The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Buku ya Danieli na Ufunuo ni kitabu kimoja, kwa hakika ileile kama Agano la Kale na Agano Jipya yalivyo kitabu kimoja. Muda mfupi kabla ya muda wa rehema kufungwa, Ufunuo wa Yesu Kristo unafunuliwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Kutub ke, “Nggôk usèlem bâbâdhân nubuwât è dalam kitab nèki, sabab waktona sampun è dâlem.” Orèng se dhâlem kaṭeḍḍhân, biârèng tatap kaṭeḍḍhân; orèng se najjis, biârèng tatap najjis; orèng se benar, biârèng tatap benar; ben orèng se suci, biârèng tatap suci. “Ben, tengghu, Aku atèngka ghebey; ben upah-Ku sèrtâ Aku, ghebey mabalès ka sabân orèng sajhâ’ ban apa se èlakonè. Aku nika Alfa ben Omega, Permulaan ben Pangabisan, se Pèrtama ben se Pangabisan.” Wahyu 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
“Peraturan penyebutan pertama” alkitabiah, yang mencakup kebenaran bahwa akhir suatu perkara digambarkan oleh permulaannya, menegaskan pentingnya tiga pasal pertama kitab Daniel, sebab itulah kebenaran pertama yang disebutkan dalam kitab yang adalah kitab Daniel dan Wahyu. Yesus adalah Alfa dan Omega, maka permulaan kitab yang adalah kitab Daniel dan Wahyu harus melambangkan kebenaran yang dimeteraibukakan pada akhir. Jadi, pada satu tingkat, kebenaran yang dimeteraibukakan itu adalah Injil yang kekal dari malaikat-malaikat dalam Wahyu empat belas.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Penyingkapan Yesus Kristus yang diperkenalkan dalam ayat pertama pasal satu Wahyu adalah pekabaran yang harus disampaikan kepada jemaat-jemaat ketika “waktunya sudah dekat,” dan waktu yang “sudah dekat” dalam pasal satu Wahyu itu haruslah waktu yang sama yang “sudah dekat,” tepat sebelum masa kasihan berakhir dalam pasal dua puluh dua Wahyu.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Papatyan ni Jesucristo, a inpi Tio pyan ko, tapno ipakita kadagiti adipenna dagiti banag a masapul a mapasamak iti di mabayag; ket imbaonna, ket impakaammo na babaen ti anghelna iti adipenna a ni Juan: Isu nga nangipaneknek iti sao ti Tio, ken iti pammaneknek ni Jesucristo, ken kadagiti amin a banag a nakita na. Nagasat ti agbasa, ken dagidiay a dumngeg kadagiti sasao daytoy a padto, ket salimetmetanda dagiti banag a naisurat iti uneg dayta: ta asidegen ti tiempo. Papatyan 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Mesej yang merupakan mesej terakhir, yang dibukakan meterainya tepat sebelum masa percubaan berakhir, ketika “waktunya sudah dekat,” ialah mesej hujan akhir daripada malaikat kedua dan Seruan Tengah Malam. Itulah kebenaran yang berkaitan dengan “sejarah tersembunyi” tentang Tujuh Guruh. Itulah penyataan tentang “yang kedelapan daripada ketujuh-tujuh itu”, dan benang emas yang menenunkan semua penyataan berharga ini bersama-sama menjadi pakaian indah kebenaran Kristus ialah “tujuh kali” yang “berharga” dalam Imamat dua puluh enam. Daniel fasal satu, dan kemudian sekali lagi, Daniel fasal satu hingga tiga, ialah mesej itu. “Rahsia” dalam fasal dua, juga ialah mesej itu.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Kgaolo ya ntlha ya Daniele e emela molaetsa wa moengele wa ntlha, mme fela jaaka matshwao otlhe a boporofeti a melaetsa yotlhe ya baengele ba bararo a emetswe mo molaetseng wa moengele wa ntlha wa Kgaolo ya bolesome le bonè ya Baebele ya Tshenolo, le tsotlhe tsa boporofeti tsa melaetsa yotlhe e meraro di emetswe mo kgaolong ya ntlha ya Daniele. Dikarolo tseo ke tshebetso ya teko ya dikgato tse tharo, e mo go Daniele kgaolo ya ntlha e emelang teko ya dijo, e e latelwang ke teko ya pono, e e isang kwa tekong ya makgaolakgang. Kgaolo ya ntlha, fa e akanyediwa mo kamanelong ya yone le dikgaolo tsa bobedi le boraro, e emela teko ya dijo, mme kgaolo ya bobedi e emela teko ya pono, mme kgaolo ya boraro e emela teko ya makgaolakgang. Melaetsa ya baengele ba bararo ya Tshenolo kgaolo ya bolesome le bonè, le Daniele dikgaolo tsa ntlha go ya go tsa boraro, di neelana ka basupi ba le banè ba tshebetso ya teko ya dikgato tse tharo.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
දැනියෙල්ගේ හතරවන හා පස්වන පරිච්ඡේද අතිශය ගැඹුරු අනාවැකිමය ඉතිහාස රේඛාවක් නියෝජනය කරයි. එම පරිච්ඡේද දෙකෙන් උපදින රේඛාව තුළ අවම වශයෙන් වෙනස් වූ අනාවැකිමය රේඛා හයක් අඩංගු වේ. එම අනාවැකිමය රේඛා අතරින් එකක් ක්රි.පූ. 723 වර්ෂයේ ආරම්භ වී ඉරිදා නීතිය දක්වා දිග හැරේ. එම හය රේඛා අතරින් තවත් එකක් 1798 සිට ඉරිදා නීතිය දක්වා වූ ඉතිහාසය නියෝජනය කරයි; එම රේඛාව තුළ අනාවැකි රේඛා තුනක් එකම වේලාවේ නිරූපිත වේ: පෘථිවි මෘගයාගේ රේඛාව (එක්සත් ජනපදය), එවිට ප්රොටෙස්තන්ති අඟේ රේඛාව, සහ රිපබ්ලිකන් අඟේ රේඛාවද වේ. ඒවා එක්ව එක්සත් ජනපදයේ අනාවැකිමය රේඛාවේ ආරම්භයේ පස්වන රේඛාවක් ස්ථාපිත කරයි. එම රේඛාව 1798 දී දැනියෙල්ගේ හත්වන, අටවන සහ නවවන පරිච්ඡේද මුද්රා විවෘත කිරීම සලකුණු කරයි. එක්සත් ජනපදයේ අනාවැකිමය රේඛාවේ අවසානයේ, හයවන රේඛාවක් උපදින අතර, එය 1989 දී දැනියෙල්ගේ දසවන, එකොළොස්වන සහ දොළොස්වන පරිච්ඡේද මුද්රා විවෘත කිරීම සලකුණු කරයි.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Permulaan garis nubuat binatang bumi, sebagaimana dilambangkan dalam Daniel pasal empat, ditandai oleh simbol “tujuh masa”, dan akhir garis nubuat binatang bumi itu juga ditandai oleh simbol “tujuh masa”. Permulaan dan akhir periode sejarah yang dilambangkan oleh pembukaan meterai pasal tujuh, delapan, dan sembilan juga ditandai oleh simbol “tujuh masa”. Permulaan dan akhir periode sejarah yang dilambangkan oleh pembukaan meterai Daniel pasal sepuluh, sebelas, dan dua belas juga ditandai oleh “tujuh masa”.
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
U kupela kwa kipindi cha historia kilichoanza wakati Danieli sura ya saba, ya nane na ya tisa zilipofunguliwa muhuri katika “wakati wa mwisho” mwaka wa 1798, kulikuwa mwaka wa 1863. Mwanzo wa kipindi cha historia kilichoanza wakati Danieli sura ya kumi, ya kumi na moja na ya kumi na mbili zilipofunguliwa muhuri katika “wakati wa mwisho” ulikuwa mwaka wa 1989. Kuanzia 1863 hadi 1989 ni sawa na miaka mia moja ishirini na sita. Miaka mia moja ishirini na sita ni sehemu ya kumi, au zaka, ya miaka elfu moja mia mbili sitini. Kwa hiyo, namba mia moja ishirini na sita ni ishara ya ile miaka elfu moja mia mbili sitini, ambayo inawakilisha “jangwa,” ambalo nalo kwa upande wake ni ishara ya ile miaka elfu mbili mia tano ishirini ya “nyakati saba.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Ukuba ngoko ke kukhomba ukuba, kwimbali yesilo somhlaba, ekuhambeni kwengelosi yokuqala ekuqaleni, kwaza kwalandela ukuhamba kwengelosi yesithathu ekugqibeleni, zombini ziphawulwe ekuqaleni nasekupheleni kwazo “ngamaxesha asixhenxe.” Kanjalo nexesha eliphakathi kwezo ntshukumo zimbini, elizibophelela kunye, nalo limelwe “ngamaxesha asixhenxe.”
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Tanpa menerapkan metodologi alkitabiah “baris demi baris,” mustahil jenis wahyu ini dapat dilihat dan dipahami, sebab tanpa metodologi itu kitab yang termeterai itu dapat diberikan kepada seseorang yang terdidik dalam seni teologi, lalu kepadanya dapat dimintakan suatu penjelasan tentang arti kitab yang termeterai itu. Keangkuhan pendapatnya akan mendorong dia untuk menyatakan bahwa kitab yang termeterai itu tidak dapat dipahami, sebab kitab itu telah termeterai. Kemudian engkau dapat mengambil kitab yang termeterai itu dan memberikannya kepada salah seekor dari kawanan yang dikendalikan dan dikebiri oleh orang yang tercerahkan itu, dan kawanan yang telah merasa nyaman menyantap hidangan dongeng-dongeng sang teolog itu akan menolak untuk menerapkan kitab yang termeterai itu, sebab mereka mengetahui sepenuhnya bahwa hanya mereka yang menjadi anggota Sanhedrin teologis sajalah yang telah ditetapkan untuk memutuskan apa itu kebenaran.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Berdirilah terpaku dan tercengang, berserulah dan meratap; mereka mabuk tetapi bukan oleh anggur; mereka sempoyongan, tetapi bukan oleh minuman keras. Sebab TUHAN telah mencurahkan ke atasmu roh tidur yang nyenyak, dan telah memejamkan matamu; para nabi dan para pemimpinmu, para pelihat telah ditudungi-Nya. Dan seluruh penglihatan itu bagimu telah menjadi seperti perkataan sebuah kitab yang termeterai, yang diserahkan orang kepada seorang yang terpelajar dengan mengatakan: bacalah ini, aku minta kepadamu; tetapi ia berkata: Aku tidak dapat, sebab kitab itu termeterai.’”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘Ningooni Rabbi wuxuu leeyahay, Maaddaama dadkan ay afkooda iigu soo dhowaadaan oo ay bushimahooda igu maamuusaan, laakiinse qalbigooda way iga fogeeyeen, oo cabsidooda ay iga qabaan lagu baray qaynuunka dadka; sidaas daraaddeed, bal eega, waxaan sii samayn doonaa shuqul yaab leh iyo mucjiso; waayo, xigmaddii nimankooda xigmadda leh way baabbi’i doontaa, oo garashadii nimankooda miyirka lehna way qarsoomi doontaa. Waxaa hoog leh kuwa si qoto dheer ula doonda inay taladooda Rabbiga ka qariyaan, oo shuqulladooduna gudcur bay ku jiraan, oo waxay yidhaahdaan, Yaa ina arka, yaase ina yaqaan? Hubaal, waxyaalihiinna rogrogashadooda waxaa loo qiyaasi doonaa sida dhoobada dheryasameeyaha; waayo, shuqulku miyuu kan sameeyey ka odhan karaa, Ima uu samayn, ama shayga la sameeyey miyuu kan u qaabeeyey ka odhan karaa, Isagu waxgarasho ma lahayn?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Lentšu le lengwe le le lengwe la se le tla diragadiwa. Go na le bao ba sa ikokobetseng dipelo tsa bone fa pele ga Modimo, le ba ba sa tleng go tsamaya ka boitsheko. Ba fitlha maikaelelo a bone a nnete, mme ba nna mo kopanelong le moengele yo o waileng, yo o ratang e bile a dira maaka. Mmaba o tsenya moya mo bathong ba a ka ba dirisang go tsietsa bao ba leng mo lefifing ka bontlhanngwe. Bangwe ba fetoga ba tletse lefifi le le busang, mme ba baya boammaaruri kwa thoko ka ntlha ya phoso. Letsatsi le le supilweng ke porofeto le fitlhile. Jesu Keresete ga a tlhaloganngwe. Jesu Keresete mo go bone ke tlhamane fela. Mo kgatong eno ya hisitori ya lefatshe, ba le bantsi ba dira jaaka batho ba ba tagilweng. ‘Emang, mme lo gakgamale; goang, mme lo goe; ba tagilwe, mme e seng ka beine; ba a thekesela, mme e seng ka seno se se bogale. Gonne Morena o lo tsheletse moya wa boroko jo bo tseneletseng, mme o tswetse matlho a lona. Baporofeti le babusi ba lona, diboni, o ba khurumeditse.’ Botagwa jwa semoya bo mo go ba le bantsi ba ba akanyang gore ke bone batho ba ba tla godisiwang. Tumelo ya bone ya bodumedi e ntse fela jaaka go emetswe mo Lokwalong lono. Tlase ga tlhotlheletso ya jone, ga ba kgone go tsamaya ka tlhamalalo. Ba dira ditsela tse di sokameng mo tseleng ya ditiro tsa bone. Yo mongwe, mme go latele yo mongwe, ba akabala ba ya kwa le kwa. Morena o ba leba ka kutlwelobotlhoko e kgolo. Tsela ya boammaaruri ga ba ise ba e itse. Ke baakanyi ba maano ba ba ikgantshang ka saense, mme bao ba ba neng ba ka bo ba tshwanetse go thusitse, ka ntlha ya pono e e phepa ya semoya, le bone ka bobone ba tsieditswe, mme ba tshegetsa tiro e e bosula.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ntuthuko yalemihla yokugcina izakube isicacile masinyane. Nxa lokhu kukhohlisa kokukhonza imimoya sekubonakaliswe ukuthi kuyikho ngempela,—imisebenzi eyimfihlo yemimoya emibi,—labo abaye baba lesandla kukho bazakuba njengabantu abalahlekelwe zingqondo zabo.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Maka berfirmanlah Tuhan: Oleh sebab bangsa ini mendekat kepada-Ku dengan mulutnya dan memuliakan Aku dengan bibirnya, tetapi menjauhkan hatinya daripada-Ku, dan takutnya kepada-Ku diajarkan menurut perintah manusia, maka sesungguhnya Aku akan terus melakukan suatu pekerjaan yang ajaib di tengah bangsa ini, yakni pekerjaan yang ajaib dan suatu keajaiban; sebab hikmat orang-orang berhikmat mereka akan binasa, dan pengertian orang-orang bijaksana mereka akan tersembunyi. Celakalah orang-orang yang berusaha menyembunyikan rencana mereka sedalam-dalamnya daripada Tuhan, dan yang melakukan pekerjaan mereka dalam gelap, sambil berkata: Siapakah yang melihat kami, dan siapakah yang mengenal kami? Sungguh, pembalikan segala sesuatu olehmu akan dianggap seperti tanah liat di tangan tukang periuk; masakan hasil karya berkata tentang dia yang membuatnya: Ia tidak membuat aku? Atau masakan sesuatu yang dibentuk berkata tentang dia yang membentuknya: Ia tidak mempunyai pengertian?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Go bolelelwa gore mo maitemogelong a rona re ntse re lebane le seemo seno tota, e bile re sa ntse re lebane naso. Batho ba ba nnileng le lesedi le legolo le ditshiamelo tse di gakgamatsang ba amogetse lefoko la baeteledipele ba ba ikakanyang ba le botlhale, ba ba ratilweng thata e bile ba segofaditswe ke Morena, mme ba ba itsentse ka nosi ba tswa mo seatleng sa Modimo ba bo ba ipeya mo meleng ya mmaba. Lefatshe le tla tladiwa ka maaka a a lebegang a na le mabaka. Monagano mongwe wa motho, o amogela maaka ano, o tla dira mo megaganong e mengwe ya batho, e e nnileng e fetola bosupi jo bo tlhokegang jwa boammaaruri jwa Modimo gore e nne leaka. Banna bano ba tla tsiediwa ke baengele ba ba wileng, fa ba ne ba tshwanetse go bo ba eme jaaka badisa ba ba ikanyegang, ba tlhokomela meya, jaaka ba ba tla ikarabelang. Ba beile dibetsa tsa ntwa ya bone fa fatshe, mme ba reeditse meya e e timetsang. Ba dira gore kgakololo ya Modimo e se ka ya nna le maatla, ba bo ba beela kwa thoko ditlhagiso le dikgakololo tsa gagwe, mme ruri ba mo letlhakoreng la ga Satane, ba reeditse meya e e timetsang le dithuto tsa madimona.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ubuswi bw’umwuka ubu buri ku bantu batagakwiriye kuba badedemera nk’abantu bayobowe n’inzoga zikomeye. Ibyaha n’imyitwarire itari ku murongo, uburiganya, ubuhenzi, n’ubucuruzi butaboneye byuzuye isi, bihuje n’inyigisho z’umuyobozi wigometse mu nkiko zo mu ijuru.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Lus paub txojsia yuav rov muaj dua. Kuv yuav hais meej tau tias yuav muaj dab tsi tshwm sim nyob rau yav tom ntej ze no, tiam sis lub sijhawm tseem tsis tau txog. Cov yam ntxwv ntawm cov neeg tuag yuav tshwm los, los ntawm Xatas txoj kev dag ntxias uas txawj ntse, thiab coob leej yuav koom nrog tus uas nyiam thiab ua kev dag. Kuv ceeb toom peb haiv neeg tias, nyob rau hauv peb nruab nrab no, qee leej yuav tig nraub qaum ntawm txoj kev ntseeg, thiab mloog tej ntsuj plig dag ntxias thiab tej lus qhuab qhia ntawm dab phem, thiab vim lawv, qhov tseeb yuav raug hais phem txog.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
ដានីយ៉ែល ជំពូកទីមួយ ដែលតំណាងឲ្យសាររបស់ទេវតាទីមួយក្នុង វិវរណៈ ១៤ ស្របគ្នានឹងប្រវត្តិដំបូងនៃសត្វពីផែនដី។ ដានីយ៉ែល ជំពូកទីមួយ ទីពីរ និងទីបី ដែលតំណាងឲ្យសាររបស់ទេវតាទាំងបីក្នុង វិវរណៈ ១៤ ស្របគ្នានឹងចុងបញ្ចប់របស់សហរដ្ឋអាមេរិក។ នេប៊ូក្នេសារ តំណាងឲ្យប្រវត្តិនៃទេវតាទីមួយ និងជំពូកទីមួយនៃដានីយ៉ែល។ បេលសាសារ តំណាងឲ្យប្រវត្តិនៃទេវតាទីបី និងជំពូកទីមួយ ទីពីរ និងទីបីនៃដានីយ៉ែល។
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Kepada pemerintah terakhir Babilon, sebagaimana secara lambang kepada yang pertama, telah datang hukuman dari Sang Pengawas ilahi: ‘Hai raja, ... kepadamu dikatakan: kerajaan itu telah beralih dari padamu.’ Daniel 4:31.” Prophets and Kings, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Ебухаданезар мен Белшазар туралы зерттеуімізді келесі мақалада жалғастырамыз.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belshazzar, yang tergerak kagum oleh gambaran tentang kuasa Tuhan ini, yang menunjukkan bahwa mereka mempunyai seorang saksi, walaupun mereka tidak mengetahuinya, telah memperoleh kesempatan-kesempatan besar untuk mengenal pekerjaan-pekerjaan Tuhan yang hidup, dan kuasa-Nya, serta untuk melakukan kehendak-Nya. Ia telah diberi hak istimewa dengan banyak terang. Kakeknya, Nebukadnezar, telah diperingatkan tentang bahayanya dalam melupakan Tuhan dan memuliakan dirinya sendiri. Belshazzar mengetahui tentang pembuangannya dari pergaulan manusia, dan pergaulannya dengan binatang-binatang di padang; dan fakta-fakta ini, yang seharusnya menjadi pelajaran baginya, diabaikannya, seolah-olah hal-hal itu tidak pernah terjadi; dan ia terus mengulangi dosa-dosa kakeknya. Ia berani melakukan kejahatan-kejahatan yang mendatangkan penghukuman Tuhan atas Nebukadnezar. Ia dihukum, bukan hanya karena ia sendiri berbuat fasik, melainkan karena ia tidak memanfaatkan kesempatan-kesempatan dan kemampuan-kemampuan yang, jika dikembangkan, akan menjadikannya benar.” Testimonies to Ministers, 436.