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.

Lentšu “iri”, le le hwetšwago fela ka Testamenteng ya Kgale ka pukung ya Daniele, ka mehla le tswalanywa le mohuta o itšego wa kahlolo. Kgaolong ya boraro le emela molao wa Lamorena, ka kgatelelo godimo ga seka se se emelwago ke Shadrach, Meshach le Abednego.

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.

Di bab empat, itu melambangkan tibanya amaran pekhabaran malaikat pertama pada tahun 1798. Apabila digunakan kali kedua dalam bab empat, itu melambangkan pembukaan penghakiman penyiasatan pada 22 Oktober 1844. Dalam bab empat, dua penggunaan perkataan “jam” melambangkan sejarah pekhabaran malaikat pertama dan kedua dari tahun 1798 hingga 1844. Sejarah itu ialah sejarah tujuh guruh dalam Wahyu sepuluh. Tujuh guruh itu dilambangkan oleh dua kali perkataan “jam” digunakan dalam bab empat, dan oleh itu juga melambangkan sejarah malaikat ketiga dari 1989 hingga undang-undang Hari Ahad yang bakal tiba tidak lama lagi.

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.

Ta chapter five, ka thumal “hour” pawh Sunday law a entîr leh bawk, mahse chutah chuan Bible hrilhlâwkna ram rukna tawp, United States, chu Bible hrilhlâwkna ram hmasa ber, Babylon, tawp hmanga entîr angin a tâwpna lam chu a sawi hle. Chapter three-ah chuan mei furnes-ah ensign chungchâng chu ngaihvenna ber a ni a, nimahsela chapter five-ah chuan ngaihvenna ber chu Belshazzar tawpna leh amah bik rorêlna chungchângah a awm, mahse a tâwpah Daniel chu thawnthu-ah a lo lang ve ta a, ensign entîrtu angin.

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.

Pada undang-undang hari Minggu, “jam” pentahbisan Nebukadnezar dan kematian Belsyazar digambarkan. “Jam” yang digambarkan sebagai pembukaan penghakiman dalam pasal empat menandai pembukaan penghakiman penyiasatan pada 22 Oktober 1844, dan juga menandai pembukaan penghakiman eksekutif pada undang-undang hari Minggu. Baik pembukaan kitab-kitab penghakiman di tempat kudus surgawi pada 22 Oktober 1844, mahupun permulaan penghakiman Allah yang didatangkan ke atas mereka yang telah menolak keselamatan, pada permulaan penghakiman eksekutif pada undang-undang hari Minggu amaran bagi salah satu daripada dua penghakiman yang mendekat itu digambarkan dalam Daniel pasal empat melalui penggunaan pertama perkataan “jam,” dan permulaan sebenar salah satu daripada dua jenis penghakiman itu digambarkan oleh penggunaan kedua perkataan “jam” dalam pasal empat.

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.

Istilah tata bahasa bagi perkataan “jam” sebagaimana digunakan oleh Daniel ialah bahawa ia merupakan suatu “polisemi”. Polisemi ialah suatu perkataan yang mempunyai pelbagai definisi yang semuanya dapat dihimpunkan di bawah tajuk yang sama. Kelima-lima kali Daniel menggunakan perkataan “jam”, semuanya merujuk kepada penghakiman, tetapi masing-masing membicarakan aspek-aspek yang berbeza sama ada mengenai penghakiman pembalasan Allah, yang disebut sebagai penghakiman pelaksanaan-Nya, atau penghakiman penyiasatan Allah, di mana Dia menentukan siapa yang akan atau tidak akan diselamatkan. Sama ada penghakiman penyiasatan yang bermula pada 22 Oktober 1844, atau penghakiman pelaksanaan yang bermula pada undang-undang Ahad yang akan segera datang, kedua-dua penghakiman itu bersifat progresif. Penghakiman pembalasan Allah, atau penghakiman pelaksanaan-Nya, bermula pada undang-undang Ahad dan meningkat secara beransur-ansur, akhirnya mencapai penutupan masa percubaan manusia dan tujuh malapetaka yang terakhir.

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.

Kha Daniel chapta five de pyndonkam ia ka kyntien “hour,” ban pyni nuksa ia ka jingbishar jong U Blei ha ka bor synshar, kumba la mih dur ha ka jingïap jong u Belshazzar, bad ha ka jingïkut jong ka jaitbynriew kaba u synshar.

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.

Ka nako yeo gwa tšwelela menwana ya seatla sa motho, ya ngwala ka pele ga sehlomapone godimo ga lepola la leboto la mošate wa kgoši; gomme kgoši ya bona karolo ya seatla seo se ngwadilego. Daniele 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.

Kiamat pelaksanaan bermula pada undang-undang Ahad, yang juga dilambangkan oleh pentahbisan patung emas Nebukadnezar, tetapi “saat” itu lebih berkaitan dengan pelepasan umat Tuhan dalam krisis yang ditimbulkan pada undang-undang Ahad. Kiamat pelaksanaan terhadap pelacur Tirus, dan juga terhadap Amerika Syarikat, bermula pada undang-undang Ahad, iaitu “saat” yang menjadi lambang penghakiman dalam kitab 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.

Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi vadyari va swidyoho swa yena, ni leswaku mi nga amukeli makhombo ya yena. Hikuva swidyoho swa yena swi fikelela etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakelani hilaha na yena a mi hakeleke hakona, mi n’wi engetela kambirhi hi mpimo wa mintirho ya yena; endzheleni leyi a yi tatiseke, n’wi tatelani kambirhi. Leswi a titonwiseke hakona ni ku hanya hi vuhumelerisi, n’wi nyikeni ku xaniseka ni gome hi mpimo wolowo; hikuva u vula embilwini ya yena, a ku: Ndzi tshame ndzi ri hosi ya xisati, a ndzi noni, naswona a ndzi nga ka ndzi nga voni gome. Hikokwalaho makhombo ya yena ma ta ta hi siku rin’we, rifu, ni ku rila, ni ndlala; naswona u ta hisiwa hi ndzilo hi ku helela; hikuva u ni matimba Hosi Xikwembu lexi n’wi endlaka vuavanyisi. Kutani tihosi ta misava, leti endleke vuoswi na yena, ti tlhela ti hanya hi vuhumelerisi na yena, ti ta n’wi rilela, ti n’wi vahela, loko ti vona musi wa ku hisiwa ka yena, ti yima ekule hikwalaho ka ku chava ku xaniseka ka yena, ti ku: Yowee, yowee, muti lowukulu Babilona, muti lowukulu wa matimba! hikuva ku avanyisiwa ka wena ku tile hi awara yin’we. Nhlavutelo 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.

Molao wa Sontaga mo United States, o e leng tshimologo ya katlholo ya phethahatso, e bile e le ya tswelopele, o simologa mo “oureng” eo bana ba Modimo ba ba sa ntseng ba le mo Babelona ba bidiwang go tswa ka folaga. Ke “oura” eo katlholo e welang mo go “motse o mogolo oo, Babelona”. Katlholo ya gagwe, e e emelwang ke lefoko “oura,” e akaretsa paka e ka yone letsomane le lengwe la Modimo le bidiwang go tswa mo Babeloneng.

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.

Monna mo letsatsing leo go tla ba le modu wa Jese, o o tla emang e le sesupo sa ditšhaba; Baditšhaba ba tla o batla; mme boikhutso jwa gagwe bo tla nna jwa kgalalelo. Mme go tla diragala mo letsatsing leo, gore Morena o tla otlolola seatla sa gagwe gape la bobedi go busetsa masalela a batho ba gagwe a a tla bong a setse, go tswa kwa Asiria, le kwa Egepeto, le kwa Pathirose, le kwa Kushe, le kwa Elame, le kwa Shinara, le kwa Hamathe, le kwa ditlhaketlhakeng tsa lewatle. Mme o tla tlhomamisa sesupo bakeng sa ditšhaba, a phuthe ba ba lelekilweng ba Iseraele, mme a kokoanye ba ba gasameng ba Juda go tswa dikhutlong tse nnè tsa lefatshe. Isaia 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.

Tuhanu amahan-amahan a Babilon pinaagi sa kalihokan sa nahaunang manulonda niadtong 1844, ug ang ikaduhang manulonda nianang kasaysayan pagasublihon sa kataposang mga adlaw, sa dihang “ang Ginoo magabutang pag-usab sa ikaduhang higayon sa iyang kamot aron sa pagbawi sa salin sa iyang katawhan.” Ang salin sa katawhan nga iyang “pag-usab” gitawag paggawas, dili mao ang bandila; kay ang bandila mao ang “gamut ni Jesse,” nga mitindog ingon nga “bandila” nga “pangitaon sa mga Hentil.” Sa ikaduhang higayon, pagatawgon sa Dios ang mga nasod paggawas sa Babilon.

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.

Nye alikola nde na koyanganisa liboso “baoyo babenganaki ya Yisraele,” oyo bazali “baoyo bapalangani ya Yuda,” mpe oyo bazali koya “uta na basonge minei ya mokili,” tango bakoyanganisama elongo na nsuka ya mikolo misato na ndambo ya kolala bakufi na balabala ya Emoniseli mokapo ya zomi na moko, oyo ekati kati na lobwaku ya Ezekiele ya mikuwa ekufi mpe ekauki.

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.

“Jam” ketika penghakiman eksekutif bermula bagi “Babel”, “kota yang besar” itu, ialah “jam” yang sama dengan “gempa bumi yang dahsyat” dalam Wahyu sebelas. Penghakiman eksekutif Allah bermula pada “jam” itu, kerana dalam Wahyu fasal sebelas, terdapat tujuh ribu orang yang dibunuh pada “jam” gempa bumi itu. Tujuh ribu itu dilambangkan oleh “orang-orang yang paling perkasa” Nebukadnezar, yang mati ketika mencampakkan Sadrakh, Mesakh, dan Abednego ke dalam dapur api yang telah dipanaskan “tujuh kali” lebih daripada biasa. Dalam Revolusi Perancis, “tujuh ribu” itu melambangkan golongan diraja Perancis, atau orang-orang perkasanya. Bukan sahaja Belsyazar dibunuh dalam fasal lima, tetapi tenteranya juga dimusnahkan. “Jam” hukum hari Ahad memulakan penganiayaan yang dilambangkan oleh umat Allah dicampakkan ke dalam dapur api, tetapi ia juga menandakan permulaan penghakiman eksekutif Allah atas kota besar Babel.

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.

Ieyo ni yo kandi “saha” y’umutingito ukomeye wo mu Ibyahishuwe igice cya cumi na kimwe, ubwo amagufwa yari yarapfuye mbere, yiciwe mu muhanda n’inyamaswa yavuye ikuzimu, azamurwa ajyanwa mu ijuru nk’ikimenyetso. Aho ni na yo kandi “saha” imwe iyo Marira ya gatatu, ari na yo mpanda ya karindwi, ivuzwa. Mpanda ya karindwi ni yo Marira ya gatatu, kandi umugambi w’uwo mpanda wa nyuma w’Amarira si uwo kuzana urubanza gusa ku bahatira kuramya ku Cyumweru, ahubwo ni no kurakaza amahanga. Marira ya gatatu, mpanda ya karindwi, no kurakazwa kw’amahanga, byose ni ibimenyetso bivuga ku ruhare rw’ubuhanuzi rwa Islamu, kandi byose bishyirwa muri “saha” y’uwo mutingito ukomeye.

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.

Bona ba utloa lentsoe le leholo le tsoang leholimong le re ho bona: Tloong holimo mona. Ba nyolohela leholimong ka leru, ’me lira tsa bona tsa ba bona. Ka hora eona eo ha eba le tšisinyeho e kholo ea lefatše, karolo ea leshome ea motse ea oa, ’me tšisinyehong eo ha bolaoa batho ba likete tse supileng; ba setseng ba tšoha, ’me ba tlotlisa Molimo oa leholimo. Mahlohonolo a bobeli a fetile; ’me bonang, mahlomola a boraro a tla kapele. Eaba lengeloi la bosupa lea letsa; ’me ha eba le mantsoe a maholo leholimong a reng: Mebuso ea lefatše lena e fetohile mebuso ea Morena oa rōna le ea Kreste oa hae; ’me o tla busa ka ho sa feleng le mehla le mehla. Baholo ba mashome a mabeli a metso e mene, ba neng ba lutse pel’a Molimo literoneng tsa bona, ba itihela fatše ka lifahleho tsa bona, ’me ba rapela Molimo, ba re: Rea u leboha, Morena Molimo o Matla ’Ohle, ea leng teng, ea neng a le teng, le ea tlang; hobane u inkile matla a hao a maholo, ’me ua busa. Lichaba tsa halefa, ’me khalefo ea hao e fihlile, le nako ea bafu, hore ba ahloloe, le hore u fe moputso bahlanka ba hao baprofeta, le bahalaleli, le ba tšabang lebitso la hao, ba banyenyane le ba baholo; le hore u timetse ba timetsang lefatše. Tšenolo 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.

Amathambo afileyo kaHezekeli akhuphukela “ezulwini ngefu; futhi izitha” zabo ziyababona “bona” “ngehora” lapho umculo kaNebukhadinezari uqala ukukhala, futhi isifebe saseTire siqala ukucula, futhi u-Israyeli oyisihlubuki eqala ukudansa. U-Israyeli oyisihlubuki umelela umprofethi wamanga, inkosi uNebukhadinezari iyidrako, futhi isifebe saseTire siyisilo. Umdanso uvezwa ngabaprofethi bakaBhali nabaprofethi besihlahla endabeni ka-Eliya. Wabuye wavezwa nangomdanso kaSalome, indodakazi kaHerodiya. UBhali ungunkulunkulu wamanga wesilisa, kanti u-Ashitaroti ungabaprofethi besihlahla, okuyinkulunkulu yesifazane. Ndawonye bamele ukuhlanganiswa kwebandla (owesifazane) nombuso (owesilisa). Ndawonye bamele umprofethi wamanga wase-United States. USalome ukhomba ukuthi umprofethi wamanga uyindodakazi yeRoma, omfanekiso wayo uwukuhlanganiswa kwebandla nombuso e-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.

Oi, long adan miin tip tipal Kaldia koot ogelek, kogois enek Judia. Kwi duk adan inorik Nebukadnesar, “O king, ngudong lobo aman. Inin, O king, onbi ki-ruk, me ngin ngitak kirel e cornet, flute, harp, sackbut, psaltery, kede dulcimer, kede gwok musik duto, en aa woro piny ka luongo kitabu gold: to ngat mo ma pe oworo piny ka pe oluongo, en ki-rwako iye dier mar mach molyo. Tye Judia moko ma in iketo malo i kom tic pa province mar Babilon, Shadrach, Meshach, gi Abednego; jo man, O king, pe gimedo in: pe gitiyo ne jokwoi, kede pe giluongo kitabu gold ma in iketo.” Daniel 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Masa “jam” itu, musuh-musuh Sadrakh, Mesakh, dan Abednego melihat bahawa mereka menolak tanda binatang itu, lalu mereka menghadap raja untuk memohon agar hukuman yang telah ditetapkan itu dilaksanakan. Pada “jam” itu, undang-undang Ahad, yang merupakan goncangan yang berhadapan dengan binatang bumi itu (gempa bumi), menzahirkan murka dan kedahsyatan Nebukadnezar.

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.

Oho Nebukadnesara a te ĝer atalat-a mesha a doro, a salana tsan i Shadraka, Meshaka, d Abednego. Oho yesh salanaha qadam i t'sara. Daniel 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.

Penderitaan yang dilancarkan terhadap dua saksi Allah (Shadrach, Meshach dan Abednego) terjadi ketika mereka enggan sujud, atau sebagaimana dikenal pasti dalam Wahyu sebelas—mereka berdiri di atas kaki mereka.

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.

ហើយក្រោយពីបីថ្ងៃកន្លះ ព្រះវិញ្ញាណនៃជីវិតមកពីព្រះ បានចូលមកក្នុងពួកគេ ហើយពួកគេក៏ឈរឡើងលើជើងរបស់ខ្លួន; ហើយសេចក្ដីភ័យខ្លាចយ៉ាងខ្លាំងក៏បានធ្លាក់លើអ្នកទាំងឡាយដែលបានឃើញពួកគេ។ ហើយពួកគេបានឮសំឡេងដ៏ខ្លាំងមួយពីស្ថានសួគ៌ និយាយមកកាន់ពួកគេថា «ចូរឡើងមកទីនេះ»។ ហើយពួកគេបានឡើងទៅស្ថានសួគ៌ក្នុងពពកមួយ; ហើយពួកសត្រូវរបស់ពួកគេបានឃើញពួកគេ។ វិវរណៈ 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.

Нүх үхэгүй, тэд Езекиелийн хүчирхэг цэргийн адил хөл дээрээ зогсдог. Тэд АНУ-д сүм ба төрийн холбоо байгуулагдаж буйг эсэргүүцэн гэрчилдэг лацдах мэдээг хүлээн авч, улмаар тунхаглах үедээ зогсдог бөгөөд удахгүй ирэх Ням гаргийн хуулийн талаар сэрэмжлүүлж, Бурханы хариу шийтгэлийн шүүлт гурав дахь Гаслангийн Исламаар дамжин биелэх гэж байгааг тодорхойлдог. Шөнө дундын хашхирааны мэдээ нь хоёрдугаар бүлэгт Даниелд илчлэгдсэн “нууц”-аар төлөөлөгддөг бөгөөд Бурханы эцсийн өдрийн ард түмэн тэрхүү “үнэн”-д бат суурьших үедээ тэд ойртон ирж буй газар хөдлөлтөд чичирч, ганхахгүй, бас ганхаж ч үл чадна.

“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.

“Kerja di Battle Creek adalah menurut tatanan yang sama. Para pemimpin di sanatorium itu telah bergaul dengan orang-orang yang tidak percaya, menerima mereka ke dalam dewan-dewan mereka, sedikit banyaknya, tetapi hal itu sama seperti bekerja dengan mata tertutup. Mereka tidak memiliki kepekaan rohani untuk melihat apa yang sewaktu-waktu akan menimpa kita. Ada suatu roh keputusasaan, peperangan, dan pertumpahan darah, dan roh itu akan meningkat sampai pada penutupan zaman itu sendiri. Segera sesudah umat Allah dimeteraikan pada dahi mereka—itu bukanlah meterai atau tanda apa pun yang dapat dilihat, melainkan suatu penetapan dalam kebenaran, baik secara intelektual maupun rohani, sehingga mereka tidak dapat digoncangkan—segera sesudah umat Allah dimeteraikan dan dipersiapkan bagi penggoncangan itu, hal itu akan datang. Sesungguhnya, itu bahkan sudah mulai. Penghakiman-penghakiman Allah sekarang sedang menimpa negeri ini, untuk memberi kita amaran, supaya kita dapat mengetahui apa yang akan datang.” Manuscript Releases, volume 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.

ការបោះត្រា​តំណាង​ឲ្យ​សញ្ញា​មួយ ដែល​នៅ​ដើម​មនុស្ស​មិន​អាច​មើល​ឃើញ​បាន ប៉ុន្តែ​បន្ទាប់​មក មនុស្ស​គ្រប់​គ្នា​នឹង​មើល​ឃើញ​វា។ នៅ​ពេល​ប្រជារាស្ត្រ​របស់​ព្រះ​ទទួល​យក​សារ​នៃ​សម្រែក​កណ្ដាល​អធ្រាត្រ ដែល​ត្រូវ​បាន​តំណាង​ដោយ «អាថ៌កំបាំង» ដែល​បាន​បើក​សម្ដែង​ដល់​ដានីយ៉ែល​នៅ​ក្នុង​ជំពូក​ទី​ពីរ នោះ​ពួក​គេ​បាន​ទទួល​យក «អាថ៌កំបាំង» នៃ​រូប​សត្វ​សាហាវ ដែល​នាំ​ទៅ​ដល់​សញ្ញា​របស់​សត្វ​សាហាវ ជា​អ្វី​ដែល​នាំ​មក​នូវ​ការ​ជំនុំ​ជម្រះ​របស់​ព្រះ ដែល​ត្រូវ​បាន​អនុវត្ត​តាម​រយៈ​សាសនា​អ៊ីស្លាម។ ការ​នេះ​កើត​ឡើង​នៅ​ក្នុង​ពេល​មួយ ដែល «វិញ្ញាណ​នៃ​ការ​អស់​សង្ឃឹម នៃ​សង្គ្រាម និង​ការ​បង្ហូរ​ឈាម» កំពុង​កើន​ឡើង។ ពេល​នោះ​គឺ​ឥឡូវ​នេះ។ វា​កើត​ឡើង​នៅ​ពេល​ដែល​មេដឹកនាំ​នៃ​អាឌវិនទីសមិន​អាច​មើល​ឃើញ ដោយ​សារ​ភាព​ខ្វាក់​របស់​ឡាវឌីសេ។ ក្នុង​អំឡុង​ដំណើរ​ការ​បោះត្រា ដែល​ត្រូវ​បាន​បញ្ចប់​នៅ​សម្រែក​កណ្ដាល​អធ្រាត្រ ត្រា​នោះ​ត្រូវ​បាន​បោះ​លើ​ថ្ងាស​របស់​ព្រហ្មចារី​មាន​ប្រាជ្ញា ប៉ុន្តែ​មិន​អាច​មើល​ឃើញ​បាន​ទេ។ សាដ្រាក់ មេសាក់ និង​អាបេឌនេកោ តំណាង​ឲ្យ​អ្នក​ទាំងឡាយ​ដែល​បាន​តាំង​លំនឹង​ក្នុង​សេចក្ដី​ពិត ដូច​ដែល​បាន​បង្ហាញ​តាម​រយៈ​សន្ទនា​របស់​ពួក​គេ​ជាមួយ​នេប៊ូក្នេសារ។

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.

Nebukadnesar bersabda dan berkata kepada mereka, “Benarkah demikian, hai Sadrakh, Mesakh, dan Abednego? Tidakkah kamu beribadah kepada dewa-dewaku dan tidak menyembah patung emas yang telah kudirikan? Sekarang, jika kamu bersedia, maka pada saat kamu mendengar bunyi sangkakala, suling, kecapi, sambuka, gambus, dan serunai, serta segala jenis bunyi-bunyian, kamu sujud menyembah patung yang telah kubuat itu; baiklah. Tetapi jika kamu tidak menyembah, pada saat itu juga kamu akan dicampakkan ke tengah-tengah perapian yang menyala-nyala; dan siapakah Allah itu yang akan melepaskan kamu dari tanganku?” Sadrakh, Mesakh, dan Abednego menjawab dan berkata kepada raja, “Hai Nebukadnesar, kami tidak perlu memberi jawab kepadamu dalam hal ini. Jika demikian halnya, Allah kami yang kami sembah sanggup melepaskan kami dari perapian yang menyala-nyala itu, dan Ia akan melepaskan kami dari tanganmu, ya raja. Tetapi jika tidak, ketahuilah olehmu, ya raja, bahwa kami tidak akan beribadah kepada dewa-dewamu dan tidak akan menyembah patung emas yang telah kaudirikan.” Daniel 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Pheto moo ba bararo ba ba tshwanelwang ba tla bonatsha sekano sa Modimo se se ka bonwang. Ke fela bao kwa pele ba nang le sekano mo teng ga bone se se sa bonweng, ba ba tla amegang mo go bonatsheng sekano sa Modimo mo nakong e se tshwanetseng go bonwa ka yone.

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.

네부갓네살이 크게 분노하여 사드락과 메삭과 아벳느고를 향한 얼굴빛이 변하니라. 그러므로 그가 말하여, 풀무를 평소에 달구던 것보다 칠 배나 더 뜨겁게 하라고 명하였고, 또 그의 군대 가운데 가장 용맹한 자들을 명하여 사드락과 메삭과 아벳느고를 결박하여 타는 풀무불 가운데 던지게 하였더라. 이에 이 사람들이 그들의 겉옷과 속옷과 모자와 그 밖의 옷을 입은 채로 결박되어 타는 풀무불 한가운데 던져졌더라. 왕의 명령이 엄하고 풀무가 심히 뜨거웠으므로, 사드락과 메삭과 아벳느고를 붙들어 올린 그 사람들은 불꽃에 죽임을 당하였더라. 그러나 이 세 사람, 곧 사드락과 메삭과 아벳느고는 결박된 채 타는 풀무불 한가운데로 떨어졌더라. 그때에 느부갓네살 왕이 놀라 급히 일어나 그의 모사들에게 말하여 이르되, 우리가 결박한 세 사람을 불 가운데 던지지 아니하였느냐? 그들이 왕께 대답하여 이르되, 참으로 그러하나이다, 왕이여. 왕이 대답하여 이르되, 보라, 내가 보니 네 사람이 결박되지 아니한 채 불 가운데서 다니는데도 상함이 없고, 그 넷째의 모양은 하나님의 아들과 같도다. 다니엘 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.

Dua saksi, yang dilambangkan oleh Shadrach, Meshach, dan Abednego, kemudian akan ditinggikan sebagai panji, dan sesudah itu meterai itu akan terlihat.

“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.

“Omulimo gw’Omwoyo Omutukuvu kwe kulumiriza ensi olw’ekibi, n’olw’obutuukirivu era n’olw’omusango. Ensi esobola okulabulwa bw’elaba abo abakkiriza amazima nga batukuzibwa olw’amazima, nga bakolera ku misingi egy’awaggulu era emitukuvu, nga balaga mu ngeri ey’awaggulu, ey’ekitiibwa, olunyiriri olw’enjawulo wakati w’abo abakwata ebiragiro bya Katonda, n’abo ababirinnyirira n’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga enjawulo wakati w’abo abalina akabonero ka Katonda, n’abo abakwata olunaku olw’okuwummula olw’obulimba. Ekigezo bwe kirijja, kiriragibwa bulungi ekimanyiddwa ng’akabonero k’ensolo kye kiri. Kwe kukuuma Ssande. Abo ab’oluvannyuma lw’okuwulira amazima, abeeyongera okussa olunaku luno mu kitiibwa ng’olutukuvu, beetikka omukono gw’omuntu w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. 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.

Pada waktu undang-undang Ahad, Amerika Syarikat akan berpaling kepada Pertubuhan Bangsa-Bangsa Bersatu untuk melaksanakan pekerjaannya yang bernubuat. Ia akan menipu dunia melalui mukjizat-mukjizat yang dilakukannya, sebagaimana dilambangkan oleh tarian Salome. Sementara ia melakukan tarian penipuannya, pelacur Tirus akan menyanyikan nyanyiannya, dan orkestra Nebukadnezar akan memainkan muzik itu. Amerika Syarikat memimpin dalam memaksa dunia menerima nyanyian itu, dan sujud di hadapan patung itu.

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.

လည်းကောင်း၊ ငါသည် အခြားသော သားရဲတစ်ကောင်ကို မြေကြီးထဲမှ တက်လာသည်ကို မြင်၏။ ထိုသားရဲ၌ သိုးသငယ်ကဲ့သို့သော ဦးချိုနှစ်ချောင်းရှိ၍၊ နဂါးကဲ့သို့ စကားပြောလေ၏။ ထိုသားရဲသည် မိမိရှေ့၌ရှိသော ပဌမသားရဲ၏ အာဏာအစွမ်းအလုံးစုံကို အသုံးပြု၍၊ မြေကြီးနှင့် ထိုအထဲ၌ နေထိုင်သောသူတို့ကို သေစေသော အနာရောဂါကင်းပျောက်ပြီးသော ပဌမသားရဲကို ကိုးကွယ်စေလေ၏။ ထိုသားရဲသည် ကြီးမားသော နိမိတ်အံ့ဖွယ်တို့ကို ပြု၍၊ လူတို့၏ မျက်မှောက်၌ ကောင်းကင်မှ မီးကိုပင် မြေကြီးပေါ်သို့ ဆင်းစေလေ၏။ ထို့ပြင် သားရဲ၏ မျက်မှောက်၌ ပြုရန် အာဏာရရှိသော ထိုအံ့ဖွယ်နိမိတ်များအားဖြင့် မြေကြီးပေါ်၌ နေထိုင်သောသူတို့ကို လှည့်ဖြားလေ၏။ ထိုသို့ဖြင့် မြေကြီးပေါ်၌ နေထိုင်သောသူတို့အား၊ ဓားဒဏ်ရာခံရသော်လည်း အသက်ရှင်သော ထိုသားရဲအတွက် ရုပ်တုတစ်ခု ပြုလုပ်ကြရန် ဆိုလေ၏။ ထိုသားရဲသည် သားရဲ၏ ရုပ်တုအား အသက်ပေးရန် အာဏာရရှိသဖြင့်၊ သားရဲ၏ ရုပ်တုသည် စကားပြောနိုင်ရုံသာမက၊ သားရဲ၏ ရုပ်တုကို မကိုးကွယ်သောသူ အပေါင်းတို့ကိုလည်း သတ်စေရန် ဖြစ်စေလေ၏။ ထို့ပြင် လူအပေါင်းတို့အား၊ အသေးအကြီး၊ ချမ်းသာဆင်းရဲ၊ လွတ်လပ်သူနှင့် ကျွန်ဖြစ်သူ မရွေး၊ လက်ယာလက်၌ဖြစ်စေ၊ နဖူးပေါ်၌ဖြစ်စေ အမှတ်တံဆိပ်ကို ခံယူစေလေ၏။ ထိုအမှတ်တံဆိပ် သို့မဟုတ် သားရဲ၏ အမည်၊ သို့မဟုတ် သူ၏အမည်၏ ကိန်းဂဏန်းကို မရရှိသောသူမှတစ်ပါး၊ အဘယ်သူမျှ ဝယ်ခြင်း ရောင်းခြင်း မပြုနိုင်စေရန်လည်း ဖြစ်စေလေ၏။ ဤအရာ၌ ဉာဏ်ပညာရှိ၏။ နားလည်ခြင်းရှိသောသူသည် သားရဲ၏ ကိန်းဂဏန်းကို ရေတွက်ပါစေ။ အကြောင်းမူကား ထိုကိန်းသည် လူတစ်ယောက်၏ ကိန်းဖြစ်၏။ ထိုကိန်းကား ခြောက်ရာ ခြောက်ဆယ် ခြောက် ဖြစ်၏။ ဗျာဒိတ်ကျမ်း 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.

អេស៊ីបនៅថ្ងៃចុងក្រោយតំណាងឲ្យពិភពលោក (នៅពេលនោះស្ថិតក្រោមការគ្រប់គ្រងរបស់អង្គការសហប្រជាជាតិ) ប៉ុន្តែមាន «វេទនា» មួយ (ជានិមិត្តសញ្ញានៃសាសនាអ៊ីស្លាម) ដែលបានត្រូវប្រកាសទាស់នឹងអ្នកទាំងនោះ (សហរដ្ឋអាមេរិក) ដែលបែរទៅរកអេស៊ីបដើម្បីស្វែងរកជំនួយ។ នៅពេលដែលអ្នកមានកិត្តិយសទាំងបីត្រូវបានបោះចូលទៅក្នុងឡភ្លើង ហើយក្លាយជាទង់សញ្ញាសម្រាប់ពិភពលោក នោះឡភ្លើងនោះមិនមែនជាឡភ្លើងរបស់នេប៊ូក្នេសារពិតប្រាកដទេ។

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.

Celakalah orang-orang yang pergi ke Mesir untuk meminta pertolongan; yang bersandar pada kuda-kuda, dan percaya kepada kereta-kereta, karena jumlahnya banyak; dan kepada orang-orang berkuda, karena mereka sangat kuat; tetapi mereka tidak memandang kepada Yang Mahakudus, Allah Israel, dan tidak mencari Tuhan! Namun Ia juga bijaksana, dan akan mendatangkan malapetaka, serta tidak akan menarik kembali firman-Nya; melainkan akan bangkit melawan kaum orang fasik, dan melawan pertolongan orang-orang yang melakukan kejahatan. Adapun orang Mesir adalah manusia, dan bukan Allah; dan kuda-kuda mereka adalah daging, dan bukan roh. Apabila Tuhan mengulurkan tangan-Nya, baik penolong itu akan tersandung, maupun orang yang ditolong itu akan roboh, dan mereka semuanya akan binasa bersama-sama. Sebab beginilah Tuhan telah berfirman kepadaku: Seperti singa, ya, singa muda, yang mengaum di atas mangsanya, apabila sekumpulan gembala dipanggil untuk melawannya, ia tidak akan gentar terhadap suara mereka, dan tidak akan mengalah oleh keributan mereka; demikianlah Tuhan semesta alam akan turun untuk berperang demi gunung Sion, dan demi bukitnya. Seperti burung-burung yang terbang, demikianlah Tuhan semesta alam akan melindungi Yerusalem; Ia akan melindunginya dan melepaskannya; Ia akan melintasinya dan memeliharanya. Berbaliklah kepada Dia, yang terhadap-Nya bani Israel telah sangat memberontak. Sebab pada hari itu setiap orang akan membuang berhala-berhala peraknya dan berhala-berhala emasnya, yang dibuat oleh tanganmu sendiri bagimu menjadi dosa. Maka orang Asyur akan rebah oleh pedang, bukan pedang seorang pahlawan; dan pedang, bukan pedang seorang yang hina, akan melahap dia; tetapi ia akan lari dari pedang, dan orang-orang mudanya akan menjadi tawanan kerja paksa. Ia akan menyeberang ke kubu pertahanannya karena ketakutan, dan para pemimpinnya akan gemetar terhadap panji-panji itu, demikianlah firman Tuhan, yang api-Nya ada di Sion dan perapian-Nya di Yerusalem. Yesaya 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Yerusalem ndi nkhuni yowotchereramo imene dziko lidzayang’ana, ndipo adzaona amuna anayi akuyendamo mmenemo.

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.

Nebukadnezara la leng la dangcha sengeng waalgrikgipa wa∙alchi sepangona rebaaha, aro aganaha, “Shadrach, Meshach, aro Abednego, chubatsranggipa Isolni nokkolrang, ong∙bakatbo, aro iano re·babo.” Unikode Shadrach, Meshach, aro Abednego wa∙alni gisepo ong∙bakatbaaha. Aro rajani nokmajinrang, sason ka·giparang, sipairangni dilgiparang, aro rajani ku·monggiparang apsan tom∙aniko dakahaon, ia manderangko nikaha; uamangni bebeni kosako wa∙alni bil mamungba dongjachim, uamangni skobikoba sengjachim, uamangni goningrangba dingtangatjachim, aro wa∙alni gisim uamangni kosako nangjachim. Unikode Nebukadnezara aganaha, “Shadrach, Meshach, aro Abednegoni Isolna rasong ong∙china, jean An·tangni sa·grerangko watataha aro An·tango ka·donggipa An·tangni nokkolrangko jokataha; uamang rajani ge·etaniko dingtangataha, aro An·tangni Isolna agre gipin mamung isolnaba dangdike on·a ana, ba olakkija ine An·tangni bebeni rangko on·aha.” Daniel 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.

Nebukadnezar kemudian mengeluarkan satu lagi dekri. Dekri itu melambangkan dekri terakhir pada akhir zaman. Ia mengeluarkan dekri kematian, yang dalam usahanya yang lemah untuk meninggikan Allah semesta langit, pada hakikatnya merupakan perlambangan kenabian bagi dekri kematian pada penghujung dunia. Nebukadnezar, yang mewakili seorang raja pada akhir dunia, adalah lambang bagi sepuluh raja naga yang berzina dengan pelacur Roma. Dekri berikutnya dalam skenario kenabian ialah dekri kematian, dan meskipun Nebukadnezar sedang membuat suatu pengumuman bagi zamannya, pada hakikatnya ia sedang mewakili dekri terakhir daripada kesatuan tiga serangkai pada akhir zaman. Dekri itu ialah dekri kematian yang dikuatkuasakan setelah masa percubaan berakhir, namun tidak pernah dilaksanakan terhadap umat Allah.

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.

“Stodo dakɔr be, be ɔman biara, aman biara, ne kasa biara a wɔbɛka asɛm biara a ɛmfata atia Sadraak, Mesak, ne Abednego Nyankopɔn no, wɔbɛtwa wɔn asinasin, na wɔde wɔn afi ayɛ sumina; efisɛ Nyankopɔn foforo biara nni hɔ a obetumi agye nkwa saa kwan yi so.” Ɛno akyi no, ɔhene no maa Sadraak, Mesak, ne Abednego so wɔ Babilon mantam mu. Daniel 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Kini kita telah memasukkan secukupnya daripada tiga fasal pertama kitab Daniel ke dalam catatan untuk memulakan pertimbangan kita terhadap fasal yang keempat dan kelima, yang ditadbir oleh prinsip nubuatan “ulang dan perbesar”. Daniel fasal empat mengenal pasti tahun 1798 dan permulaan binatang bumi, dan Daniel fasal lima mengenal pasti undang-undang Ahad, serta pengakhiran binatang bumi itu ketika ia berkata-kata seperti seekor naga. Kedua-dua fasal itu hendaklah dipadukan “baris demi baris” dengan tiga fasal pertama untuk membina di atas struktur perkhabaran tiga malaikat. Oleh sebab hakikat ini, kita terlebih dahulu akan mentakrifkan dengan teliti prinsip “baris demi baris”.

We will continue in the next article.

ᠮᠠᠨ ᠬᠣᠶᠠᠷ ᠳᠤᠭᠠᠷ ᠥᠭᠦᠯᠡᠯ ᠳᠡᠭᠡᠷᠡ ᠦᠷᠭ᠍ᠦᠯᠵᠢᠯᠡᠬᠦ ᠪᠣᠯᠨᠠ᠃

“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 telah diberi banyak kesempatan untuk mengetahui dan melakukan kehendak Allah. Ia telah melihat kakeknya, Nebukadnezar, diusir dari pergaulan manusia. Ia telah melihat akal budi yang dibanggakan raja yang congkak itu diambil oleh Dia yang telah memberikannya. Ia telah melihat raja itu dihalau dari kerajaannya, dan dijadikan teman binatang-binatang di padang. Tetapi kecintaan Belshazzar kepada hiburan dan pemuliaan diri menghapuskan pelajaran-pelajaran yang seharusnya tidak pernah dilupakannya; dan ia melakukan dosa-dosa yang serupa dengan dosa-dosa yang mendatangkan hukuman yang nyata atas Nebukadnezar. Ia menyia-nyiakan kesempatan-kesempatan yang dengan murah hati dianugerahkan kepadanya, dengan mengabaikan penggunaan kesempatan-kesempatan yang ada dalam jangkauannya untuk mengenal kebenaran. ‘Apakah yang harus kuperbuat supaya aku diselamatkan?’ adalah suatu pertanyaan yang dilewati begitu saja dengan sikap acuh tak acuh oleh raja yang besar tetapi bodoh itu.” Bible Echo, 25 April 1898.