Babel melambangkan pekabaran malaikat yang kedua, dan pada 11 September 2001, tempoh ujian yang kedua bermula bagi mereka yang telah memakan kitab kecil yang tersembunyi yang ada di tangan malaikat itu. Tempoh itu, yang diwakili oleh tujuh puluh tahun simbolik, berlanjutan hingga kepada undang-undang Ahad.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
బుగ్గ ముగింపుకు సమీపించుచుండగా, దార్యావేషు మొదటి సంవత్సరమందు దానియేలు ద్వారా సూచింపబడినట్లు, దేవుని ప్రజలు మృగముని ప్రతిమయొక్క పరీక్షకు మేల్కొల్పబడుదురు. వారు అంతకుముందు మృగముని ప్రతిమయొక్క పరీక్షతో సంబంధమున్న కొన్ని సత్యాలను గ్రహించి యుండిరి; అయితే రెండవ దూత యొక్క ప్రవచనకాలాంతమునకు కాస్త ముందుగా వారు గ్రహించు భాగము చీకటిలో మరుగుపరచబడియుండెను. దానియేలు దేవుని ప్రవచన వాక్యమును అధ్యయనము చేసి, ఆ తరువాత డెబ్బది సంవత్సరముల ప్రాముఖ్యతను గ్రహించినప్పుడు, నెబుకద్నెజరు తన ప్రతిమ-స్వప్నమును గూర్చి చేసిన జీవనమరణ భయమును గ్రహించినప్పుడు తాను ప్రార్థనకు నడిపింపబడినట్లు, ఇక్కడను ప్రార్థనకు నడిపింపబడెను. దానియేలు గ్రంథము తొమ్మిదవ అధ్యాయమందు, దానియేలు గ్రంథము రెండవ అధ్యాయమందున్నట్లే, దానియేలు ప్రార్థించుచుండగా ప్రవచన వెలుగును పొందెను.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
ਦਰਅਸਲ, ਜਦੋਂ ਮੈਂ ਪ੍ਰਾਰਥਨਾ ਵਿੱਚ ਬੋਲ ਹੀ ਰਿਹਾ ਸੀ, ਤਾਂ ਉਹ ਮਨੁੱਖ ਜਿਬਰਾਏਲ, ਜਿਸ ਨੂੰ ਮੈਂ ਸ਼ੁਰੂ ਵਿੱਚ ਦਰਸ਼ਨ ਵਿੱਚ ਵੇਖਿਆ ਸੀ, ਤੇਜ਼ੀ ਨਾਲ ਉੱਡਦਾ ਹੋਇਆ, ਸ਼ਾਮ ਦੀ ਭੇਟ ਦੇ ਸਮੇਂ ਮੇਰੇ ਕੋਲ ਆ ਪਹੁੰਚਿਆ। ਅਤੇ ਉਸ ਨੇ ਮੈਨੂੰ ਸਮਝਾਇਆ, ਅਤੇ ਮੇਰੇ ਨਾਲ ਗੱਲ ਕੀਤੀ, ਅਤੇ ਕਿਹਾ, ਹੇ ਦਾਨੀਏਲ, ਮੈਂ ਹੁਣ ਤੈਨੂੰ ਬੁੱਧੀ ਅਤੇ ਸਮਝ ਦੇਣ ਲਈ ਆਇਆ ਹਾਂ। ਦਾਨੀਏਲ 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Kebijaksanaan dan pengertian” yang diberikan kepada Daniel ketika ia berdoa selaras dengan doanya dalam pasal dua.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Kemudian Daniel pulang ke rumahnya lalu memberitahukan perkara itu kepada Hananya, Misael, dan Azarya, teman-temannya, supaya mereka memohon belas kasihan daripada Allah semesta langit mengenai rahsia ini, agar Daniel dan sahabat-sahabatnya tidak dibinasakan bersama-sama dengan para orang bijaksana yang lain di Babel. Lalu rahsia itu dinyatakan kepada Daniel dalam suatu penglihatan pada waktu malam. Maka Daniel memuji Allah semesta langit. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
ఎదురు ఎదురు పంక్తిగా చూస్తే, దానియేలు యొక్క రెండు ప్రార్థనలు ఒకటే ప్రార్థన. ఈ రెండూ కూడా రెండవ దూత యొక్క దృశ్యపరీక్షను సంకేతాత్మకంగా ప్రతినిధ్యం చేసే చరిత్ర మధ్యలో ఇవ్వబడినవి; ఆ చరిత్ర 2001 సెప్టెంబరు 11 నుండి త్వరలో రానున్న ఆదివార ధర్మశాసనం వరకూ జరుగుతుంది. నెబుకద్నెజరు నుండి సమీపిస్తున్న మరణభయమునకు మధ్య, యిర్మీయా ప్రకటించిన డెబ్బై సంవత్సరముల విషయమైను, మోషే చేసిన “ఏడు సార్లు” ప్రమాణమునుగూర్చిన ప్రవచనజ్ఞానముతోను, దానియేలు లేవీయకాండము ఇరవై ఆరు యొక్క ప్రార్థనను చేస్తూ, దేవుడు బైబిలు ప్రవచనంలోని అంతిమ ప్రవచన రహస్యాన్ని తనకు బయలుపరచునట్లు వేడుకొనెను. అదే యోహాను “యేసు క్రీస్తు ప్రత్యక్షత” అని గుర్తించిన రహస్యం.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Dalam pasal sembilan, Daniel berada pada peralihan antara dua kerajaan. Babel baru saja jatuh ke tangan orang Media dan Persia, sebab itu adalah tahun pertama pemerintahan Darius; dengan demikian, umat Allah ditempatkan pada akhir zaman di titik peralihan yang ditandai dalam pergerakan malaikat pertama dan juga pergerakan malaikat ketiga.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Ms movement Millerite Philadelphian bi sane nto Laodicea n’afọ 1856, na Ms movement Laodicean nke Future for America na-agafe banye na Ms movement Philadelphian ná ngwụsị nke ụbọchị atọ na ọkara ahụ nke ịnọ nwụrụ anwụ n’okporo ámá nke Mkpughe isi nke iri na otu. Nnwale ahụ e dara n’oge Ms movement Philadelphian nke ndị Millerite site n’afọ 1856 ruo 1863 bụ n’ihe metụtara ozizi nke “oge asaa.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
ការសាកល្បងសម្រាប់ចលនាឡាវូឌីសេននៃ Future for America មានទាក់ទងនឹងភាពចាំបាច់ក្នុងការទទួលស្គាល់ស្ថានភាពបែកខ្ចាត់ខ្ចាយរបស់ពួកគេ ហើយបន្ទាប់មកចូលទៅក្នុងការអធិស្ឋាន និងបទពិសោធន៍នៃ លេវីវិន័យ ជំពូក ២៦។ ដានីយ៉ែលស្ថិតនៅក្នុងពេលបម្លាស់ប្ដូររវាងអាណាចក្របាប៊ីឡូន និងអាណាចក្រមេឌូ-ពែរ្ស ហើយមុនពេលបញ្ចប់នៃរយៈពេលចិតសិបឆ្នាំ ដែលត្រូវបានសម្គាល់ដោយក្រឹត្យរបស់ស៊ីរុស។ ចិតសិបឆ្នាំ គឺជាបរិបទសម្រាប់ការអធិស្ឋានរបស់ដានីយ៉ែល ហើយចិតសិបឆ្នាំនេះតំណាងឲ្យ “ប្រាំពីរដង” របស់ម៉ូសេ។ ការអធិស្ឋានទាំងពីររបស់ដានីយ៉ែល ស្របគ្នានឹងពេលបម្លាស់ប្ដូរ ដែលត្រូវបានសម្គាល់ដោយ “ប្រាំពីរដង” នៅក្នុងចលនារបស់ទេវតាទីមួយ ហើយក៏នៅក្នុងចលនារបស់ទេវតាទីបីផងដែរ។
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“ရဟస్య” ဟူ၍ ဒံယေလအား ဖော်ပြတော်မူသောအရာသည် နေဗုခဒ္နက်ဇာ၏ ရုပ်တုနှင့်ဆိုင်သော ဗျာဒိတ်ဖြစ်သည်။ အဆုံးကာလ၌ နေဗုခဒ္နက်ဇာ၏ ရုပ်တုနှင့်ဆိုင်သော “ရဟస్య” သည် ထိုရုပ်တုက နိုင်ငံတော်လေးခုကို မဟုတ်ဘဲ ရှစ်ခုကို ကိုယ်စားပြုကြောင်း ဖြစ်သည်။ ယခင်က “The Eighth is of the Seven” ဟူသော အမျိုးအစားအောက်ရှိ ဆောင်းပါးများတွင် ဤသမ္မာတရားကို တင်ပြပြီးဖြစ်သည်။ ထို “ရဟಸ್ಯ” အတွင်း၌ ခုနစ်ထဲမှဖြစ်သော အဋ္ဌမသည် ရောက်ရှိလာသည့် အကူးအပြောင်းအချိန်နှင့်ဆိုင်သော ဗျာဒိတ်လည်း ပါဝင်သည်။ နေဗုခဒ္နက်ဇာ၏ ရုပ်တုနှင့်ဆိုင်သော “ရဟಸ್ಯ” သည် စစ်မှန်သော ပရိုတက်စတန်တည်းဟူသော ချိုနှင့် ရီပတ်ဘလီကန်ဝါဒ၏ ချိုတို့ ပြန်လည်ထမြောက်ခြင်းကို အတည်ပြုခြင်းဖြစ်သည်။ ထိုပြန်လည်ထမြောက်ခြင်းနှစ်ရပ်စလုံးသည် ချိုတစ်ခုစီသည် အဋ္ဌမဖြစ်သော်လည်း ခုနစ်ထဲမှဖြစ်ကြောင်းကို ဖော်ထုတ်ပြသသည်။ ထို့ပြင် ချိုနှစ်ခုစလုံး၌ ဆဋ္ဌမမှ အဋ္ဌမသို့ ကူးပြောင်းခြင်းသည် မောရှေ၏ “ခုနစ်ကြိမ်” နှင့်ဆက်နွှယ်သော စမ်းသပ်မှုတစ်ရပ်၏ ပရောဖက်ပြုချက်ဆိုင်ရာ အခြေအနေအတွင်း၌ ဖြစ်ပေါ်သည်။ ထိုကူးပြောင်းခြင်းသည် ဒံယေလအားဖြင့် ကိုယ်စားပြုထားသကဲ့သို့၊ အမေရိကန်ပြည်ထောင်စု၌ တနင်္ဂနွေနေ့ဥပဒေ အမိန့်ကို ကိုယ်စားပြုသော ကုရုမင်း၏ အမိန့်တော်မထုတ်ပြန်မီ ချက်ချင်းနီးပါးတွင် ဖြစ်ပေါ်သည်။ ထို့နောက် တနင်္ဂနွေနေ့ဥပဒေ၌ လျင်မြန်သော လှုပ်ရှားမှုများအတွင်း ပုပ်ရဟန်းမင်းအာဏာစနစ်သည်လည်း ပရောဖက်ပြုချက်ဆိုင်ရာ ကူးပြောင်းမှုတစ်ရပ်ကို ဖြတ်သန်းသကဲ့သို့၊ ယင်း၏ သေစေနိုင်သော ဒဏ်ရာသည် ပျောက်ကင်းသွားပြီး၊ ထိုစနစ်သည်လည်း ဒံယေလ အခန်းကြီး ၂ ၌ ဖော်ပြထားသော နေဗုခဒ္နက်ဇာ၏ ရုပ်တုက ကိုယ်စားပြုသကဲ့သို့၊ ခုနစ်ထဲမှဖြစ်သော အဋ္ဌမဦးခေါင်း ဖြစ်လာသည်။
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Oleh sebab itu, Daniel pergi menemui Arioch, yang telah ditetapkan raja untuk membinasakan orang-orang bijaksana Babel; ia pergi dan berkata kepadanya demikian: Janganlah binasakan orang-orang bijaksana Babel; bawalah aku menghadap raja, dan aku akan memberitahukan kepada raja tafsirnya. Lalu Arioch segera membawa Daniel menghadap raja, dan berkata kepadanya demikian: Aku telah menemukan seorang dari antara tawanan Yehuda, yang akan memberitahukan kepada raja tafsir itu. Raja menjawab dan berkata kepada Daniel, yang namanya Beltsyazar, Adakah engkau sanggup memberitahukan kepadaku mimpi yang telah kulihat itu, dan tafsirnya? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Selepas Daniel diberi rahsia itu, kedua-dua namanya dirujuk, yang menandakan bahawa dia mewakili umat perjanjian, yang pada akhir zaman baru sahaja beralih ke dalam gerakan Filadelfia bagi seratus empat puluh empat ribu itu. Dia memperlihatkan tabiat hamba Tuhan dengan memohon agar tiada seorang pun dibunuh kerana ketidakmampuan mereka memahami “rahsia” itu. Tabiatnya dipertentangkan dengan Arioch, seorang hamba Nebukadnezar yang berusaha mendapatkan pengiktirafan daripada raja kerana menemukan Daniel. Kemudian Daniel menandai perbezaan antara pernyataan nubuat yang benar dengan pernyataan orang-orang bijaksana Babel, apabila dia menjawab pertanyaan Nebukadnezar dengan suatu pertanyaan, dan kemudian, tidak seperti Arioch, tidak mengambil kesempatan daripada pemahamannya tentang “rahsia” itu untuk meninggikan dirinya sendiri, melainkan sebaliknya meninggikan Allah semesta langit.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniel menjawab di hadapan raja, katanya, Rahsia yang dituntut oleh raja itu tidak dapat diberitahukan kepada raja oleh orang-orang bijaksana, ahli nujum, ahli sihir, mahupun penilik; Tetapi ada suatu Allah di syurga yang menyatakan segala rahsia, dan yang memberitahukan kepada raja Nebukadnezar apa yang akan berlaku pada hari-hari yang terakhir. Mimpi tuanku, dan penglihatan yang tuanku lihat di atas tempat tidur tuanku, ialah ini. Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel memulakan pembentangannya tentang “rahsia” itu dengan mengenal pastinya sebagai suatu “rahsia” yang menerangkan apa yang akan terjadi pada akhir zaman. Rahsia sejarah tersembunyi tentang tujuh guruh itu mengenal pasti apa yang akan terjadi pada akhir zaman. Patung Nebukadnezar merupakan suatu unsur daripada rahsia akhir zaman yang dimeteraibuka tepat sebelum masa percubaan berakhir. Hal itu dinyatakan tepat sebelum masa percubaan berakhir dalam waktu peralihan apabila kedua-dua tanduk binatang bumi menjadi yang kelapan, yang berasal daripada yang tujuh, sebagaimana diwakilkan oleh Daniel pada tahun pertama Darius.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Ngeunaan maneh, eh raja, dina ranjang maneh timbul pikiran-pikiran dina hate maneh ngeunaan naon anu bakal kajadian engké; sarta Mantenna anu ngungkabkeun sagala rusiah ngébréhkeun ka maneh naon anu bakal kajadian. Tapi ari kaula, rusiah ieu lain diungkabkeun ka kaula lantaran aya hikmat dina diri kaula anu leuwih ti batan sakabéh nu hirup, tapi demi maranéhna anu baris ngabéjaan ta’birna ka raja, sarta supaya maneh terang kana pikiran-pikiran hate maneh. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Даниел со второ сведоштво ја утврдува вистината дека сонот на Навуходоносор се однесува на последните денови, кога вели: „Оној што открива тајни ти објавува што ќе се случи“, „потоа“. Потоа Даниел укажува дека тајната не му била дадена нему, ниту затоа што имал некаква поголема мудрост од кој било друг човек, туку дека „тајната“ му била дадена на Навуходоносор „заради оние што ќе го објават толкувањето“. „Тајната“ била дадена за оние што ќе го изложат „толкувањето“ на сонот пред духовниот цар на Вавилон во последните денови. Тајната била дадена особено за сто четириесет и четирите илјади, зашто „тајната“ е за оние во последните денови што го објавуваат конечниот пад на Вавилон. Потоа Даниел го открива сонот за ликот, кој бил скриен во темнина и кој ја произвел пробата на живот или смрт.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Wena, we Hosi, u vone, kutani waswivo, xifaniso lexikulu. Xifaniso lexi lexikulu, lexi ku vangama ka xona a ku sasekile ngopfu, a xi yimile emahlweni ka wena; kutani xivumbeko xa xona a xi chavisa. Nhloko ya xifaniso lexi a yi endliwile hi nsuku lowunene, xifuva xa xona ni mavoko ya xona hi silivhere, khwiri ra xona ni swirho swa xona swa le henhla hi koporo, Milenge ya xona hi nsimbi, minkondzo ya xona yin’wana hi nsimbi, yin’wana hi vumba. U vone ku fikela loko ku tsemiwa ribye ri huma handle ka mavoko, leri dlayeke xifaniso eminkondzweni ya xona leyi a yi ri ya nsimbi ni vumba, kutani ri yi pfotlosa. Kutani nsimbi, vumba, koporo, silivhere ni nsuku swi tlhela swi pfotlosiwa hinkwaswo swin’we, swi fana ni mungu wa le swivandleni swa ku hula hi nkarhi wa ximumu; kutani moya wu swi rhwala wu swi yisa ekule, lerova ku nga ha kumiwi ndhawu ya swona; kutani ribye leri dlayeke xifaniso ri hundzuka ntshava leyikulu, ri tata misava hinkwayo. Leri i lorho; kutani hi ta byela hosi nhlamuselo ya rona emahlweni ka hosi. Daniele 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Mimpi Nebukadnezar mengenal pasti kerajaan-kerajaan dalam nubuatan Alkitab dari zamannya hingga ke akhir zaman, apabila seratus empat puluh empat ribu orang, yang dilambangkan oleh Daniel dalam penyampaiannya kepada Nebukadnezar, dan oleh batu yang terungkil bukan dengan tangan, yang membinasakan kerajaan-kerajaan duniawi yang dilambangkan dalam patung itu, yang kemudian menjadi sebuah gunung yang memenuhi seluruh bumi. Mimpi itu adalah mengenai akhir zaman, pada titik peralihan nubuatan apabila rahsia nubuatan yang terakhir dinyatakan kepada seratus empat puluh empat ribu orang itu.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Ka a tshaeno ya lonaka lwa nnete lwa Boprostanta, ka jalo ba rwala molaetsa wa moengele wa boraro go ya lefatsheng le le swang. Molaetsa oo o gola go nna selelo se se kwa godimo ka nako ya molao wa Tshipi mo United States, fa letshwao la sebatana le patelediwa. Pele ga taelo eo, bao ba emetsweng ke Daniele mo metlheng ya bofelo ba tshwanetse go lebana le teko ya setshwantsho sa sebatana. Teko eo ke teko ya pono, mme e batla gore ditshikinyo tsotlhe tse di tlhagisang taelo ya molao wa Tshipi di bonwe ke bao ba emetsweng ke Daniele. Ba a lekwa gore go lemogwe gore a ba tlhophile mokgwa wa tsotlhe wa bomodimo o o ba letlang go bona teko ya setshwantsho e e fitlhegileng mo lefifing. Teko ya bone e akaretsa go ikokobetsa ka namana le boipolelo. E akaretsa go amogela gore Daniele o ne a newa tlhaloganyo mo ditorong le mo diponatshegelong, gonne fa ba gana go utlwa lentswe la ga Daniele le le goang mo nageng, go ntse fela jaaka bao ba mo metlheng ya ga Keresete ba ileng ba gana molaetsa wa ga Johane Mokolobetsi.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Saudari White memaklumkan kepada kita bahawa kitab Daniel dan Wahyu saling melengkapi, dan perkataan “melengkapi” yang beliau gunakan bererti membawa kepada kesempurnaan. Pada penghujung bulan Julai 2023, Singa dari suku Yehuda mula membuka meterai Wahyu Yesus Kristus sebagaimana yang telah dijanjikan-Nya untuk dilakukan sejurus sebelum masa percubaan berakhir. Dengan berbuat demikian, Dia mengenal pasti kebenaran-kebenaran alkitabiah yang sebelumnya telah difahami dengan betul, tetapi yang kini harus difahami dalam konteks hari-hari terakhir.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Salah satu kebenaran itu ialah dua saksi dalam Wahyu sebelas. Yang lain ialah sejarah yang merupakan penggenapan yang sempurna dari “tujuh guruh” dalam Wahyu sepuluh. Ia telah mengemukakan kebenaran-kebenaran dari garis-garis reformasi yang suci yang berbicara tentang kekecewaan pada 18 Juli 2020. Ia telah menggunakan empat tanda jalan yang terdapat dalam setiap garis reformasi yang suci, yang menggambarkan sejarah pemberian kuasa kepada pekabaran pertama hingga penghakiman, dengan cara yang sampai sekarang belum pernah dikenali. Daniel pasal dua membawa banyak dari konsep-konsep ini kepada kesempurnaan, meskipun kebenaran-kebenaran yang mendalam ini tersembunyi dalam kegelapan bagi mereka yang menolak untuk memakan metodologi yang diidentifikasi sebagai Alfa dan Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Dalam menutup pengajian Daniel fasal dua ini, kita akan merumuskan dan menghubungkan beberapa kebenaran dan penanda jalan yang disempurnakan oleh Daniel fasal dua. Dengan berbuat demikian, kita mengenal pasti bahawa rahsia yang dinyatakan kepada Daniel dalam penglihatan malam itu mewakili kebenaran-kebenaran ini.
We will set forth the summary and conclusion in the next article.
Өмхи дэх өгүүлэлд бид хураангуй болон дүгнэлтийг толилуулна.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“প্রভুর নিজস্ব নিযুক্ত কার্যকারিণী উপায়সমূহ আছে, যেগুলির মাধ্যমে তিনি মানুষের ভ্রান্তি ও পশ্চাদপসরণে তাদের সম্মুখীন হন। তাঁর বার্তাবাহকদের প্রেরণ করা হয় এই জন্য যে, তারা সরল ও স্পষ্ট সাক্ষ্য বহন করে মানুষকে তাদের তন্দ্রাচ্ছন্ন অবস্থা থেকে জাগ্রত করবে এবং জীবনদায়ক অমূল্য বাক্যসমূহ—পবিত্র শাস্ত্র—তাদের বোধগম্যের জন্য উন্মুক্ত করবে। এই ব্যক্তিরা কেবল প্রচারক হবেন না, বরং হবেন পরিচারক, আলোকবাহক, বিশ্বস্ত প্রহরী, যারা আসন্ন বিপদ প্রত্যক্ষ করবে এবং লোকদের সতর্ক করবে। তাদের আন্তরিক উৎসাহে, বিচক্ষণ কৌশলে, ব্যক্তিগত প্রয়াসে—সংক্ষেপে, তাদের সমগ্র পরিচর্যায়—খ্রিষ্টের সদৃশ হতে হবে। তাদের ঈশ্বরের সঙ্গে এক জীবন্ত সংযোগ থাকতে হবে, এবং পুরাতন ও নতুন নিয়মের ভাববাণীসমূহ ও ব্যবহারিক শিক্ষাগুলির সঙ্গে এমনভাবে সুপরিচিত হতে হবে, যেন তারা ঈশ্বরের বাক্যের ভাণ্ডারগৃহ থেকে নূতন ও পুরাতন বিষয় বের করে আনতে পারে।” টেস্টিমোনিজ, খণ্ড ৫, ২৫১।