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# The Book of Daniel - Number Seventeen

Buku Daniel - Nombor Tujuh Belas

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Kgolagano ya Boporofeti: Setshwantsho sa Gauta sa ga Nebukatenesare le Molao wa Sontaga

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Kgaitsadi White gantsi o supa setshwantsho sa gouta se se neng se emisitsoe mo lebaleng la Dura le molao wa Tshipi.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “Sabata ya sanamu imewekwa, kama vile sanamu ya dhahabu ilivyowekwa katika tambarare za Dura. Na kama Nebukadreza, mfalme wa Babeli, alivyotoa amri kwamba wote ambao hawangekuinama na kuisujudia sanamu hii wauawe, vivyo hivyo tangazo litafanywa kwamba wote ambao hawataiheshimu taasisi ya Jumapili wataadhibiwa kwa kifungo na kifo. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, ‘Ole wao waandikiao amri zisizo za haki, na waandishi waandikiao taabu waliyoamuru’ [Isaya 10:1]. [Sefania 1:14–18; 2:1–3, imenukuliwa.]” Manuscript Releases, volume 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

ধৰ্মগ্ৰন্থৰ এই নিৰ্দিষ্ট অংশত ছিষ্টাৰ হোৱাইটে জেফনিয়াৰ পুথিখনৰ উল্লেখ কৰিছে, আৰু এনেদৰে তেওঁ দানিয়েলৰ দ্বিতীয় অধ্যায় আৰু তৃতীয় অধ্যায়ৰ ভৱিষ্যদ্বাণীমূলক সম্পৰ্কক অধিক সুদৃঢ় কৰিছে। জেফনিয়াই চিহ্নিত কৰিছে যে ঈশ্বৰৰ প্ৰজাসকলে আদেশ জাৰি হোৱাৰ আগতেই একত্ৰিত হ’ব লাগিব। তেওঁ এক শিঙাৰ বাণীৰ কথাও চিহ্নিত কৰিছে, যি হৈছে নগৰসমূহৰ (ৰাজ্যসমূহৰ) আৰু মিনাৰসমূহৰ (গীৰ্জাসমূহৰ) বিৰুদ্ধে লক্ষ্য কৰি দিয়া এক সতৰ্কবাণীৰ প্ৰতীক। তেওঁ এক সমাবেশৰ কথাও চিহ্নিত কৰিছে, যি “সাত বাৰ”-ৰ উপাদান, আৰু যি লেবীয় পুস্তক ছাব্বিছৰ প্ৰাৰ্থনা অৰ্পণ কৰা সময়ত সংঘটিত হয়। তেওঁ “এটি অচাহিত জাতি”-ক চিহ্নিত কৰিছে, আৰু এই সকলোৰ মাজতে তেওঁ ঈশ্বৰৰ কাৰ্যকৰী বিচাৰৰ আগমনত গুৰুত্ব আৰোপ কৰিছে, যি ৰবিবাৰৰ আইনৰ পৰা আৰম্ভ হয় আৰু খ্ৰীষ্টৰ দ্বিতীয় আগমনলৈকে ধাপে ধাপে তীব্ৰতৰ হৈ যায়।

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Se se raha ta dekré i stap blong loa blong Sandei, hem i wok blong mekem imij blong wael animol. Wok blong mekem imij blong wael animol hem i visual test we i fesem olgeta long pipol blong God, we bifo oli bin pas long test blong kaekae. Bifo long dekré, we hem i namba tri test (litmus test), pipol blong God, we Sefanaea i talem se oli wan “nesen we i no gat man i wantem,” oli kasem kol blong kam tugeta. Fas profesi blong Esikel hem i mesej blong kam tugeta, be hem i kamtru nomo long olgeta we oli save se oli stap sikat finis mo oli prea long prea blong Levitikas japta twenti-sikis, olsem Daniel i mekem, long japta nain.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> A boelang jo bogolo jwa Morena bo gaufi; bo gaufi, e bile bo tla ka bofefo jo bogolo, ee, le lentswe la letsatsi la Morena: monna yo o thata o tla lela gone ka botlhoko. Letsatsi leo ke letsatsi la bogale, letsatsi la pitlagano le tlalelo, letsatsi la tshenyo le marope, letsatsi la lefifi le letobo, letsatsi la maru le lefifi le legolo, letsatsi la lonaka le tlhagiso kgatlhanong le metse e e thata, le kgatlhanong le ditora tse di kwa godimo. Mme ke tla tlisa pitlagano mo bathong, gore ba tsamaye jaaka difofu, ka gonne ba leofetse Morena; mme madi a bone a tla tshololwa jaaka lorole, le nama ya bone jaaka motshotelo. Le fa e le selefera sa bone kgotsa gouta ya bone ga di kitla di kgona go ba golola mo letsatsing la bogale jwa Morena; mme lefatshe lotlhe le tla jewa ke molelo wa lefufa la gagwe; gonne o tla fedisa tsotlhe ka bonako, tsotlhe tse di agileng mo lefatsheng. Ikgobokanyeng, ee, ikgobokanyeng, wena setšhaba se se sa eletsegeng; pele taolo e tswala, pele letsatsi le feta jaaka mmoko, pele bogale jo bo tukang jwa Morena bo tla mo go lona, pele letsatsi la bogale jwa Morena le tla mo go lona. Batlang Morena, lona lotlhe ba ba bonolo ba lefatshe, ba ba dirileng katlholo ya gagwe; batlang tshiamo, batlang bonolo: gongwe lo ka fitlhelwa lo fitlhegile mo letsatsing la bogale jwa Morena. Sefania 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“Monna yo maatla” mo Dikwalong ke monna wa nonofo, mme tšhupo ya ntlha ya “monna yo maatla” ke Gidione.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Lalu datanglah malaikat TUHAN, lalu duduk di bawah pohon tarbantin yang ada di Ofra, milik Yoas, orang Abiezer itu; sedang anaknya, Gideon, mengirik gandum di tempat pemerasan anggur untuk menyembunyikannya dari orang Midian. Maka malaikat TUHAN menampakkan diri kepadanya dan berkata kepadanya: “TUHAN menyertai engkau, hai pahlawan yang gagah berani.” Tetapi Gideon berkata kepadanya: “Ya tuanku, jika TUHAN menyertai kami, mengapa semuanya ini menimpa kami? Dan di manakah segala perbuatan-Nya yang ajaib yang diceritakan kepada kami oleh nenek moyang kami, dengan mengatakan: Bukankah TUHAN telah menuntun kami keluar dari Mesir? Tetapi sekarang TUHAN telah meninggalkan kami dan menyerahkan kami ke dalam tangan orang Midian.” Lalu TUHAN memandang kepadanya dan berfirman: “Pergilah dengan kekuatanmu ini, maka engkau akan menyelamatkan Israel dari tangan orang Midian. Bukankah Aku yang mengutus engkau?” Tetapi ia berkata kepada-Nya: “Ya Tuhanku, dengan apakah aku akan menyelamatkan Israel? Lihatlah, kaumku adalah yang paling lemah di Manasye, dan aku adalah yang paling muda di dalam kaum keluargaku.” Maka TUHAN berfirman kepadanya: “Sesungguhnya Aku akan menyertai engkau, dan engkau akan mengalahkan orang Midian seperti satu orang saja.” Hakim-hakim 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

Dalam Zephaniah, orang perkasa, yaitu juga Gideon, akan menangis dengan pedih. Kata “menangis” merupakan lambang Seruan Tengah Malam pada hari-hari terakhir, dan kata “pedih” melambangkan kemarahan yang benar. Gideon, atau “orang perkasa” dalam Zephaniah, merupakan lambang pekabaran Elia yang memikul tanggung jawab untuk menunjukkan dosa-dosa umat Allah kepada mereka, dan tentu saja dosa-dosa nenek moyang mereka.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Berserulah kuat-kuat, jangan tahan-tahan, nyaringkanlah suaramu seperti sangkakala, dan beritahukanlah kepada umat-Ku pelanggaran mereka, dan kepada kaum keturunan Yakub dosa-dosa mereka. Yesaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Baporofeta bohle ba dumellana mongwe le mongwe mo metlheng ya bofelo, jalo molaetsa wa terompeta wa ga Isaia gape ke “selelo” sa monna yo o thata wa ga Sefania, yo e leng Gideo, mme botlhe ba supa morongwa wa ga Elija le tiro ya gagwe mo metlheng ya bofelo. Mo go Isaia ditemana tse di latelang di supa maleo a bone e le go ikgogomosa, gonne ba dumela gore ruri ba obamela le go direla Morena.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Tetapi mereka mencari Aku setiap hari, dan berkenan untuk mengetahui jalan-jalan-Ku, seperti suatu bangsa yang melakukan kebenaran dan tidak meninggalkan ketetapan Allah mereka; mereka menanyakan kepada-Ku ketetapan-ketetapan keadilan; mereka berkenan untuk mendekat kepada Allah. Yesaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Tangis pahit orang perkasa itu adalah pekabaran Seruan Tengah Malam, yang mencakup penyataan bahwa 18 Juli 2020 merupakan dosa kesombongan terhadap Tuhan yang harus disesali dan diakui. Inti pokok pekabaran Seruan Tengah Malam adalah pembentukan patung binatang itu, dan penghukuman yang kemudian didatangkan ke atas Amerika Serikat, lalu dunia, oleh Islam.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Fa Levitike toko rua tekau mā ono ka oti te karakia i te mutunga o te koraha o ngā rā e toru me te hāwhe o Whakakitenga tekau mā tahi, ka wehea te mea utu nui i te mea kino. Ko te hunga whakaaro nui me te hunga pōauau rānei ka whai i te hinu koura, kāore rānei e whai, ā, i taua wā ka rite rātou ki tā Kiriona “tangata kotahi.” E ai ki a Tepania, i mua i te ture o te Rātapu, ko Kiriona, arā, ko Iraia, arā, ko Ehekiera, arā, ko te tangata kaha, ka kawe mai i te karere o te Karanga o te Pō Waenga, me te ngau kino anō hoki o te whakaatu ki te iwi o te Atua i tā rātou hara, arā, tō rātou whai wāhi ki te matapae mō te 18 o Hūrae, 2020, me tā rātou ngana kāore i tika kia whakatika i taua matapae i muri i tōna hinganga rawatanga.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Sefania mengenal pasti suatu penghimpunan umat Tuhan pada akhir zaman yang mendahului dekri undang-undang Ahad. Penghimpunan itu juga digambarkan oleh nubuatan pertama Yehezkiel dalam pasal tiga puluh tujuh.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Maka aku bernubuat seperti yang diperintahkan kepadaku; dan ketika aku bernubuat, terdengarlah suatu bunyi, dan lihatlah, terjadilah suatu guncangan, lalu tulang-tulang itu saling mendekat, masing-masing tulang kepada tulangnya. Dan ketika aku melihat, sesungguhnya urat-urat dan daging tumbuh pada mereka, dan kulit menutupi mereka dari atas; tetapi belum ada nafas di dalam mereka. Yehezkiel 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Yehezkieli alitabiri mifupa mikavu iliyokuwa imekufa barabarani katika mji ule wa Ufunuo sura ya kumi na moja, ambako pia Bwana wetu alisulubiwa. Kwanza hukusanywa pamoja.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Kahit’an oiro tuatanglo tangvaaraba mahan nagrini lamborani maidarok donga, mahan nagriba atmik diksani Sodom aro Egypt ine mingenga, jedak anchingni Giteloba crucify ka’ahaachim. Aro manderangni, machongrangni, ku’rachakrangni aro jatrarangni manderang ua tuatanglo oiroani maidakrangko salsa gitam aro adhaona nikgen, aro ua maidakrangko gopramo done on’na jokatjawa. Aro a’aoni donggiparang uamangni kosako katchagen, aro kusi ong’e dakgen, aro saksa sakgipinona ongnokko watatgen; maina iagipin katchin prophetgni a’aoni donggiparangko duk ong’atachim. Revelation 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Ba bokane ge matšatši a mararo le seripa a batamela go fela. Matšatši a mararo le seripa a emela nako ya go diega ya Mateo kgaolo ya masomepedi-tee, eupša gape ke go phatlalatšwa ga “dinako tše šupago” tša Lefitiko masomepedi-tshela. Bao ba bokanego ba kile ba phatlalatšwa pele, gomme Tsefanya o ba laetša bjalo ka “setšhaba seo se sa nyakegego.” Setšhaba seo se sa nyakegego ke bao ba bego ba hwile mebileng ge lefase le be le thabela godimo ga ditopo tša bona, eupša ba a kgobokanywa mmogo, gomme ka morago ba fetoga setšhaba seo e lego sona se lebantšhwago tlhaselo ke maatla a drakone a matšatši a bofelo, ao a emišago seotswa sa Tiro bjalo ka hlogo ya bona.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Salme atau Nyanyian Asaf. Ya Allah, janganlah berdiam diri; janganlah berdiam, dan janganlah tinggal tenang, ya Allah. Sebab, lihatlah, musuh-musuh-Mu membuat kegemparan, dan orang-orang yang membenci Engkau telah mengangkat kepala. Mereka telah mengambil keputusan dengan tipu daya terhadap umat-Mu, dan telah bermusyawarah melawan orang-orang-Mu yang tersembunyi. Mereka berkata: Marilah, dan biarlah kita melenyapkan mereka dari menjadi suatu bangsa, supaya nama Israel jangan diingat lagi. Sebab mereka telah bermusyawarah bersama-sama dengan satu hati; mereka bersekutu melawan Engkau. Mazmur 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Umgomo wabo kukuthabatha u-Israyeli wokomoya wezinsuku zokugcina bamphonse esithandweni somlilo sikaNebukhadinezari. Lapho amathambo afileyo eqala ukuzwa “izwi” lika-Isaya, limemeza umlayezo weSikhalo Saphakathi Nobusuku, asasehlane sezinsuku ezintathu nengxenye. Khona-ke kumele akhethe ukwamukela noma ukwenqaba uMduduzi uKristu athembisa ukumthumela, omqinisekisa ngesono sakhe sango-July 18, 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> “Penyejuklah, penyejuklah umat-Ku,” firman Allahmu. “Katakanlah dengan lembut kepada Yerusalem, dan berserulah kepadanya, bahwa masa peperangannya telah genap, bahwa kesalahannya telah diampuni; sebab ia telah menerima dari tangan TUHAN dua kali lipat karena segala dosanya. Ada suara dia yang berseru-seru di padang gurun: Persiapkanlah jalan TUHAN, luruskanlah di padang belantara jalan raya bagi Allah kita. Setiap lembah akan ditinggikan, dan setiap gunung serta bukit akan direndahkan; yang berliku-liku akan diluruskan, dan tempat-tempat yang berbukit-bukit akan diratakan. Maka kemuliaan TUHAN akan dinyatakan, dan seluruh umat manusia akan melihatnya bersama-sama; sebab mulut TUHAN yang mengatakannya.” Yesaya 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Petikan yang mengenal pasti pekerjaan suara yang berseru-seru di padang belantara mengandungi beberapa maklumat yang sangat terperinci. Beritanya akan berasaskan suatu penyataan tentang watak Kristus, sebagaimana diwakili oleh hakikat bahawa “kemuliaan,” yang merupakan watak Kristus, akan dinyatakan. Wahyu Yesus Kristus yang dibuka meterainya sejurus sebelum berakhirnya masa percubaan ialah pembukaan meterai atas watak Kristus sebagaimana diwakili oleh unsur watak-Nya yang digambarkan sebagai Alfa dan Omega. Akan juga dinyatakan bahawa watak-Nya ialah “kebenaran.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Ntlha e nngwe ke gore ge lentšu le thoma go goeletša, o sa le lešokeng la matšatši a mararo le seripa, gobane o goeletša lešokeng. Ka boporofeta, ge modiro wa gagwe o thoma, dihlatse tše pedi di sa dutše di hwile setarateng seo se phatlago moeding wa Hesekiele. Taba e nngwe ye e lebanyago ke gore ge lentšu le thoma modiro wa lona, lefase ka moka le tla ba le phihlelelo ya molaetša. Tlhokomedišo e nngwe ke gore molaetša o fiwa nakong ya matšatši a bofelo ge Kriste a phumola dibe tša ba dikete tše lekgolo le masomenne-nne a mene, gobane bokgopo bja bona bo lebaletšwe. Taba e bohloko yeo gape e utollwago “mothalo godimo ga mothalo,” ke gore ke feela bao ba fihlelelago dinyakwa tša ebangedi bao ba tlago go amogela tebalelo yeo e phethagatšwago historing yeo.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Hanya mereka yang menyahut tuntutan-tuntutan yang berkaitan dengan doa Imamat dua puluh enam akan dihapuskan dosa-dosa mereka dan dosa-dosa bapa-bapa mereka, kerana mereka telah menerima “dua kali ganda bagi segala dosanya.” “Tangan” Tuhan yang berkaitan dengan dosa-dosa mereka dan dosa-dosa bapa-bapa mereka ialah suatu lambang kekecewaan yang pertama, ketika Tuhan menahan tangan-Nya atas suatu kesilapan yang menghasilkan kekecewaan yang pertama. Dalam sejarah Millerite, tangan-Nya menghalang umat Tuhan daripada melihat suatu kebenaran yang tersembunyi. Tangan-Nya dalam sejarah itu melambangkan pemeliharaan ilahi-Nya. Pada akhir zaman, tangan-Nya melambangkan penolakan umat Tuhan terhadap suatu kebenaran yang dinyatakan, dan tangan-Nya pada ketika itu melambangkan penghakiman ilahi-Nya.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Ka luti hmasa berawt hmasa pakhatna hmangin mi thi te chu an lo ṭhawn khâwm a, mahse sipai ropui tak angin an la ding lo. Ezekiel bung 37-a hrilhlâwkna pahnihna chuan chu chu a thlengtir a, thli li atanga lo kal nungchate chu a rawn thlen avângin.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Lalu Ia berfirman kepadaku: Bernubuatlah kepada angin, bernubuatlah, hai anak manusia, dan katakanlah kepada angin itu: Beginilah firman Tuhan Allah: Datanglah dari keempat penjuru angin, hai nafas, dan berhembuslah ke atas orang-orang yang terbunuh ini, supaya mereka hidup. Maka aku bernubuat seperti yang diperintahkan-Nya kepadaku, lalu nafas itu masuk ke dalam mereka, dan mereka hidup kembali, lalu berdiri di atas kaki mereka, suatu tentara yang sangat besar. Kemudian Ia berfirman kepadaku: Hai anak manusia, tulang-tulang ini adalah seluruh kaum Israel. Lihatlah, mereka berkata: Tulang-tulang kami telah menjadi kering, dan pengharapan kami telah lenyap; kami terputus dari bagian kami. Sebab itu bernubuatlah dan katakanlah kepada mereka: Beginilah firman Tuhan Allah: Sesungguhnya, hai umat-Ku, Aku akan membuka kubur-kuburmu dan membangkitkan kamu keluar dari kubur-kuburmu, lalu membawa kamu ke tanah Israel. Dan kamu akan mengetahui bahwa Akulah Tuhan, apabila Aku telah membuka kubur-kuburmu, hai umat-Ku, dan membangkitkan kamu keluar dari kubur-kuburmu. Aku akan menaruh Roh-Ku di dalammu, sehingga kamu akan hidup, dan Aku akan menempatkan kamu di tanahmu sendiri. Maka kamu akan mengetahui bahwa Aku, Tuhan, telah mengatakannya dan melaksanakannya, demikianlah firman Tuhan. Yehezkiel 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Moya ono wa vuporofita bya Hesekiele i rungula ra ku pfalela, hikuva byi huma eka mimoya ya mune.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> E mpa yi nkan yi akyi no, mihuu abɔfo baanan a wogyinagyina asase no ntweanan anan no so, na wokurakura asase no mframa anan no mu, sɛnea mframa no renhyɛ asase no so, anaa po no so, anaa dua biara so. Na mihuu ɔbɔfo foforo bi a ɔrefi apuei fam reba, a okura Onyankopɔn teasefo no nsɔano; na ɔde nne kɛse teɛɛm kyerɛɛ abɔfo baanan no, wɔn a wɔde maa wɔn sɛ wɔnsɛe asase no ne po no, sɛ, Monnsɛe asase no, anaa po no, anaa nnua no, kosi sɛ yɛato yɛn Nyankopɔn asomfo no nsɔano ahyɛ wɔn moma so. Adiyisɛm 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Angin empat itu bangkit dari timur, dan secara nubuatan, Islam ialah kedua-duanya “angin timur” dan “anak-anak dari timur.” “Nafas” dalam kitab Yehezkiel, yang mengubah tubuh-tubuh yang telah dibentuk itu menjadi “suatu tentera yang sangat besar,” ialah pekabaran yang memeteraikan seratus empat puluh empat ribu orang. Pekabaran pemeteraian dalam Wahyu fasal tujuh muncul dari timur. Pekabaran itu ialah pekabaran Seruan Tengah Malam, dan Zefanya mengenal pastinya sebagai trompet “amaran terhadap kota-kota berkubu, dan terhadap menara-menara yang tinggi.”

A tower is a symbol of the church.

Tùr a za nia chu kohhran entîr nî a ni.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> “Dalam perumpamaan itu, tuan rumah melambangkan Allah, kebun anggur melambangkan bangsa Yahudi, dan pagar melambangkan hukum ilahi yang menjadi perlindungan mereka. Menara itu adalah lambang bait suci.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Bandar ialah sebuah kerajaan dalam nubuat Bible. Kepausan ialah “Babylon,” “bandar besar itu.” Perancis dan kemudiannya Amerika Syarikat ialah “bandar besar,” iaitu “Sodom dan Mesir.” Yerusalem ialah “bandar besar” yang turun dari syurga. Pekabaran Zefanya ditujukan terhadap bandar-bandar dan menara-menara, atau terhadap gabungan gereja dan negara, yang menurut takrifnya merupakan patung binatang itu. Inilah pekabaran “rahsia” dalam Daniel fasal dua.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Tepat sebelum dekri undang-undang hari Ahad, iaitu ujian patung emas Nebukadnezar dalam Daniel fasal tiga, mayat-mayat itu bangkit dan diubah menjadi suatu tentera yang gagah untuk memberitakan pekabaran yang mengenal pasti serta menentang pembentukan gabungan gereja dan negara, sambil juga mengenal pasti bahawa Islam ialah alat pemeliharaan ilahi yang digunakan Allah untuk melaksanakan penghakiman-Nya ke atas mereka yang menguatkuasakan ibadat hari Ahad sebagaimana yang telah dilakukan-Nya dalam sejarah lampau. Pekabaran itu mengenal pasti bahawa apabila patung itu berkembang sepenuhnya, dan menguatkuasakan tanda binatang itu, penghakiman itu akan dilaksanakan.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Dalam Daniel pasal tiga tidak ada rujukan langsung kepada patung binatang itu yang mengarah kepada dan mencapai kematangannya pada hukum hari Minggu, namun tidak mungkin ada pekabaran ketiga tanpa yang pertama dan kedua, sebab Daniel pasal dua harus termasuk dalam penyingkapan kebenaran-kebenaran yang dilambangkan dalam Daniel pasal tiga. “Rahasia” dari mimpi tentang patung dalam pasal dua itu mengenali umat Allah yang mulai memahami implikasi hidup dan mati dari patung binatang Nebukadnezar.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Logic iSanctified ithinta kuti, pamene Nebukadinezara anatsimikiza kuti adzachita mwambo wopatulira fano lake la golide, fanolo linayenera kumangidwa kaye, ndipo oimba anayenera kuchita mayesero a nyimbo imene adzaimbe pa mwambowo. Panayenera kukhala kukonzekera pasadakhale kwa ntchito yomanga komwe kunkachitika m’kupita kwa nthawi, ndi kukumba pansi, kuyala maziko, kumanga nsanja zothandizira, ndi antchito kubwera ndi kupita; ndipo kukonzekera kumeneku kunali kupanga chifanizo cha loto la Nebukadinezara, koma kunyada kwa Nebukadinezara kunatsimikiza kupanga chifanizo cha chilombo chimodzi chokha, osati maufumu onse a uneneri wa m’Baibulo. Kumangidwa kwa chifanizo chimenecho ndiko kuyesedwa kumene anthu a Mulungu ayenera kudutsa nako nthawi ya chifundo isanatsekedwe, ndi asanadindidwe chisindikizo, nyimbo isanayambe kuimbidwa.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Logik yang dikuduskan juga mengenal pasti bahawa Shadrach, Meshach dan Abednego bukanlah satu-satunya hamba Ibrani yang menyaksikan persiapan awal bagi pentahbisan patung emas itu. Mereka hanyalah orang Ibrani yang memahami implikasi persiapan tersebut sebagai suatu amaran hidup dan mati, lalu membuat persiapan peribadi mereka sendiri bagi menghadapi krisis yang akan datang.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Dalam petikan daripada Sister White pada permulaan rencana ini, beliau bukan sahaja menyelaraskan ketetapan Zefanya dengan patung emas Nebukadnezar dan undang-undang hari Ahad, malah beliau juga mengenal pasti ketetapan yang tidak adil dalam Yesaya.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Jwale go ba ba beang melao ya go se loke, le ba ba kwalang bogale jo ba bo laetseng; go faposa ba ba humanegileng katlholong, le go amoga bahumanegi ba batho ba me tshwanelo ya bone, gore batlholagadi e nne thopo ya bone, le gore ba thope masiela! Mme lo tla dirang mo letsatsing la ketelo, le mo tshenyegong e e tla tswang kgakala? lo tla tshabela kwa go mang gore lo bone thuso? mme lo tla tlogela kgalalelo ya lona kae? Isaia 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

“Keputusan yang tidak benar” dalam Yesaya ialah undang-undang Ahad, dan itulah “hari pelawatan” serta “kebinasaan” bagi Amerika Syarikat, kerana “kemurtadan nasional” diikuti oleh “kehancuran nasional.” Menurut Yesaya, pada waktu undang-undang Ahad, yang juga merupakan patung emas Nebukadnezar, “kebinasaan” itu “akan datang dari jauh.”

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Ingatlah akan hal ini, dan teguhkanlah dirimu seperti laki-laki; camkanlah itu kembali, hai para pemberontak. Ingatlah perkara-perkara yang dahulu kala: sebab Akulah Allah, dan tidak ada yang lain; Akulah Allah, dan tidak ada yang seperti Aku, yang memberitakan kesudahan sejak permulaan, dan dari zaman purbakala hal-hal yang belum terlaksana, yang berfirman: Rancangan-Ku akan tetap tegak, dan segala kehendak-Ku akan Kulaksanakan; yang memanggil burung pemangsa dari timur, orang yang melaksanakan rancangan-Ku dari negeri yang jauh: sungguh, Aku telah mengatakannya, Aku juga akan mewujudkannya; Aku telah menetapkannya, Aku juga akan melakukannya. Dengarkanlah Aku, hai kamu yang keras hati, yang jauh dari kebenaran: Aku mendekatkan kebenaran-Ku; itu tidak akan jauh, dan keselamatan-Ku tidak akan tertunda: dan Aku akan menempatkan keselamatan di Sion bagi Israel, kemuliaan-Ku. Yesaya 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

အေရှာယသည် ဤကျမ်းပိုဒ်ကို နှောင့်နှေးနေသောကာလ၏ အဆုံး၌ ထားရှိသည်။ အကြောင်းမှာ ထိုအချိန်တွင် သူ၏ “ကယ်တင်ခြင်းသည်” ထပ်မံ၍ “နှောင့်နှေး” မနေတော့မည် ဖြစ်သောကြောင့်ဖြစ်သည်။ ဤသည်မှာ ဗျာဒိတ်ကျမ်း အခန်း ၁၁ ၏ သုံးရက်ခွဲအဆုံး၌ ဖြစ်သည်။ နှောင့်နှေးနေသောကာလ၏ အဆုံးကို သန်းခေါင်ယံအော်ဟစ်သံ၏ သတင်းစကား ရောက်ရှိလာခြင်းအားဖြင့် မှတ်သားထားပြီး၊ ထိုအချိန်၌ ယေဇကျေလ၏ မဟာစစ်တပ်သည် ထ၍ ရပ်လျက်ရှိသည်။ သူတို့ ထ၍ ရပ်သောအခါ၊ ဗျာဒိတ်ကျမ်း အခန်း ၁၁ တွင် အလံတော်တစ်ရပ်အဖြစ် မြှောက်တင်ခံရကြသည်။

> 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. 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. Revelation 11:11–14.

> Ἀπὸ δὲ τρεῖς ἡμέρας καὶ ἥμισυ, εἰσῆλθεν εἰς αὐτοὺς τὸ Πνεῦμα τῆς ζωῆς ἐκ τοῦ Θεοῦ, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν· καὶ φόβος μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς. Καὶ ἤκουσαν φωνὴν μεγάλην ἐκ τοῦ οὐρανοῦ λέγουσαν αὐτοῖς· Ἀνάβατε ὧδε. Καὶ ἀνέβησαν εἰς τὸν οὐρανὸν ἐν τῇ νεφέλῃ, καὶ ἐθεώρησαν αὐτοὺς οἱ ἐχθροὶ αὐτῶν. Καὶ ἐν ἐκείνῃ τῇ ὥρᾳ ἐγένετο σεισμὸς μέγας, καὶ τὸ δέκατον τῆς πόλεως ἔπεσεν, καὶ ἀπεκτάνθησαν ἐν τῷ σεισμῷ ἄνθρωποι χιλιάδες ἑπτά· καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο καὶ ἔδωκαν δόξαν τῷ Θεῷ τοῦ οὐρανοῦ. Ἡ οὐαὶ ἡ δευτέρα ἀπῆλθεν· ἰδοὺ, ἡ οὐαὶ ἡ τρίτη ἔρχεται ταχύ. Ἀποκάλυψις 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

ڤدوا سکسي دالم واهيو فسل سبلاس نائيق ک سورݢ سباݢاي پانجي-ڤانجي، دالم جم يڠ سام دڠن ݢمڤا بومي، ايتوله اوندڠ-اوندڠ هاري احد. ڤد وقت ايت، اتاو سباݢايمان يوحنا مڠاتاکن، “دالم جم ايت،” منوروت اشعيا، فسل امڤت ڤولو اينم، الله ممڠݢيل “للاکي ايت” يڠ ملقساناکن مشورت-ڽ، يڠ جوݢ اداله “سئکور بورونڠ ڤمڠسا دري تيمور”. بورونڠ ڤمڠسا ايت، يايتو “للاکي ايت” يڠ الله ڤاکاي اونتوق ملقساناکن مشورت-ڽ، داتڠ دري “سبواه نݢري يڠ جاوه”. دالم اشعيا فسل سڤولوه، ڤد زمان “کتتڤن يڠ ظالم” ايت، يايتو اوندڠ-اوندڠ هاري احد، “کبناسآن” امريکا شريکت داتڠ دري “جاوه.” “تيمور” اداله لمبڠ اسلام، کران دالم نبوات کدوا-دواڽ دسبوت “اَنق-اَنق تيمور،” دان “اڠين تيمور.” “بورونڠ” دالم نبوات اداله سواتو اݢام، سباݢايمان بابل دݢمبرکن سباݢاي sangkar yang penuh dengan segala burung yang dibenci dan najis. “بورونڠ ڤمڠسا” يڠ داتڠ دري سبواه نݢري يڠ جاوه di sebelah timur, ialah agama Islam.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Lalu berserulah ia dengan suara yang kuat, katanya: “Sudah rubuh, sudah rubuh Babel yang besar itu, dan telah menjadi tempat kediaman roh-roh jahat, serta sarang setiap roh najis, dan sangkar setiap burung yang najis lagi dibenci.” Wahyu 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Kesatuan tiga serangkai Babilon moden melambangkan tiga bentuk pemerintahan, dan juga tiga bentuk agama. Agama Pertubuhan Bangsa-Bangsa Bersatu ialah spiritualisme, agama Amerika Syarikat ialah Protestantisme murtad, dan agama paus ialah Katolikisme. Semua aliran keagamaan itu kadangkala dilambangkan sebagai perempuan, tetapi juga sebagai burung. Kuasa keagamaan dan politik Pertubuhan Bangsa-Bangsa Bersatu, dengan Amerika Syarikat sebagai raja utama, itulah yang menempatkan kepausan di atas takhta bumi. Dalam kitab Zakharia, dua ekor burunglah yang menegakkan paus, yang dikenal pasti sebagai “si durhaka” itu oleh rasul Paulus dalam second Thessalonians.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> মও লগত কথা কোৱা দূতে পাছত ওলাই আহি মোক ক’লে, “এতিয়া তোমাৰ চকু তুলি চোৱা, এই যে ওলাই গৈ আছে, ই কি?” তেতিয়া মই ক’লোঁ, “ই কি?” তেওঁ ক’লে, “এইটো ওলাই যোৱা এটা এফাহ।” তেওঁ আৰু ক’লে, “সমগ্ৰ পৃথিৱীত এইটোৱেই সিহঁতৰ সাদৃশ্য।” আৰু চোৱা, এটা সীহৰ টেলেণ্ট উঠোৱা হ’ল; আৰু এফাহৰ মাজত বহি থকা এইজনী এজনী তিৰোতা। তেওঁ ক’লে, “এইজনীয়েই দুষ্টতা।” তেতিয়া তেওঁ তাক এফাহৰ মাজলৈ নিক্ষেপ কৰিলে; আৰু তাৰ মুখত সীহৰ ভাৰটো নিক্ষেপ কৰিলে। পাছত মই মোৰ চকু তুলি চালোঁ, আৰু চোৱা, দুজনী তিৰোতা ওলাই আহিল, আৰু সিহঁতৰ পাখিত বতাহ আছিল; কিয়নো সিহঁতৰ পাখি শাৰলিৰ পাখিৰ দৰে আছিল; আৰু সিহঁতে এফাহটো পৃথিৱী আৰু আকাশৰ মাজত তুলি নিলে। তেতিয়া মই মোৰ লগত কথা কোৱা দূতজনক ক’লোঁ, “এইসকলে এফাহটো ক’লৈ লৈ গৈ আছে?” তেওঁ মোক ক’লে, “শিনাৰ দেশত তাৰ বাবে এটা ঘৰ বনাবলৈ; আৰু সেয়া স্থাপন কৰা হ’ব, আৰু তাতেই নিজৰ ভেটিৰ ওপৰত থোৱা হ’ব।” জখৰিয়া 5:5–11।

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Efa ialah sebuah bakul yang digunakan untuk menyukat. Dua orang perempuan yang meletakkan efa itu, atau bakul yang di tengah-tengahnya kepausan duduk, ialah dua buah gereja. Dua agama akan mengambil agama yang dalam Alkitab ditakrifkan sebagai “si fasik itu” lalu membinakan baginya sebuah rumah di tanah Sinear. Sinear ialah nama lain bagi Babel, dan gereja Katolik ialah Babel besar pada akhir zaman.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

여자 “그 여자”를 바벨론에 “세우는” 두 여인은 그 “날개에 바람”이 있다. 그 여인들은 또한 새들인데, 이는 그들에게 “날개”가 있기 때문이며, 그 여자를 두는 그들의 정당화는 이슬람의 “바람”이다. 이는 이슬람이 각 사람의 손을 함께 모이게 하기 때문이다. 들어 올려지는 그 여자는 1798년에 치명적인 상처를 입은 이래 에바 속에 갇혀 있었으니, 이는 그녀가 들어 있던 그 에바의 아가리 위에 납덩이가 놓여 있었기 때문이다. 그러나 느부갓네살의 경배 의식의 음악이 시작될 때, 배도한 개신교와 강신술의 두 여인이 그 납덩이를 제거하고, 일곱 중에 속한 여덟째 머리를 들어 올린다.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bāda tūto to nâ cḁkṳnâp nâp tu taʾmâi, tûa momen ḁm kâtoktok bâgḁi ngḁi si pḁi pḁi nâi dâi nâ Instrumentalities kâi Ngâi. Dŭnia dâi pŏh kâi mḁrâi, pŏh kâi pḁi, tû pŏh kâi tŭi pŏh pâi. Tûi, hâi mî tûa mii pŏh mî tûa mii pʾâi—papal power—mîi mîi nâi dâi pḁi tûa bânâi lâtâi Ngâi hâi pʾâi kâi mîi witness kâi Nâi. Tûa union nâi dâi cĕment kâi tûa apostate pŏh mî. Bāgḁi nâi cṳi bânâi unite mîi agent kâi nâi hâi pḁi kâi truth, nâi tûa pʾâi work bânâi divide tû scatter mîi advocate kâi truth nâi. Jealousy, evil surmising, evilspeaking, dâi instigate kâi nâi bânâi produce discord tû dissension.” Testimonies, volume 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Kopano e menararo e tlotlomatsa bopapa e le hlogo, gobane ba ikemišeditše go fediša setšhaba se se sa nyakegego.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Sebab, lihatlah, musuh-musuh-Mu membuat kegaduhan; dan mereka yang membenci Engkau telah mengangkat kepala. Mereka telah mengambil rancangan licik terhadap umat-Mu, dan berunding melawan orang-orang-Mu yang tersembunyi. Mereka telah berkata, Marilah, dan biarlah kita melenyapkan mereka daripada menjadi suatu bangsa; supaya nama Israel tidak lagi diingati. Mazmur 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Nyoni ndi chipembedzo, ndipo “nyoni yolusa yochokera kum’mawa” imene Mulungu amaiyitana pa “ola” la lamulo la Lamlungu, pamene uthenga wa Kulira kwa Pakati pa Usiku ukukalalikidwa, ndi Chisilamu. N’chifukwa chake pa ola lomwelo limene akufa oukiritsidwa akukwera kumwamba monga chizindikiro, “tsoka lachitatu” la Chisilamu limadza mofulumira. Ichi ndichifukwa chake Yesaya akunena m’vesi loyamba la chaputala chakhumi kuti, “Tsoka” kwa iwo amene amalengeza malamulo osalungama. “Masoka” a Chivumbulutso ndi Chisilamu, ndipo Chisilamu ndi chiweruzo cha chisamaliro chaumulungu, kapena chida, kapena ndodo (Yesaya 10:5) imene Mulungu amagwiritsa ntchito kulanga United States chifukwa chokakamiza kulambira Lamlungu.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Yesaya bab empat puluh enam mengenal pasti “burung pemangsa dari timur” sebagai “orang yang melaksanakan nasihat-Ku.” “Orang” itu ialah Islam, dan dia disebut “dari negeri yang jauh,” kerana Allah telah “menetapkan” untuk menghakimi Amerika Syarikat, dan sesudah itu dunia, kerana penguatkuasaan hari Ahad, sebagaimana yang telah dilakukan-Nya pada zaman dahulu terhadap Rom kafir dengan empat sangkakala yang pertama, dan kemudian terhadap Rom kepausan dalam sangkakala “Malapetaka” yang kelima dan keenam. Tujuan-Nya dalam Yesaya bab empat puluh enam ialah untuk memanggil “burung pemangsa dari timur” itu, dan Dia memberitahu umat-Nya yang ingin memahami nasihat dan tujuan-Nya: “Ingatlah perkara-perkara yang dahulu dari zaman purbakala: bahawa Akulah Allah, dan tidak ada yang lain; Akulah Allah, dan tidak ada yang seperti Aku, yang memberitakan kesudahan sejak permulaan, dan sejak zaman purbakala perkara-perkara yang belum dilakukan, sambil berfirman, Nasihat-Ku akan tetap teguh, dan Aku akan melakukan segala kehendak-Ku.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

Dalam ayat yang ketiga dalam Yesaya pasal sepuluh, Yesaya mencatat tiga pertanyaan yang penting:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> “A ka mi ka ko dak nangani ni salsraon, aro salsraonni saldapo gengoni?” “Naaona ni anchinggipa ka∙donganina na∙simang sawona guamgen? aro na∙simangni rasongko baawalo watgalgen?” Isaiah 10:3

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Soal terakhir mengenal pasti bahawa tanah yang mulia itu kehilangan kemuliaannya melalui dekri yang tidak benar. Kemuliaan Amerika Syarikat ialah Perlembagaan, yang dibatalkan sepenuhnya pada masa undang-undang hari Ahad.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> “Lele Pangkatikang Dasunon pumanig iti ili ti kalintegan ti panangiturayda kadagiti bagbagida, babaen iti pannakaikeddeng a dagiti mangibagi a napili babaen iti botos ti umili ket isuda ti mangaramid ken mangipatungpal kadagiti linteg. Naikkan met ti wayawaya ti pammati a narelihioso, nga isu a tunggal tao ket mapalubosan a mangdayaw iti Dios kas iti idaldalan ti konsiensiana. Ti Republicanismo ken Protestantismo nagbalinda a pamuon a principio ti nacion. Dagitoy a principio ti palimed ti pannakabalinna ken kinaprosperona.” The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Hwetstadonǣwutahwetha natonhyahtáhkhwa ne karihwí:io tsi iakotónhsera’kó:wa enhón:ni ne vte’shón:'a tsi nón:we ne Sunday law.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> “ဣသရေလအမျိုးတော်အတွက် ဘုရားသခင်သည် အံ့ဖွယ်ကောင်းလှစွာ အမှုတော်ကို ဆောင်ရွက်တော်မူခဲ့၍၊ ထို့ပြင် ၎င်းအပေါ်၌ အနန္တတန်ခိုး၏ ကာကွယ်ကွင်းကို ဖြန့်ချထားတော်မူသော နိုင်ငံသည် ပရိုတက်စတင့် အခြေခံသဘောတရားများကို စွန့်လွှတ်ကာ၊ မိမိ၏ ဥပဒေပြုအာဏာအားဖြင့် ဘာသာရေးလွတ်လပ်ခွင့်ကို ကန့်သတ်ရာ၌ ရောမဘာသာဝါဒကို အသိအမှတ်ပြု၍ ထောက်ခံအားပေးသောအခါ၊ ထိုအခါ ဘုရားသခင်သည် မိမိအပိုင်တန်ခိုးတော်ဖြင့် သစ္စာတည်သော မိမိလူမျိုးအတွက် အမှုတော်ကို ဆောင်ရွက်တော်မူလိမ့်မည်။ ရောမ၏ ဖိနှိပ်အာဏာကို ကျင့်သုံးလိမ့်မည်ဖြစ်သော်လည်း၊ ခရစ်တော်သည် ကျွန်ုပ်တို့၏ ခိုလှုံရာဖြစ်တော်မူ၏။” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Kwa “amri isiyo ya haki” ya Isaya, ambayo ni sheria ya Jumapili, utukufu wa Marekani huondoka, nayo mara moja hujibu swali la pili la Isaya inapokimbilia kinabii kwa Umoja wa Mataifa, shirikisho la wafalme kumi la Ufunuo sura ya kumi na saba, ili kupata msaada wa kushughulikia shambulio la Uislamu la “Ole” ya tatu. Swali la kwanza kati ya yale maswali matatu hutambulisha mazingira ya ukiwa wa sheria ya Jumapili unaosababisha Marekani kuanza kazi yake inayofuata ya kuilazimisha dunia yote kuukubali muungano wa kanisa na serikali, kama unavyowakilishwa na umoja wa Umoja wa Mataifa na Kanisa Katoliki, huku papa akiwa na udhibiti juu ya uhusiano huo usio mtakatifu. Ule ukiwa huuita “siku ya kujiliwa”. Uhalisi huu wote wa kinabii unaafikiana na ibada ya kuwekwa wakfu ya Nebukadreza kwa sanamu ya dhahabu.

We will continue chapter three of Daniel in the next article.

Izan tqamḍa tis kraḍ n Danyal deg umagrad d-iteddun.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> “Dalam sejarah Nebukadnezar dan Belsyazar, Tuhan berbicara kepada umat manusia pada zaman ini. Penghukuman yang akan menimpa penduduk bumi pada hari ini adalah karena penolakan mereka terhadap terang. Penghukuman kita dalam penghakiman bukanlah akibat dari kenyataan bahwa kita telah hidup dalam kesesatan, melainkan karena kita telah mengabaikan kesempatan-kesempatan yang dikirim Surga untuk menemukan kebenaran. Sarana untuk mengenal kebenaran tersedia dalam jangkauan semua orang; tetapi, seperti raja yang memanjakan diri dan mementingkan diri sendiri itu, kita lebih memperhatikan hal-hal yang mempesona telinga, menyenangkan mata, dan memuaskan selera, daripada hal-hal yang memperkaya pikiran, yaitu harta-harta ilahi kebenaran. Melalui kebenaranlah kita dapat menjawab pertanyaan besar itu, ‘Apakah yang harus kuperbuat supaya aku diselamatkan?’” Bible Echo, 17 September 1894.

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