Article

# The Book of Daniel - Number Fourteen

Buku Daniel - Nombor Empat Belas

Daniel Chapter Two – Summary and Conclusion Part One

Даниел 2-р бүлэг – Хураангуй ба Дүгнэлт Нэгдүгээр хэсэг

Author

Jeff Pippenger

Published

December 9, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “속에서 성경의 모든 책이 만나며 마쳐진다. 여기에 다니엘서의 보완이 있다.” 사도행적, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Kebenaran yang dikenali oleh Yohanes sebagai “Wahyu Yesus Kristus,” yang telah dibukakan meterainya oleh Singa dari suku Yehuda bagi umat-Nya sejak Julai 2023, dibawa kepada kesempurnaan apabila kitab Daniel digabungkan bersama kitab Wahyu. Daniel pasal dua melambangkan pekhabaran malaikat yang kedua dalam konteks ujian imej binatang pada akhir zaman. Ia mengenal pasti suatu proses pengujian dan suatu tempoh pengujian yang khusus.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

ဝိဇ္ဇာတော် ဒန်နီယေလ် အခန်းကြီး ၂ ၌ ဖော်ပြထားသော ကာလနှင့် လုပ်ငန်းစဉ်သည်၊ ဒန်နီယေလ်၏ သိမ်းပိုက်ခံရခြင်း ခုနစ်ဆယ်နှစ်ကာလအားဖြင့် ကိုယ်စားပြုထားသကဲ့သို့၊ မီလလာရိုက်သမိုင်းအတွင်း ပရိုတက်စတင့်များ၏ စမ်းသပ်ကာလကို ပုံဆောင်ဖော်ပြခဲ့သည်။ ပရိုတက်စတင့်များသည် မိမိတို့၏ စမ်းသပ်မှုလုပ်ငန်းစဉ်၌ ကျရှုံးခဲ့ကြပြီး ရောမ၏ သမီးများ ဖြစ်လာခဲ့ကြသည်။ ပရောဖက်ပြုချက်အရ သမီးသည် မိခင်ကို ပုံဆောင်ဖော်ပြသည်; ထို့ပြင် ရောမသည် ပရောဖက်ပြုချက်ဆိုင်ရာ သားရဲဖြစ်သည်။ သူတို့၏ ကျရှုံးခြင်းနှင့် ထို့နောက် ရောမ၏ သမီးများအဖြစ် ပြောင်းလဲဝင်ရောက်သွားခြင်းသည်၊ ကျွန်ုပ်တို့၏ လက်ရှိသမိုင်း၌ရှိသော သားရဲ၏ ရုပ်တုဆိုင်ရာ စမ်းသပ်မှုကို ပုံဆောင်ဖော်ပြသည်၊ အကြောင်းမူကား သူတို့သည် သားရဲ၏ ရုပ်တုပင် ဖြစ်သွားခဲ့ကြသောကြောင့် ဖြစ်သည်။ ထို့ကြောင့် ကျွန်ုပ်တို့၏ လက်ရှိ စမ်းသပ်မှုလုပ်ငန်းစဉ်ကို ဒန်နီယေလ်၏ သိမ်းပိုက်ခံရခြင်း ခုနစ်ဆယ်နှစ်ကာလအားဖြင့်လည်းကောင်း၊ မီလလာရိုက် လှုပ်ရှားမှုအတွင်း ဒုတိယကောင်းကင်တမန်၏ သတင်းစကား၏ သမိုင်းအားဖြင့်လည်းကောင်း ကိုယ်စားပြုထားသည်။

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Dalam sejarah pekabaran malaikat kedua yang bermula pada 11 September 2001, terdapat suatu periode khusus dan proses pengujian yang secara simbolis dilambangkan sebagai mimpi patung Nebukadnezar tentang binatang-binatang; sebab suatu kerajaan dalam nubuatan Alkitab juga adalah seekor binatang. Nebukadnezar dan kaum elit keagamaan Kasdim melambangkan mereka yang gagal dalam ujian itu, sedangkan Daniel dan ketiga sahabat yang setia melambangkan mereka yang lulus dalam ujian tersebut. Sekalipun tampaknya tidak demikian, kegagalan Nebukadnezar diteguhkan dalam pasal tiga kitab Daniel.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Dalam proses pengujian, yang dilambangkan dalam Daniel pasal satu dan dua, terdapat tanda-tanda nubuatan yang khusus yang selaras dengan kebenaran-kebenaran yang baru-baru ini telah dikemukakan dalam kitab Wahyu. Dalam pasal satu, “sepuluh hari” melambangkan masa pengujian yang menuntun kepada Daniel memanifestasikan rupa yang lebih elok dan lebih gemuk oleh karena ia memakan santapan sorgawi, sedangkan golongan sida-sida yang lain memanifestasikan rupa mereka yang memakan makanan raja. Seorang raja secara nubuatan adalah suatu kerajaan, dan secara nubuatan seorang raja atau kerajaan juga adalah seekor binatang. Mereka yang wajahnya memanifestasikan hasil dari memakan makanan raja, memanifestasikan rupa binatang itu.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Kha Daniel kanda kabiri, Daniel a rengetse gusobanukirwa “ibanga” ryahishwe ry’inzozi z’igishushanyo cya Nebukadinezari. Yagombaga kumenya uko izo nzozi zari zimeze, kandi n’icyo zisobanura. Ahagarariye ab’igihe cy’imperuka bashaka gusobanukirwa amabanga ajyanye no gukurwaho ikidodo kw’Ibyahishuwe bya Yesu Kristo, kuko gukurwaho ikidodo kw’Ibyahishuwe bya Yesu Kristo ari ryo “banga” rya nyuma ry’ubuhanuzi rihishurwa mbere y’uko igihe cy’igeragezwa gifungwa. Abahanuzi bose, harimo na Daniel, berekana iminsi y’imperuka. Umuhati wa Daniel wo gusobanukirwa iryo “banga” wari umuhati w’ubuzima cyangwa urupfu, nk’uko n’igeragezwa ry’ishusho y’inyamaswa rimeze ku bwoko bw’Imana mu minsi y’imperuka.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Tuhan telah menunjukkan kepadaku dengan jelas bahwa patung binatang itu akan dibentuk sebelum masa percobaan berakhir; karena hal itu akan menjadi ujian besar bagi umat Allah, yang olehnya nasib kekal mereka akan ditentukan.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Doa Daniel, ketika ia berusaha memahami “rahasia” itu, melambangkan suatu penanda jalan yang khusus dalam sejarah umat Allah pada akhir zaman. Kitab Daniel memberikan dua saksi yang meneguhkan penanda jalan “doa” pada akhir zaman. Penanda jalan itu terletak dalam jangka waktu yang dilambangkan oleh pekabaran kedua dari setiap garis reformasi.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Latar kenabian bagi kedua-dua doa itu ialah tujuh puluh tahun penawanan, yang sebagai suatu lambang mewakili “tujuh kali” dalam Imamat dua puluh enam. Dalam Daniel dua, pada ayat yang pertama, nama “Nebukadnezar” digandakan, dan penggandaan sesuatu perkataan dalam Kitab Suci merupakan suatu lambang bagi pekabaran malaikat kedua.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Terdapat beberapa rujukan dalam tulisan-tulisan Sister White yang mengenal pasti Daniel fasal tiga sebagai suatu lambang hukum Ahad. Daniel fasal satu memiliki setiap ciri perkhabaran malaikat pertama, dan kita diberitahu bahawa tidak mungkin ada perkhabaran ketiga (Daniel fasal tiga) tanpa perkhabaran pertama dan kedua.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Mdzo wa chinyama wayelesedwe na Ellen White kuti ndiwo mayeso amene tiyenera kudutsa asanathe nthawi ya chisomo, ndiponso tisanasindikizidwe. Pamene nyimbo inaimbidwa mu Danieli chaputala chachitatu, nthawi ya chisomo inatsekedwa mophiphiritsa, pakuti chaputala chachitatu chikuyimira lamulo la Lamlungu. Nyimbo ya Nebukadinezara ikuyimira kayimbidwe kamene hule wa Turo pamenepo amayamba kuyimbira mafumu a dziko lapansi kumapeto kwa zaka makumi asanu ndi awiri zophiphiritsa zimene iye anali waiwalika.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> И в тот день будет: Тир будет забыт на семьдесят лет, по дням одного царя; по окончании же семидесяти лет Тир будет петь, как блудница. Возьми арфу, обходи город, блудница забытая; играй сладкозвучно, пой много песней, чтобы о тебе вспомнили. И будет по окончании семидесяти лет: Господь посетит Тир, и он снова обратится к своей плате и будет блудодействовать со всеми царствами мира по лицу земли. Исаия 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Dausi White akathawurya mauthenga ga ŵangelo ŵatatu nga ni mayesero ghatatu.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Ramai yang telah keluar untuk menyongsong Pengantin Laki-laki di bawah pekabaran malaikat pertama dan kedua, menolak pekabaran malaikat ketiga, yakni pekabaran pengujian terakhir yang akan diberikan kepada dunia, dan sikap yang serupa akan diambil apabila panggilan terakhir disampaikan.” Review and Herald, 31 Oktober 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Di atas dasar beberapa saksi, Daniel pasal dua ialah pekabaran malaikat yang kedua. Sejarah pemberdayaan malaikat yang pertama hingga penghakiman ialah sejarah yang dilambangkan oleh tujuh puluh tahun pembuangan Daniel. Latar doa Daniel dalam pasal dua berlangsung di dalam tujuh puluh tahun itu, yang merupakan lambang bagi “tujuh kali”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Doa dalam bab sembilan bermula dengan rujukan langsung kepada tujuh puluh tahun. Latar kenabian bagi kedua-dua doa itu adalah serupa. Kedua-duanya mewakili aspek yang berlainan daripada doa yang sama, namun kedua-duanya ditempatkan dalam latar yang sama, iaitu “tujuh masa,” dan kedua-duanya juga selaras dengan tanda jalan “doa” yang terletak dalam sejarah seratus empat puluh empat ribu orang pada akhir zaman.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Apabila Daniel berdoa dalam fasal sembilan, dia berada dalam suatu “masa peralihan” kenabian dari kerajaan Babel kepada kerajaan orang Media dan Persia. Titik peralihan itu juga merupakan suatu penanda jalan, dan ia juga sejajar dengan titik peralihan yang sama dalam pergerakan malaikat ketiga, apabila umat Allah mati di jalan sebagai “Laodikia”, lalu keluar dari kubur sebagai “Filadelfia”. Titik peralihan bagi pergerakan malaikat pertama sejajar dengan titik peralihan Daniel dan juga pergerakan malaikat ketiga, dan ketiga-tiganya berhubung secara langsung dengan “tujuh masa” dalam Imamat dua puluh enam. Peralihan dari Filadelfia kepada Laodikia dalam pergerakan Millerit berlaku dengan kemunculan “terang baharu” mengenai “tujuh masa” pada tahun 1856, dan penolakan berikutnya terhadap “tujuh masa” itu sama sekali pada tahun 1863. Daniel dalam fasal sembilan, pergerakan malaikat pertama pada zaman Millerit, dan pergerakan malaikat ketiga pada zaman kita, semuanya mempunyai suatu titik peralihan yang sejajar antara satu dengan yang lain, dan ketiga-tiga titik peralihan itu ditetapkan dalam konteks “tujuh masa”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Mo hisitoring blong proses blong tes, Daniel i represetem mesenja ya we oli givim long hem laet, we hem i serem fastaem wetem trifala kampanion blong hem, olsem nao hem i stanap olsem taep blong paepet roel blong “Elijah”, we hem i “voes ya we i krae long draeples”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Rahasia” dari Daniel pasal dua mengidentifikasi bahawa kerajaan kelapan dalam nubuatan Alkitab adalah “daripada ketujuh-tujuh” kerajaan itu. Sebagai perwakilan pertama bagi kerajaan-kerajaan dalam nubuatan Alkitab, maka hal itu dengan demikian berhubung dengan perwakilan terakhir bagi kerajaan-kerajaan dalam nubuatan Alkitab yang terdapat dalam Wahyu pasal tujuh belas. Kerajaan kelapan itu, sebagai sesuatu yang “daripada ketujuh-tujuh” kerajaan sebelumnya, sedang merujuk kepada titik peralihan yang menegakkan Babel moden sebagai kesatuan tiga serangkai iaitu naga, binatang itu, dan nabi palsu. Mimpi patung Nebukadnezar pada akhirnya mengenal pasti kerajaan duniawi yang kelapan dalam sejarah nubuatan.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

’Nuso’ ka bokgosi ke sebata mo boporofeteng jwa Baebele, jalo boammaaruri jo bo emetsweng ke toro ya setshwantsho sa ga Nebukatenesare ke tlhaloso ya ntlha ya sebata sa bofelo, jaaka gape se supiwa mo go Tshenolo kgaolo ya lesome le bosupa. Ke gone ka moo, toro ya ga Nebukatenesare, kwa bofelong, e leng toro ya setshwantsho sa sebata sa borobedi le sa bofelo. Ke toro ya “setshwantsho sa sebata”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Nco ntango yene ezali bondimisi ya ntina ya koyeba esika ya mbongwana oyo esalemaka na kati ya koningana ya anzelu ya misato, kasi “sekele” yango ezali mpe fungola oyo esangisaka mpe etongisaka mingi kati na makambo oyo mikanda ya liboso ezalaki kolakisa mpo na lisolo ya makambo oyo elandaki sima ya mokolo mwa 18 juillet 2020. Na mikanda yango, elakisamaki ete bilembo minei ya nzela ya moko na moko ya koningana ya bosangoli ya bule, oyo emonisami na mibu ntuku nsambo ya bokangami ya Daniele, ezalaka ntango nyonso na motó ya likambo moko kaka.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

ឯកសារសម្គាល់ទាំងបួននោះ នៅក្នុងសម័យព្រះគ្រីស្ទ ត្រូវបានកំណត់ឡើងនៅក្នុងបរិបទនៃ «សេចក្ដីស្លាប់ និងការរស់ឡើងវិញ»។ ឯកសារសម្គាល់ទីមួយ ដែលតំណាងឲ្យការផ្ដល់អំណាចដល់សារទីមួយ គឺជាពិធីបុណ្យជ្រមុជទឹករបស់ព្រះគ្រីស្ទ ដែលជានិមិត្តសញ្ញានៃសេចក្ដីស្លាប់ និងការរស់ឡើងវិញ។ ឯកសារសម្គាល់ទីពីរ ដែលតំណាងឲ្យការខកចិត្តលើកទីមួយនៅក្នុងប្រវត្តិសាស្ត្រនោះ គឺជាសេចក្ដីស្លាប់ និងការរស់ឡើងវិញរបស់ឡាសារ។ ឯកសារសម្គាល់ទីបី គឺជាការយាងចូលក្រុងយេរូសាឡឹមដោយជ័យជម្នះ ដែលតំណាងឲ្យសម្រែកកណ្ដាលអធ្រាត្រ។ ព្រះគ្រីស្ទកំពុងយាងឆ្ពោះទៅរកសេចក្ដីស្លាប់ និងការរស់ឡើងវិញរបស់ទ្រង់ ហើយឡាសារ ដែលជាតំណាងរស់នៃសេចក្ដីស្លាប់ និងការរស់ឡើងវិញ បានដឹកនាំក្បួនដង្ហែ។ ឡាសារក៏បង្កើតឲ្យឃើញផងដែរថា ក្នុងអំឡុងពេលនៃការប្រកាសសម្រែកកណ្ដាលអធ្រាត្រ រាស្ត្ររបស់ព្រះត្រូវបាន «បោះត្រា»។

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Moikhuo khatna a saning, Lazarusa thawhnak hi, Pathian nih A hnatuannak le Pathian sinak aa timi A phuanak cungah mohrin hrenh awk a si lai.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Tsela ya bone ya mošupo wa kahlolo e be e le sefapano, seo gape e bego e le lehu le tsogo. Nako ya mešupo yeo e mene e emelwa ke nywaga e masome a šupago ya bothopša ya Daniele.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Dalam sejarah Millerite, temanya ialah “prinsip satu hari untuk satu tahun”, dan 11 Ogos 1840 merupakan pengesahan prinsip itu. Kekecewaan yang pertama adalah hasil daripada penerapan yang tidak tepat terhadap prinsip satu hari untuk satu tahun. Seruan Tengah Malam merupakan penyempurnaan prinsip satu hari untuk satu tahun dalam kaitannya dengan nubuatan dua ribu tiga ratus tahun dan nubuatan dua ribu lima ratus dua puluh tahun, dan kemudian Penghakiman Penyiasatan bermula apabila nubuatan-nubuatan satu hari untuk satu tahun itu digenapi pada 22 Oktober 1844. Tema bagi keempat-empat tanda jalan dalam sejarah Millerite ialah “prinsip satu hari untuk satu tahun”. Tempoh keempat-empat tanda jalan itu dilambangkan oleh tujuh puluh tahun pembuangan Daniel.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Matsatsing a kgosi Dafide, taba e kgolo e ne e le “letlole la Modimo”. E rile Dafide a nonofile, a bo a ikemisetsa go tlisa letlole mo motseng wa ga Dafide.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Daud meneruskan langkahnya dan makin besar, dan TUHAN, Allah semesta alam, menyertai dia. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

ការខកចិត្តលើកទីមួយ គឺនៅពេលដែលអ៊ូស្សា​បានប្រព្រឹត្តអំពើបាប ដោយប៉ះពាល់ដល់ហិប។ សញ្ញាសម្គាល់ទីបី គឺនៅពេលដែលដាវីឌ​បានយល់ថា ព្រះអម្ចាស់​បានប្រទានពរដល់គ្រួសាររបស់អូបេឌេដូម ជនជាតិគីត ដែលជាទីកន្លែងដែលហិបត្រូវបានរក្សាទុកតាំងពីការបះបោររបស់អ៊ូស្សា។ បន្ទាប់មក ដាវីឌ​បានទៅយកហិបមកវិញ សម្រាប់ការចូលក្រុងយេរូសាឡិមរបស់គាត់ដោយជ័យជម្នះ (តែភរិយារបស់គាត់ប៉ុណ្ណោះដែលបានសម្ដែងកំហឹងមិនសមរម្យ និង “ការខកចិត្ត” ចំពោះការចូលរបស់ដាវីឌ)។ សញ្ញាសម្គាល់ទាំងបួននីមួយៗនោះ ត្រូវបានតំណាងដោយហិប។ រយៈពេលនៃសញ្ញាសម្គាល់ទាំងបួននោះ ត្រូវបានតំណាងដោយការជាប់ជាឈ្លើយអស់ចិតសិបឆ្នាំរបស់ដានីយ៉ែល។

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့တွင် “တတိယအမင်္ဂလာ” ၏ အစ္စလာမ်သည် လွှတ်ပေးခြင်းခံရပြီး၊ ထို့နောက် တားဆီးထိန်းချုပ်ခြင်းခံရသည်။ ၂၀၂၀ ခုနှစ်၊ ဇူလိုင် ၁၈ ရက်နေ့သည် အစ္စလာမ်၏ အခန်းကဏ္ဍနှင့် ပတ်သက်သော မအောင်မြင်ခဲ့သည့် ခန့်မှန်းချက်တစ်ရပ် ဖြစ်ခဲ့သည်။ သေဆုံးနေသော အရိုးခြောက်များကို အသက်ရှင်စေသော သတင်းစကားသည် “လေတံခါးလေးမျက်နှာ” မှ လာပြီး၊ ၎င်းတို့သည် အစ္စလာမ်၏ သင်္ကေတဖြစ်ကာ Midnight Cry message ကို ကိုယ်စားပြုသည်။ အမေရိကန်ပြည်ထောင်စု၌ တနင်္ဂနွေနေ့ ဥပဒေကြောင့် ဖြစ်ပေါ်လာသော အမျိုးသားအဆင့် ဘာသာဖောက်ပြန်မှု၏ နောက်ဆက်တွဲဖြစ်သော အမျိုးသားပျက်စီးခြင်းကို “တတိယအမင်္ဂလာ” ၏ အစ္စလာမ်က ဆောင်ကြဉ်းပေးသည်။ ထို waymarks လေးခု၏ ကာလကို ဒံယေလ၏ နှစ်ခုနစ်ဆယ်ကြာ သုံ့ပန်းဘဝဖြင့် ကိုယ်စားပြုထားသည်။

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Pergerakan malaikat pertama melambangkan pergerakan malaikat ketiga, dan pekabaran Seruan Tengah Malam dalam sejarah Millerit merupakan suatu pembetulan terhadap ramalan yang gagal yang menghasilkan kekecewaan pertama.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Ba ba swabileng ba ile ba bona ka Mangwalo gore ba le mo nakong ya tiego, le gore ba tshwanetse go leta ka bopelotelele go diragadiwa ga ponatshegelo. Bosupi jo bo tshwanang jo bo ba eteletseng pele go lebelela Morena wa bone ka 1843, bo ile jwa ba dira gore ba lebelele go Tla ga Gagwe ka 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Bukti yang sama tentang suatu serangan Islam terhadap Nashville adalah bukti tentang suatu serangan terhadap Nashville yang akan terjadi sebagai tanggapan terhadap penegakan ibadah hari Minggu. Tulisan-tulisan Roh Nubuat tidak pernah gagal. Ramalan tentang suatu serangan terhadap Nashville dikemukakan dalam tulisan-tulisan Roh Nubuat. Ramalan Nashville itu akan digenapi, tetapi ramalan tentang serangan atas Nashville akan didasarkan pada suatu koreksi atas ramalan sebelumnya yang telah gagal, sebagaimana halnya dalam sejarah Millerite. Hal itu digenapi pada waymark yang keempat, yaitu waymark yang melambangkan “penghakiman”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Jesúus waal ñàkkul a melal muj gi ak tàmbali gi, te njëkk waymark bu 11 Sàttumbar 2001 doon na njëg ci ay jëfandikoo yu Islaam; moo tax ci àtteb Sunday law bi, dina am njëg gu Islaam ci Nashville. Mën na am yeneen barab yu ñu di sàkku itam, waaye yëgleb Midnight Cry mooy yëgleb wi di jubal yëgleb wi jur woon njëkk disappointment bi. Njekk disappointment bi bàyyikoo na ko bàkkaaru jëfandikoo am-time bi ci kàddug wax ci kanam, waaye du woon ndax kàdduy Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Ke habohlokoa ho hlokomela hore matšoao a mane a tsela a qalang ho “matlafatsoeng” ha molaetsa oa pele (ao ho Daniele a hlahang qalong ea lilemo tse mashome a supileng tsa tšoantšetso), ka mehla a busoa ke sehlooho se le seng. Haeba u amohetse la 11 Loetse 2001 e le phethahatso ea boprofeta, ka boprofeta u jele “buka e patiloeng”. Ke batho ba fokolang haholo ba ileng ba ja ’nete eo ka sebele, empa ho ne ho e-na le ba bang, joalokaha ho emeloa ke Daniele, ba ileng ba ikemisetsa lipelong tsa bona hore ba se ke ba silafatsoa ke dijo tsa Babilona. Leha ho le joalo, ho na le ba ipolelang hore ba lumela hore la 11 Loetse 2001 e ne e le phethahatso ea boprofeta, empa ba pheha khang ea hore e ne e se Boislamo, empa e ne e le lelapa la Bush, kapa ba-globalist, kapa Majesuite, kapa CIA, kapa motsoako o itseng oa ba tloaetseng ho qosoa bao hangata ba sebelisoang ke baqapi ba mehopolo ea sephiri ba mehleng ena. E le Alfa le Omega, Jesu o bontša bofelo ka qalo; ka hona, haeba re fositse mabapi le se ileng sa emeloa ka boprofeta ka la 11 Loetse 2001, re senya bokhoni ba rōna ba ho arola ka nepo Lentsoe la boprofeta la “’nete”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Kemampuan yang menguatkan” pekabaran pertama dalam sejarah Millerite ialah Islam dari Celaka yang kedua, dan kemampuan yang menguatkan itu melambangkan kemampuan yang menguatkan pada 11 September 2001, yang dibawa oleh Islam dari Celaka yang ketiga.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam pada tanda jalan yang pertama mengenal pasti Islam pada tanda jalan yang terakhir. Tanda jalan yang terakhir melambangkan penghakiman, dan Amerika Syarikat dihakimi pada undang-undang Ahad. Itulah pekhabaran kedua dalam Yehezkiel fasal tiga puluh tujuh, yang menghidupkan orang mati, dan pekhabaran itu ialah pekhabaran tanda jalan yang ketiga, iaitu Seruan Tengah Malam. Itulah pekhabaran pemeteraian, sebagaimana ditipologikan oleh kemasukan kemenangan Kristus yang menunggang seekor “keledai”, suatu lambang Islam. Pekhabaran pemeteraian Seruan Tengah Malam dibawa oleh Islam.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Beritahukanlah kepada puteri Sion: Lihatlah, Rajamu datang kepadamu, lemah lembut dan duduk di atas seekor keledai, dan seekor anak keledai, anak seekor keledai. Matius 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

புனித வேதாகமத் தீர்க்கதரிசி எசேக்கியேலின் இரண்டாவது தீர்க்கதரிசனம் “நான்கு காற்றுகளிலிருந்து” வருகிறது; அது இஸ்லாமின் ஒரு சின்னமாகவும் உள்ளது. இந்தச் சத்தியத்தைப் பற்றி தெளிவாக இருப்பது முற்றிலும் அத்தியாவசியமானது; ஏனெனில் நள்ளிரவுக் கூக்குரலாகிய செய்தி, மூன்றாவது ஐயோவின் இஸ்லாமை அடையாளங்காண்பிக்கும் செய்தியாகும்; அதுவே ஞாயிற்றுக்கிழமைச் சட்டத்தின் வேளையில் அமெரிக்க ஐக்கிய நாடுகளின்மேல் நியாயத்தீர்ப்பைக் கொண்டு வரும் அதிகாரமாக இருந்து, அந்த ஆணைக்குப் பின்தொடரும் தேசிய அழிவை உண்டாக்குகிறது.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Mimpalo ihetano ya Uvumbuzi yakanga mahukumu ga Nkulunkulu phezu pa kulazimisha ibada ya Sonti na Roma ya kipagani piya na Roma ya kipapa.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Mepo ya ntlha e mene e ne ya tlisiwa kgatlhanong le Roma ya boheitane morago ga fa Constantine a ne a pateletsa molao wa ntlha wa Tshipi mabapi le Sontaga ka ngwaga wa 321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Terompet yang kelima dan keenam (yang juga merupakan Celaka pertama dan kedua dari Islam) ialah hukuman Tuhan terhadap Roma kepausan kerana undang-undang Ahad kepausan yang digubal pada Majlis Orleans, pada tahun 538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Terompet yang ketujuh (yang merupakan Malapetaka Islam yang ketiga), ialah penghakiman yang akan didatangkan ke atas Amerika Syarikat apabila negara itu menguatkuasakan ibadah hari Ahad pada masa yang terdekat.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Islam ya Masetlhako ya boraro e emela letshwao la ntlha la tsela la September 11, 2001. Polelelopele e e sa atlegang ya tlhaselo ya Islam mo Nashville ka July 18, 2020 e emela kgoreletso ya ntlha, letshwao la bobedi la tsela. Molaetsa wa “diphefo tse nne” tsa Islam, jaaka o emetswe mo porofetong ya bobedi ya ga Esekiele mo kgaolong ya masome a mararo le bosupa, o emela Kgoeletso ya Bosigogare, letshwao la boraro la tsela, mme morago ga moo letshwao la bone la tsela la tiragalo ya go diragadiwa ga polelelopele e e sa atlegang ya July 18, 2020 ka molao wa Sontaga. Tseno ke ditshwao tseo tsotlhe tse nne tsa porofeto tse di diragalang mo hisitoring ya porofeto ya ba lekgolo le masome a mane le bone ba dikete, jaaka go emetswe ke dingwaga tse masome a supa tsa botshwarwa jwa ga Daniele.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Go lemoga molaetša wa Sello sa Gare ga Bošego ke karolo ya motheo ya “sephiri” seo se utolotšwego ka seswantšho go Daniele, ge a rapela gore a kwešiše toro ya seswantšho sa Nebukadinetsara. Thapelo ya gagwe ke leswao la tsela leo le lego mafelelong a matšatši a mararo le seripa a lehu bakeng sa dihlatse tše pedi tša Kutollo lesometee. Thapelo ya Daniele ya Lefitiko masomepedi a tshela, bjalo ka ge e ngwadilwe kgaolong ya senyane, e bile ngwageng wa pele wa Dariuse. Se se bea dithapelo tša gagwe mafelong a phetogo.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Nako ea phetogo mo hisitoring ya ba-Millerite e ne e le ka 1856 fa, go ya ka James le Ellen White, mokgatlho wa ba-Millerite o ne wa fetoga go tswa mo Filadelfia go ya kwa Laodikea. Mo ngwageng oo oo tshwanang “lesedi le lesha” ka ga “dinako tse supa” le ne la tlhaga mo ditlhogong tsa Hiram Edson mo go Review and Herald, mme ka 1863 (“dinako tse supa” moragonyana), “dinako tse supa” tsotlhe di ne tsa ganwa ka botlalo. Daniele o ne a rapela “thapelo” e e supiwang e le “kalafi” ya “phatlalatso” ya “dinako tse supa” mo nakong ya phetogo magareng ga bogosi jwa ntlha le jwa bobedi jwa boporofeti jwa Baebele.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

மூன்றரை என்பது ஆயிரத்து இருநூற்று அறுபது ஆண்டுகளுக்கான ஒரு குறியீடாகும்; அது மறுபடியும் “ஏழு காலங்களின்” ஒரு குறியீடாகும். ஜூலை 18, 2020 அன்று, Future for America எனப்படும் லவோதிக்கேய இயக்கம், இனிமேல் ஒருபோதும் ஒரு தீர்க்கதரிசனச் செய்தியை காலத்தின்மேல் தொங்கவிடக்கூடாது என்ற தேவனுடைய கட்டளைக்கெதிராகக் கலகத்தை வெளிப்படுத்தியது. பின்னர் அந்த இயக்கம் வெளிப்படுத்தல் பதினொன்றின் தெருவில் “கொல்லப்பட்டு” “சிதறடிக்கப்பட்டது”; அந்தத் தெரு எசேக்கியேலின் இறந்த உலர்ந்த எலும்புகளின் பள்ளத்தாக்கின் வழியாகச் செல்கிறது. அந்த “சிதறடிக்கும்” காலத்தின் முடிவில், அது பத்து கன்னியரின் உவமையிலுள்ள “தாமதிக்கும் காலமும்” ஆகும்; அவர்கள் இப்போது “மூன்றரை” நாட்களின் “வனாந்தரத்தின்” உள்ளிருந்து “கூவுகிற ஒரு சத்தத்தினால்” தங்கள் கல்லறைகளிலிருந்து அழைக்கப்படுகின்றனர்.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Bjal kaŋen ba, Millerite-rangni Matthew chapter twenty-five aro Habakkuk chapter two-o donggipa “tarrying time”-ko uamangni chon∙kamgipa somoirangon ma∙sina man∙aha gitan, uandakean, “gimagipa sakgni sakkirang”-ba “wilderness”-o gronggipa “voice” grapengon uamangni maidake dongengachim, uko ma∙sina nanggen. Uamang an∙tangtangko “scattered” ong∙aha ine ma∙sina nanggen. Ua ma∙siani “prayer”-ona okamanian, indiba chanchisani “prayer” mangmang ong∙ja, ua Daniel-ni Leviticus twenty-six-o donggipa bi∙aniona okamanian. Ua maikai bi∙ani gri de, revival dongja. Ua revival-an Laodicea-oniko Philadelphia-o re∙angani dingtanggrikani salako mesokaha, aro Daniel chapter two-o Nebuchadnezzar-ni bimangchi ra∙gatgipa maikai saksianirang gita, prophetic phenomenon-o “seven”-oni “eighth being”-ko namgipa ong∙ataha.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

ᱚᱱᱟ ᱛᱟᱯᱟᱥ ᱟᱨ ᱠᱚᱵᱚᱞ ᱨᱮᱱ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱡᱚᱠᱷᱚᱱ ᱯᱩᱨᱟᱹᱣᱟᱜᱼᱟ, ᱛᱚᱵᱮ ᱟᱫᱮᱥ ᱮᱢᱚᱱᱟ ᱡᱮ ᱤᱥᱚᱨ ᱛᱤᱱᱤᱡ ᱪᱩᱠᱛᱤ ᱠᱚ ᱢᱚᱱᱮ ᱨᱩᱣᱟᱹᱲᱟ ᱟᱨ ᱟᱯᱱᱟᱨ ᱪᱷᱤᱱᱟᱹᱜ ᱦᱚᱲ ᱠᱚ ᱦᱟᱹᱛᱤᱧ ᱨᱩᱣᱟᱹᱲᱟ। ᱤᱡᱮᱠᱤᱭᱮᱞ ᱨᱮᱱ ᱯᱨᱚᱛᱷᱚᱢ ᱵᱷᱟᱵᱤᱥᱟᱫᱵᱟᱱᱤ ᱦᱟᱹᱲ ᱠᱚ ᱢᱤᱫᱴᱟᱝ ᱠᱷᱚᱱ ᱟᱛᱚᱢ ᱞᱮᱫᱟ, ᱟᱨ ᱛᱟᱱ ᱨᱮᱱ “ᱯᱩᱨᱩᱵ-ᱯᱟᱪᱷᱤᱢ ᱮᱭᱟᱭ ᱦᱚᱭ” ᱵᱤᱥᱚᱭᱨᱮ ᱵᱷᱟᱵᱤᱥᱟᱫᱵᱟᱱᱤ ᱱᱚᱣᱟ ᱱᱟᱣᱟ ᱡᱟᱱᱟᱢ ᱞᱮᱱ “ᱯᱷᱤᱞᱟᱰᱮᱞᱯᱷᱤᱭᱟᱱ” ᱠᱚ ᱢᱤᱫ ᱢᱟᱦᱟᱱ ᱥᱮᱱᱟᱫᱚᱞ ᱨᱮ ᱵᱚᱫᱚᱞ ᱠᱮᱫᱟ…ᱢᱤᱫ ᱢᱟᱦᱟᱱ ᱥᱮᱱᱟᱫᱚᱞ, ᱚᱠᱟᱭ ᱨᱮᱵᱮᱞᱮᱥᱚᱱ ᱮᱞᱮᱵᱷᱮᱱ ᱟᱱᱩᱥᱟᱨᱮ, ᱛᱟᱱᱠᱚ “ᱥᱣᱚᱨᱜ ᱨᱮ ᱩᱪᱷᱟᱹᱣ ᱦᱚᱪᱚᱣᱟᱜ” ᱛᱟᱦᱮᱱᱟ ᱢᱤᱫ “ᱮᱧᱡᱮᱞ ᱠᱚᱣᱟᱜ ᱨᱤᱢᱤᱞ” ᱥᱟᱶᱛᱮ। ᱛᱟᱱᱠᱚ ᱛᱚᱵᱮ ᱯᱨᱚᱵᱷᱩᱣᱟᱜ “ensign” ᱠᱚ ᱦᱚᱭᱚᱜᱼᱟ।

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“ᱥᱤᱠᱨᱮᱴ” ᱳᱯᱷ ᱰᱮᱱᱤᱭᱮᱞ ᱴᱩ, ᱡᱮᱢᱚᱱ ᱡᱩᱰᱟ ᱛᱨᱟᱭᱵ ᱨᱮᱱᱟᱜ ᱥᱤᱝᱦ ᱱᱤᱛ ᱮ ᱯᱨᱚᱠᱟᱥ ᱮᱫᱟ, “ᱥᱮᱵᱮᱱ ᱨᱮᱱᱟᱜ ᱮᱴᱷ ᱵᱤᱝ” ᱨᱮᱱᱟᱜ ᱯᱷᱤᱱᱚᱢᱤᱱᱚᱱ ᱠᱚ ᱱᱤᱥᱪᱤᱛ ᱮᱫᱟ…ᱟᱨ ᱰᱮᱱᱤᱭᱮᱞ ᱴᱩ ᱨᱮᱱᱟᱜ ᱡᱚᱛᱚ ᱮᱴᱟᱜ ᱵᱷᱟᱵᱤᱥᱭᱚᱜ ᱩᱯᱟᱫᱟᱱ ᱠᱚ, ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱤᱞᱮᱵᱷᱮᱱ ᱨᱮᱱᱟᱜ ᱴᱩ ᱣᱤᱴᱱᱮᱥ ᱨᱮᱱᱟᱜ ᱵᱷᱟᱵᱤᱥᱭᱚᱜ ᱥᱤᱠᱣᱮᱱᱥ ᱥᱟᱶ ᱢᱤᱞ ᱮᱫᱟ। ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱪᱟᱯᱴᱚᱨ ᱤᱞᱮᱵᱷᱮᱱ ᱨᱮᱱᱟᱜ ᱴᱩ ᱣᱤᱴᱱᱮᱥ ᱠᱚ, ᱚᱱᱟ ᱢᱤᱫ “ᱟᱣᱟᱨ” ᱨᱮ “ᱮᱱᱥᱟᱭᱱ ᱞᱮᱠᱟᱱᱛᱮ ᱩᱪᱟᱹᱜ ᱟᱠᱟᱱᱟ” ᱡᱚᱠᱷᱚᱱ ᱥᱟᱱᱰᱮ ᱞᱚ ᱦᱚᱪᱚ ᱟ, ᱪᱮᱫᱟᱜᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱪᱟᱯᱴᱚᱨ ᱤᱞᱮᱵᱷᱮᱱ ᱨᱮᱱᱟᱜ “ᱢᱟᱨᱟᱝ ᱵᱷᱩᱠᱚᱢᱯ” ᱨᱮ ᱩᱪᱟᱹᱜ ᱟᱠᱟᱱᱟ। “ᱢᱟᱨᱟᱝ ᱵᱷᱩᱠᱚᱢᱯ” ᱥᱚᱦᱚᱨ ᱨᱮᱱᱟᱜ ᱢᱤᱫ ᱫᱚᱥᱚᱢ ᱦᱤᱥᱥᱟ ᱧᱩᱨ ᱮᱫᱟ, ᱟᱨ ᱤᱭᱩᱱᱟᱭᱴᱮᱰ ᱥᱴᱮᱴᱥ “ᱴᱮᱱ ᱠᱤᱝᱥ” ᱨᱮᱱᱟᱜ ᱯᱨᱟᱭᱢᱮᱨᱤ ᱠᱤᱝ ᱠᱟᱱᱟ, ᱡᱮᱞᱠᱟ ᱯᱷᱨᱟᱱᱥ ᱛᱟᱦᱮᱱ ᱛᱟᱭᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱯᱷᱨᱮᱱᱪ ᱨᱮᱵᱚᱞᱩᱥᱚᱱ ᱨᱮᱱᱟᱜ “ᱵᱷᱩᱠᱚᱢᱯ” ᱨᱮᱵᱷᱮᱞᱮᱥᱚᱱ ᱪᱟᱯᱴᱚᱨ ᱤᱞᱮᱵᱷᱮᱱ ᱨᱮᱱᱟᱜ ᱯᱩᱨᱛᱤ ᱨᱮ ᱯᱷᱨᱟᱱᱥ ᱠᱚ ᱢᱮᱴᱟᱣ ᱠᱮᱫᱟ।

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Kogonapolelo ye e phethagetšego ya tšhišinyego yeo ya lefase e diragala godimo ga sebata sa “lefase,” gomme molao wa Lamorena mmušong wa sebata sa lefase o tšweletša go šišinyega. Kogonapolelo ye e phethagetšego ya “tšhišinyego ya lefase” ya Kutollo lesometee ke molao wa Lamorena ge sebata sa “lefase” se “šišinywa,” gomme bohlanogi bja setšhaba bo latelwa ke tshenyego ya setšhaba. Ka iri yeo, dihlatse tše pedi di “godišetšwa godimo bjalo ka leswao.” Di “rotogela legodimong marung,” bjalo ka ge Kriste a rotogetše legodimong la mafelelo. Mantšu a gagwe a mafelelo go barutiwa, bao ba emelago batho ba Modimo ba mehla ya bofelo, bao le bona ba swanetšego go godišetšwa legodimong bjalo ka leswao, a ngwadilwe pukung ya Ditiro.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> i laisim long ol, “I no bilong yupela long save long ol taim o ol sisen em Papa i putim long namba bilong em yet. Tasol bai yupela i kisim pawa taim Holi Spirit i kam antap long yupela; na bai yupela i stap ol witnes bilong mi long Jerusalem, na long olgeta Judia, na long Samaria, na i go inap long las hap bilong graun.” Na bihain long em i tok pinis long dispela ol samting, taim ol i wok long lukluk, ol i kisim em i go antap; na wanpela klaut i kisim em na karamapim em long ai bilong ol. Aposel 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Ba ba tla bang “sesupo” ba tshwanetse go fapoga tiriso ya “dinako le dipaka”, fa ba batla go amogela maatla a Moya o o Boitshepo gore ba diragatse tiro ya “sesupo”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Rahsia” yang telah dinyatakan kepada Daniel dalam pasal dua ialah rahsia Wahyu Yesus Kristus yang dimeteraibuka tepat sebelum masa percubaan berakhir. “Rahsia” itu merangkumi “sejarah tersembunyi” bagi “Tujuh Guruh.” Sejarah itu disusun berdasarkan perkataan Ibrani yang dibentuk dengan menghimpunkan huruf pertama, huruf ketiga belas, dan huruf terakhir dalam abjad Ibrani. Apabila huruf-huruf itu dihimpunkan, terbentuklah perkataan Ibrani “kebenaran.” Yesus ialah “kebenaran”, yang juga adalah Yang Awal dan Yang Akhir. Ketiga-tiga huruf itu melambangkan struktur setiap gerakan reformasi besar, kerana huruf-huruf itu melambangkan malaikat pertama, kedua, dan ketiga. Huruf-huruf itu melambangkan proses penyucian tiga langkah yang digambarkan oleh Daniel dalam pasal dua belas sebagai “disucikan, dijadikan putih dan diuji”. Proses pengujian dan penyucian tiga langkah itu telah dikemukakan selama lebih daripada dua dekad oleh Future for America, tetapi kini telah dikenal pasti sebagai mewakili suatu “sejarah tersembunyi” dalam garis-garis reformasi yang suci. “Sejarah tersembunyi” itu ialah penggenapan sempurna bagi “Tujuh Guruh” yang telah dimeteraikan sampai sekarang, tepat sebelum penutupan masa percubaan.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Телэн хугараагша Сэдхилигүүд нь «эхин ба хоёрдугаар элшийн захиасуудын доор боложо өнгэрһэн үйлэ хэрэгүүдэй дүрслэл» мүн, тиихэдэ тэдэ «өөрынгөө дарааллаар элирүүлэгдэхэ ерээдүйн үйлэ хэрэгүүдые» баһал түлөөлдэг гэжэ эртэһээ ойлгогдожо ерэһэн юм. Мүнөө «үнэниие» Илчлэлээр элирүүлэгдээд, шэнэлэлгын нэгэ шугамай һүүлшын гурбан тэмдэгүүд Телэн хугараагша Сэдхилигүүдэй «далда түүхэ» мүн гэжэ мэдэгдэбэ. Эдэ тэмдэгүүд «түрүүшын» урам хухаралһаа эхилжэ, «һүүлшын» урам хухаралаар түгэсэдэг. Дундахи тэмдэгынь Дунда һүниин Хашхараан мүн. Түрүүшын урам хухарал «сааталгын үеын» эхиниие тэмдэглэдэг бөгөөд тэрэнь Дунда һүниин Хашхараан дээрэ дүүрэдэг. Дунда һүниин Хашхараанай захяа «шүүлтэ» дээрэ түгэсэдэг, тэндэ һүүлшын урам хухарал тэмдэглэгдэдэг.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

ရေနင်ယေလ် အခန်းကြီး ၂ ၌ ပထမဆုံးသော စိတ်ပျက်မှုမှာ၊ မိမိသည် “သေဒဏ်အမိန့်” အောက်၌ ထားရှိခံရကြောင်း ရေနင်ယေလ် သိမြင်လာခြင်းဖြစ်သည်။ ထို့နောက် သူသည် “အချိန်” ကို တောင်းခံခဲ့ပြီး၊ ထိုသို့အားဖြင့် “နှောင့်နှေးရာကာလ” ၏ အစကို အမှတ်အသားပြုခဲ့သည်။ ထိုအရာက သူ့ကို “လျှို့ဝှက်ချက်” ကို နားလည်စေခဲ့ပြီး၊ ထိုလျှို့ဝှက်ချက်သည် သန်းခေါင်ယံအော်ဟစ်သံ၏ သတင်းစကားဖြစ်ကာ၊ နောက်ပိုင်းတွင် နေဗုခဒ်နေဇာထံ တင်ပြခဲ့သည်၊ ထို့ကြောင့် သူသည် ရေနင်ယေလ်၏ သတင်းစကားကို “တရားစီရင်” နိုင်ရန်ဖြစ်သည်။

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

ការវិនិច្ឆ័យរបស់នេប៊ូក្នេសារ​ចំពោះ​សុបិន និង​ការបកស្រាយ​ដែល​ដានីយ៉ែល​បាន​បង្ហាញ គឺ​ជា​សញ្ញាសម្គាល់​ទីបី​នៃ​សញ្ញាសម្គាល់​ទាំង​បី ដែល​តំណាង​ឲ្យ «ប្រវត្តិសាស្ត្រ​លាក់កំបាំង» នៃ​ផ្គរ​លាន់​ទាំង​ប្រាំពីរ។ ការវិនិច្ឆ័យ​នោះ​ក៏​ត្រូវ​បាន​លើក​យក​មក​និយាយ​ក្នុង​ដានីយ៉ែល​ជំពូក ៣ ផង​ដែរ ដែល​តំណាង​ឲ្យ​គោលការណ៍​មួយ​ដែល​ត្រូវ​បាន​ប្រើប្រាស់​យ៉ាង​មាំមួន​ក្នុង​សៀវភៅ​ដានីយ៉ែល និង​វិវរណៈ គឺ​គោលការណ៍ «ធ្វើ​ម្ដង​ទៀត ហើយ​ពង្រីក​បន្ថែម»។

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Kita akan membahas pasal tiga dalam artikel berikutnya, tetapi patut dinyatakan di sini bahwa penghakiman pada waymark ketiga dalam pasal tiga itu menandai kekecewaan terakhir, yang telah dilambangkan oleh kekecewaan yang pertama. “Sejarah tersembunyi” dari ketujuh guruh itu menunjukkan tiga waymark, dimulai dan diakhiri dengan suatu kekecewaan. Dalam Daniel pasal dua, kekecewaan yang pertama dikaitkan dengan sebuah “dekret kematian” oleh Nebukadnezar, dan dalam pasal tiga, kekecewaan yang terakhir dikaitkan dengan “dekret kematian” yang lain oleh Nebukadnezar.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Bavhumbedzwa byo fihliwa” zwa “ṱhanzi mbili,” zwine zwa imela tsh movement of Future for America, zwi imela u kulea mbilu ha nga dzi 18 Fulwi 2020. Nga murahu ha zwenezwo ho thoma “tshifhinga tsha u lindela” sa zwe zwa imelwa nga “maḓuvha mararu na hafu” kha Nzumbululo ndima ya fumi na nthihi. U vuwa na mvuwo ya avho vhe vha “vhulawa zwiṱaraṱani” nga ḽivhanda ḽe ḽa gonya ḽa bva “goni ḽi si na magumo” zwo ṱaluswa nga vhuḓalo kha Ipfi ḽa Mudzimu ḽa vhuvhumbedzwi; fhedzi nga maitele a leluwaho, musi ṱhanzi mbili dzi tshi vuwa, dzi pfesesa “tshiphiri” tsho imelwaho kha Daniele ndima ya vhuvhili.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

“Siri” itu ialah pekabaran Seruan Tengah Malam, yang kemudian mereka maklumkan hingga Daniel pasal tiga, apabila undang-undang hari Ahad yang segera datang itu tiba, dan kekecewaan yang terakhir berlaku. Kekecewaan yang pertama dialami oleh mereka yang dilambangkan sebagai “Daniel” pada 18 Julai 2020. Kekecewaan yang terakhir dialami oleh pemimpin “sepuluh raja” itu, iaitu Amerika Syarikat, apabila kemurtadan nasional membuka jalan kepada kebinasaan nasional daripada Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

கடுத்த கட்டுரையில் தானியேல் இரண்டாம் அதிகாரத்தின் சுருக்கத்தையும் முடிவையும் நாம் நிறைவு செய்வோம்.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Satan ehkma ramhring a pui. Ani chuan milem ni Sabbath a siam a, chu chu thil pawimawh tak anga langin a hrilh. Ani chuan Kristian khawvelin Lalpa Sabbath atanga an chawimawina chu he milem ni Sabbath-ah a ruat bo va. Khawvel chu thlarau lama inthlungrualna, mihring siam thupek hmaah a chhuk. Nebukadnezzara chuan Dura phaiah a rangkachak lem a din ang khan, chutiang chuan amah leh amah a chawimawi a; chutiang bawkin Satan chuan he Sabbath dik lo hi hmangin amah leh amah a chawimawi a, hei hi van puan a ruk chu a ni.” Review and Herald, March 8, 1898.

Back to Articles