The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
ڕوویای کۆتایی دانیال لە سێ بەشی کۆتایی پێک دێت. یەکەمینی ئەو بەشانە، وەک دوایینی ئەو سێ بەشەش، ئەزموونی دانیال دیاری دەکات، و بەشی ناوەندیش مێژووی پێغەمبەرانە دیاری دەکات کە بە هەستان و کەوتنی کۆتایی پاشای ساختەی باکوور دەپردازێت. بەشی یەکەم وەک بەشی دوایینە، و بەشی ناوەند نوێنەرایەتی یاخیبوونی پاشای ساختەی باکوور دەکات. ڕوویای کۆتایی دانیال، ڕوویای ڕووباری حیدەکێل، واژۆی ئەلفا و ئۆمێگای هەڵگرتووە، ئەوەی کە ڕاستییە. کاتێک دەست دەکەین بە تاوتوێکردنی ڕوویای کۆتایی دانیال، لە ئایەتی یەکەوە دەست پێ دەکەین.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Kayiroosi, mootii Faares, waggaa sadaffaatti dubbichi tokko Daaniʼelitti mulʼifame; inni maqaan isaa Belteshaazaar jedhamee waamama ture; dubbichis dhugaa ture, yeroo murtaaʼes dheeraa ture; innis dubbicha hubate, mulʼaticha irrattis hubannaa qabaate. Daaniʼel 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
Ayat ini mengandungi beberapa kebenaran yang terhimpun di dalamnya. Yang pertama ialah nama Daniel, “Belteshazzar”.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Пачатковы еўнух даў імёны: Даніілу ён даў імя Валтазар; Хананіі — Седрах; Місаілу — Місах; і Азарыі — Авдэнага. Данііл 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
Daniy’el chapter one keessa maqaan isaa “Belteshazzar” jedhamee kennameef, mul’ata isaa isa dhumaa yeroo ibsamu malee achii booda deebi’ee “Belteshazzar” jedhamuun hin beekkamu. Kanaafuu Belteshazzar maqaa isaa ragaa isaa isa jalqabaa fi isa dhumaa keessatti ta’a. Raajii keessatti maqaa jijjiiruun mallattoo hariiroo kakuu Waaqayyo fi saba Isaa gidduu jiru agarsiisa. Yommuu Gooftaan Abramiifi Saraay wajjin kakuu seene, maqaa isaanii gara Abrahaamii fi Saaraa tti jijjiire. Maqaa Yaaqoobis gara Israa’elitti jijjiire; akkasumas saba kakuu Isaa kan bara dhumaa maqaa haaraa akka argatan abdachiisa.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Шьон азы сара дгьыл исымшьҭу, Иерусалим азы сара сҳәымшьу, аҭыӡшәа аҿацә еиԥш иҭыҵанӡа, аиқәырхарала ишаха аиқәыршәахьоу алампа еиԥш ианҩеиуаӡа. Амилаҭқәа урыҭыӡшәа рбоит, аҳрақәа зегьы уаԥша. Уаанӡа уаӡәхоит Иаҳве иҿы ахьӡ иану ҿыцла. Исайа 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
በመጨረሻዎቹ ቀናት ያሉት አንድ መቶ አርባ አራት ሺህ የሆኑትን ፊላዴልፍያውያንም ይህን ተስፋ ደግሞ ይሰጣቸዋል።
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
“ᑕᓐᓇ ᐃᖃᓇᐃᔭᖅᑐᖅ ᐊᖅᓵᕐᓂᖅ ᓵᖓᓂ, ᑖᓐᓇ ᐅᕙᖓ ᓯᓚᑐᔫᑉ ᑐᔪᕐᒥᕕᖓᓂ ᓇᖅᑯᔨᐅᑎᑕᐅᑎᓛᖅᐸᕋ, ᐊᒻᒪ ᑕᐃᑯᖓ ᓯᓚᑖᓄᑦ ᐊᓂᓂᖅ ᐃᓱᓕᔾᔮᙱᓚᖅ; ᐊᒻᒪ ᑖᓐᓇ ᐅᕙᖓ ᑎᑎᕋᕐᓗᒍ ᐅᕙᖓ ᓯᓚᑐᔫᑉ ᐊᑎᖓ, ᐊᒻᒪ ᐅᕙᖓ ᓯᓚᑐᔫᑉ ᓄᓇᖓᑕ ᐊᑎᖓ, ᑖᓐᓇ ᓄᑖᖅ ᔪᕉᓴᓚᒻ, ᑖᓐᓇ ᐊᑉᐸᕐᓂᖅᑐᖅ ᕿᓚᒥᒃ ᐅᕙᖓ ᓯᓚᑐᔫᓂᒃ; ᐊᒻᒪ ᑎᑎᕋᕐᓗᒍ ᐅᕙᖓ ᓄᑖᖅ ᐊᑎᕋ.” ᑐᓴᕈᓐᓇᖅᑐᖅ ᑐᓴᓕᕐᓕ ᑎᑎᕋᕐᓂᖅ ᐊᓂᕐᓂᖅ ᐅᖃᐅᓯᖓ ᐃᓄᒡᒎᓯᓄᑦ. ᓴᖅᑭᑎᑕᐅᔪᑦ 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
မိန့်တော်များ၌ နောက်ဆုံးကာလ၏ ဘုရားသခင်၏ လူမျိုးကို ပုံဖော်ပြသထားကြပြီး၊ အာဗြဟံ၊ စာရာနှင့် ဣသရေလတို့နှင့် မတူဘဲ “ဗေလတရှာဇာ” ဟူသောနာမ၏ တိကျသော အဓိပ္ပာယ်ကို မသိရှိရသေးပါ။ မိမိ၏ ပဋိညာဉ်ဆက်ဆံရေးကို ကိုယ်စားပြုရန် ဘုရားသခင်က နောက်ဆုံးကာလရှိ မိမိ၏ လူမျိုးအား ပေးတော်မူသော နာမသည်၊ ထိုနာမကို ကိုယ်တော် ပေးတော်မူသည့် အချိန်မတိုင်မီအထိ မသိရသောနာမ ဖြစ်သည်။ “ဗေလတရှာဇာ” ဟူသောနာမသည် နောက်ဆုံးကာလ၌ ဖီလဒေလဖိမြို့အသင်းတော်ဆိုင်ရာ ဘုရားသခင်၏ ပဋိညာဉ်လူမျိုးအဖြစ် ဒံယေလကို ဖော်ညွှန်းသော်လည်း၊ ထိုနာမကို သူတို့၏ နဖူးပေါ်၌ ရေးသားထားသကဲ့သို့၊ တံဆိပ်ကိုလည်း ထိုနေရာ၌ပင် ရေးသားထားသောကြောင့်၊ တံဆိပ်ခတ်ခြင်း မတိုင်မီအထိ အမှန်တကယ်သော နာမသည် ဖုံးကွယ်ထားလျက်ရှိ၏။
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
我又观看，看哪，羔羊站在锡安山上，同他又有十四万四千人，额上都写着他的名和他父的名。启示录 14:1
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
دانیال در باب یک و سپس در باب ده «بلطشصر» خوانده شده است؛ و بدینسان خود را بهعنوان نمادی از جنبش فرشتهٔ اول و جنبش فرشتهٔ سوم معرفی میکند؛ زیرا باب یک، چنانکه در مقالات پیشین بهتفصیل نشان داده شده است، نمایانگر پیام فرشتهٔ اول است. ازاینرو باب ده نمایانگر جنبش فرشتهٔ سوم و قوم عهدِ ایام آخر است. سپس آیه، بلطشصر را بهعنوان نمادی از کسانی معرفی میکند که افزایشِ معرفتی را که در جنبش اصلاحیِ آغازشده در سال ۱۹۸۹ مُهرگشایی شد، درمییابند. این معنا در تأکید بر آنچه دانیال (بلطشصر) میدانست، بازنمایی شده است.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
دانيالُ يُعرَّف بأنه عارفٌ «بالأمر» الذي «أُعلن لدانيال»، «والأمرُ حقٌّ، والميعادُ طويلٌ؛ ففهمَ الأمرَ وكانت له فِطنةٌ في الرؤيا». لقد فهم دانيال «الأمر»، وكذلك «الرؤيا». والكلمةُ العبرية «dabar» تُرجِمت في الآية «أمرًا»، ومعناها «كلمة». ونبويًّا تمثّل «الكلمة» كِلَا الأمرين: فهي تمثّل رؤيا «السبعة الأوقات»، وتمثّل أيضًا المسيح، الذي هو الكلمة. وكلٌّ من «السبعة الأوقات» والمسيح هو الصخرة التي رفضها البنّاؤون، ودانيال يمثّل شعبًا يفهم كلا العنصرين من رمزية الكلمة.
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
ਦਾਨੀਏਲ ਅਧਿਆਇ ਨੌਂ, ਆਇਤ ਤੇਈ ਵਿੱਚ ਅਸੀਂ ਉਹਨਾਂ ਸਭ ਤੋਂ ਮਹੱਤਵਪੂਰਣ ਆਇਤਾਂ ਵਿੱਚੋਂ ਇੱਕ ਨੂੰ ਪਾਂਦੇ ਹਾਂ ਜੋ ਦੋ ਹਜ਼ਾਰ ਤਿੰਨ ਸੌ ਸਾਲਾਂ ਅਤੇ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਵੀਹ ਸਾਲਾਂ ਦੀਆਂ ਸਮੇਂ-ਸੰਬੰਧੀ ਭਵਿੱਖਬਾਣੀਆਂ ਨਾਲ ਜੁੜੀ ਹੋਈ ਹੈ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਦਾਨੀਏਲ ਅਧਿਆਇ ਅੱਠ, ਆਇਤ ਤੇਰਾਂ ਦੇ ਪ੍ਰਸ਼ਨ ਅਤੇ ਆਇਤ ਚੌਦਾਂ ਦੇ ਉੱਤਰ ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। ਪ੍ਰਸ਼ਨ ਪੁੱਛਦਾ ਹੈ, “ਉਹ ‘chazon’ ਦਰਸ਼ਨ, ਜੋ ਪਵਿੱਤਰ ਅਸਥਾਨ ਅਤੇ ਸੈਨਾ ਦੇ ਰੌਂਦੇ ਜਾਣ ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ ਅਤੇ ਜੋ ਪਹਿਲਾਂ ਮੂਰਤੀਪੂਜਕਤਾ ਅਤੇ ਫਿਰ ਪਾਪਤੰਤਰ ਦੁਆਰਾ ਪੂਰਾ ਕੀਤਾ ਗਿਆ ਸੀ, ਕਿੰਨੇ ਸਮੇਂ ਤੱਕ ਰਹੇਗਾ?” ਇਹ ਰੌਂਦਿਆ ਜਾਣ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਵੀਹ ਸਾਲਾਂ ਤੱਕ ਚੱਲਿਆ, ਜੋ ਲੇਵੀਵਿਵਸਥਾ ਅਧਿਆਇ ਛੱਬੀ ਦੇ “ਸੱਤ ਸਮਿਆਂ” ਦੀ ਪੂਰਤੀ ਵਿੱਚ ਸੀ।
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
جوابِ آیت سیزدہم کے سوال کا یہ تھا: دو ہزار تین سو سال تک؛ پھر وہ مقدِس جو پامال کیا گیا ہے، پاک کیا جائے گا؛ اور تئیس سو برس کی “mareh” رؤیا دونوں زمانی نبوتوں کو باہم مربوط کرتی ہے، اور دانی ایل نو کی آیت تیئیس میں جبرائیل دانی ایل کی راہنمائی کر رہا ہے تاکہ وہ دونوں رؤیاؤں کے باہمی تعلق کو سمجھے۔
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Na qalehong ea lithapelo tsa hao taelo ea tsoa, ’me ke tlile ho u bontša; hobane u ratoe haholo; ka baka leo utloisisa taba ena, ’me u ele hloko pono. Daniele 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
ئەو وشەیەی لە ئایەتەکەدا وەک «تێبگە» و «بیر لێ بکەرەوە» وەرگێدراوە، وشەی عیبری «biyn» ـە، و واتای «لە مێشکدا جیاکردنەوە» دەگەیەنێت. جبرائیل بە دانیال ئاگاداری دەدات کە لە نێوان «ئەو شتە» و «بینینەکە»دا جیاکردنەوەیەکی مێشکی بکات. «بینین» لە ئایەتەکەدا وشەی عیبری «mareh» ـە، و ئەو بینینەی بیست و سێ سەد ساڵەیە کە لە 22ی ئۆکتۆبری 1844 کۆتایی هات. وشەی عیبریی وەرگێدراو بە «شت»، هەمان ئەو وشەیەیە کە لە ئایەتی یەکەمی بەشی دەیەمدا بە «thing» وەرگێدراوە. ئەو وشەیە عیبری «dabar» ـە، و نوێنەرایەتی ئەو بینینەی بیست و پێنج سەد و بیست ساڵە دەکات کە ئەویش لە 22ی ئۆکتۆبری 1844 کۆتایی هات.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
Sa ayat uno ti kapitulo dies, dagiti tattao ti tulag ti Dios idiay maudi nga al-aldaw ket naiyannatopda ken Belteshazzar, ket naawatanda ti pannakaaramid ti pannakaadu ti pannakaammo a dimteng iti tiempo ti panungpalan idi 1989, a nangipalubos kadakuada a maawatan ti pannakasilpu dagiti dua a sirmata, nga dagiti Millerita iti galad ti immuna nga anghel ket paset laeng ti naawatanda. Iti ayat, ti sirmata a naiparang kas “banag” ket maibilang a ti kaatiddogan kadagiti dua a padto, ta iti tengnga dagiti dua a pannakabangon ti ayat iti “banag,” ni Daniel ibagana a ti natudingan a tiempo para iti “banag” (ti dabar) ket “atiddog”, iti pannakinaiganna iti sirmata (mareh).
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
په د فارس د پاچا کوروش د سلطنت په درېيم کال کې دانيال ته، چې نوم يې بلتشصر بلل کېده، يو امر څرګند شو؛ او هغه امر حق و، خو ټاکل شوی وخت يې اوږد و؛ او هغه پر هغه امر پوه شو، او د رؤيا په معنا وپوهېد. دانيال 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
A kammālche aṅgārik hārat je “sāt samay,” se sabse lambā samay-vānī hai jo Millerī logon ne ghoṣit kī, ise Laodikean Adventism us ādhār par inkar kartā hai jo ek aise anś par ṭikā hai jise ve apne hī vināś ke lie mṛgāyit karte hain. 1863 ke vidroh meṃ “sāt samay” ko asvīkār karne ke kāraṇ ve in do bhaviṣyavāṇiyoṃ ke sambandh ko nahīṃ dekhte, aur keval agle anś ko hī, yā dekhna cāhte hain, jo teis sau varṣoṃ kī pahcān karātā hai.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
«Кристосын иккинчи кәлгиликидә “падишалиқ хуш хәвири”ни вәз қилған шагиртларниң тәҗрибисиниң өз охшаши Униң иккинчи кәлгилики тоғрисидики хәвәрни елан қилғанларниң тәҗрибисидә тепилди. Қандақки шагиртлар: “вақит толди, Худаниң падишалиқи йеқинлашти,” дәп чиқип вәз қилған болса, Миллер вә униң һәмраһлириму Муқәддәс Китапта көрситилгән әң узун вә ахирқи пәйғәмбәрлик дәвриниң ахирлишиш алдида турғанлиқини, сорақниң йеқинлашқанлиқини вә мәңгүлүк падишалиқниң башлинишқа тәйяр икәнлигини елан қилди. Шагиртларниң вақитқа мунасивәтлик вәз қилиши Даниял 9-баптики йәтмиш һәптигә асасланған еди. Миллер вә униң һәмраһлириға берилгән хәвәр Даниял 8:14тики 2300 күнниң ахирлишишини җакарлиди; йәтмиш һәптә шуниң бир қисми болуп шәкиллиниду. Һәр иккисиниң вәз қилиши шу бир улуқ пәйғәмбәрлик дәврниң пәрқлиқ бир қисминиң әмәлгә ешишиға асасланған еди.» «Улуқ күрәш», 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
ایں آخری عبارت دی فطری منطق نُوں نظرانداز نہ کرو۔ لاودیکیہ ادونتزم دنیا نُوں ایہ نہیں سکھاندی کہ میلرائٹس دا خیال اے کہ جس مقدِس مقام نُوں پاک کیتا جانا سی، اوہ آسمانی مقدِس مقام سی، کیوںجو اوہ خود، تے ہر اوہ شخص جو تاریخی ریکارڈ وَل نظر کرنا چاہے، جاندا اے کہ میلرائٹس دا ایمان ایہ سی کہ جس مقدِس مقام نُوں پاک کیتا جانا سی، اوہ زمین سی۔ اوہ عبارت جس نُوں لاودیکیہ ادونتزم اپنی ہلاکت لئی مروڑدی اے، ایہ اے: “پس میلر تے اوہدے ساتھیوں نے اعلان کیتا کہ بائبل وچ پیش کیتا گیا سب توں لمبا تے آخری نبوتی زمانہ اپنی انتہا دے قریب سی”، جِس تے اوہ اصرار کردے نیں کہ ایہ دانی ایل باب آٹھ، آیت چوداں دے تئی سو برس نیں۔
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Ադվենտիզմի սեփական պատմական գրքերը վկայում են, որ երեք հարյուր միլլերական քարոզիչներն ԻՐԵՆՑ բոլոր ներկայացումներում գործածում էին 1843 թվականի պիոներական աղյուսակը, և աղյուսակի վրա, ինչպես նաև մնացած պատմական վկայության մեջ, բյուրեղյա հստակությամբ երևում է, որ «յոթ ժամանակները» (երկու հազար հինգ հարյուր քսան տարի) այն մարգարեությունն էր, որը նրանք նույնացնում էին որպես «ամենաերկար և վերջին մարգարեական ժամանակաշրջանը», որը «մոտ էր լրանալու»։ 1863 թվականի իրենց ապստամբության պատճառով, երբ նրանք մերժեցին «յոթ ժամանակների» հիմնաքարը, այժմ կուրորեն պնդում են, թե Քույր Ուայթը վերաշարադրում է հաստատված պատմությունը The Great Controversy-ից եղած այդ հատվածում։
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
دانیال باب ده کی آیت ایک میں، بلطشضر آخری ایّام میں خدا کے لوگوں کی نمائندگی کرتا ہے، اور وہ دانیال باب آٹھ، آیات تیرہ اور چودہ کے سوال اور جواب دونوں کو سمجھتے ہیں، جنہیں سسٹر وائٹ ایڈونٹسٹ ایمان کی بنیاد اور مرکزی ستون قرار دیتی ہیں۔ اس آیت میں دانیال جس نقش کو پیش کرتا ہے، اُس میں وہ خدا کے آخری ایّام کے عہد کے لوگوں اور لاؤدیقیہ ایڈونٹزم کے درمیان ایک امتیاز قائم کر رہا ہے، کیونکہ وہی 1989 میں علم کے اضافہ کو سمجھتے ہیں۔
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ogirisiya mutemi Kuro guwa gatatu, hariho ikintu cahishuriwe Daniyeli, uwo bahimbaye Beluteshazari; kandi ico kintu cari ukuri, mugabo igihe cashingiwe cari kirekire; na we atahura ico kintu, kandi yari afise ugutahura kw’ivyo yeretswe. Daniyeli 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
Nyaŋu waŋganydja dhuwandja dhäwu-gänhamirri ŋurruŋu, Hiddekel wäŋa gapu guḻunḏuwal nhakun gämaŋ dhäwu-gänhamirr, bala ga dhawar’yun ga djuḻkmaram mala-gurrupanmirr nhämaŋ chapter twelve-lil. Ŋunhi wäŋaŋur nhäma limurr Danielwu djorra’ walŋamirri-bäyŋu märram ga dhawaṯthun “time of the end”-ŋur, ga bäyŋuŋur nhakun Daniel marŋgithinyamirr nhä “thing” ga “vision,” ga ŋunhiyi ŋayatham ga gumurr-ŋamathirr walalaŋgal ŋunhi walal marŋgi, ga walal ŋunhi djälthirr nhirrpanminyawuynha “wise,” bala ga yan ga wiripuŋuwal marrtji walalaŋgal ŋunhi walal bäyŋu marŋgi, ga walal nhirrpanminyawuynha “wicked.” Chapter twelve-ŋur verse ten-ŋur, dhuwal barrkuwatjkurra märrma’ malaŋu dhärranhamirr lakaram.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Asafo pii no bɛhohoro wɔn ho, na wɔayɛ wɔn ho fitaa, na wɔasɔ wɔn ahwɛ; na amumɔyɛfo no de, wɔbɛyɛ amumɔyɛ; na amumɔyɛfo no mu biara rennim ase; na anyansafo no de, wɔbɛte ase. Daniel 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
Laaj ka “masiih yi shgaarg”, dii bakhîl ka “masiih yi shgaarg”, oo kelimaa la “shgaarg” hazhyi la, waahi kelimaa anii dii chapter nuh dii ayat ishtááłį́į́ʼtłʼaad t’ááʼáko yinishyé. Dii kelimaa Hebrew bizaadí “biyn” yiłtsą́, doo shił bééhózin da łahgo nitsáhákeesgo naháłtinígíí yinishyé. Dii bakhîl doo iłtsą́ da bee haneʼígíí nitsáhákeesgo doo baa naháłtin da, háágóógo tʼáá shoodí t’áá iináanii nitsáhákeesgo naa’áhoolzhishgo, dii naaki bee haneʼígíí t’áá ajiłii bee haneʼ, dii ayat t’ááłá’í chapter t’áá ajiłii yáhoot’éego Belteshazzar bee nidaanishłį́į́ʼígíí baa nitsáhákeesgo iłtsą́go nidaanishłį́į́ʼ. Ayat t’ááłá’ídi, nihookááʼ dineʼé Diyin God biniiyé haʼátʼísh nihikʼehgo nidaanishłį́į́ʼ, dóó naaki bee haneʼígíí, Diyin God bizaad ayóóʼánígíí t’áá nihá bee nitsáhákeesgo łahgo baa naháłtinígo, iłtsą́go nidaanishłį́į́ʼ. Jesus t’áá ajiłii bee yáhoot’éego, haʼátʼísh baa nihíjiʼígíí, t’áá ałtsé bee hadííłnih; dóó chapter naaki-maasáni’di, dii masiihígíí daʼííłtsą́, dii two thousand three hundred years bee haneʼígíí, dóó t’áá baa anáhoolʼį́į́łígíí “the longest and last” time prophecy yił baa haneʼígíí, éí twenty-five hundred and twenty years yiníłtiʼígíí.
We will continue our study of Daniel’s last vision in the next article.
Yaqamarñäniwa Danielan qhipa uñjäwip yatxatañxa jutïr qillqatanxa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ñane retakuéra oñehundi arandu’ỹre rehe; nde rejeheja haguére pe arandu, che avei rojehejáta, ani hag̃ua reiko pa’i chéve ĝuarã; nde nderesarái haguére nde Jára rembiapoukapy rehe, che avei che resaráita ne ra’ykuéra rehe. Oseas 4:6.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
ንስኻትኩም ድማ፡ ከም ህያዋን እምኒታት፡ መንፈሳዊ ቤት ክትኮኑ ትህነጹ ኣለኹም፤ ቅዱስ ክህነት ክትኮኑ፡ ብየሱስ ክርስቶስ ኣብ ኣምላኽ ቅቡል ዝኾነ መንፈሳዊ መስዋእቲ ክትስውኡ። ስለዚ እውን ኣብ ጽሑፍ ከምዚ ይብል፡ እንሆ፡ ኣነ ኣብ ጽዮን ርእሲ ኩርናዕ እምኒ፡ ሕሩይን ክቡርን አንብር ኣሎኹ፤ እቲ ብእኡ ዝኣምን ድማ ከቶ ኣይክሓፍርን እዩ። እምበኣርሲ ንኣኻትኩም እቶም እትኣምኑ ክቡር እዩ፤ ነቶም ዘይእዙዛን ግና፡ እቲ ሃነጽቲ ዝነጸግዎ እምኒ፡ ንሱ ርእሲ ኩርናዕ ኮይኑ እዩ፤ ከምኡውን እምኒ መዐንቀፊ፡ ከውሒ መሰናኽል እዩ፤ እዚ ነቶም ብቓል ዝዕንቀፉ ማለት ዘይእዙዛን ዝኾኑ እዩ፤ ናብዚ ድማ ተመዲቦም እዮም። ንስኻትኩም ግና ሕሩይ ወለዶ፡ ንጉሳዊ ክህነት፡ ቅድስቲ ህዝቢ፡ ፍሉይ ህዝቢ ኢኹም፤ እዚ ድማ ነቲ ካብ ጸልማት ናብ ድንቂ ብርሃኑ ዝጸውዓኩም ምስጋናኡ ክትነግሩ ኢኹም። ንስኻትኩም ቀደም ህዝቢ ኣይነበርኩምን፤ ሕጂ ግና ህዝቢ ኣምላኽ ኢኹም፤ ምሕረት ዘይረኸብኩም ኔርኩም፤ ሕጂ ግና ምሕረት ረኺብኩም ኢኹም። 1 ጴጥሮስ 2:5–10።
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
U durdur, Rabbimizning sabr-toqati najot ekanini hisoblang; xuddi sevikli birodarimiz Pavlus ham o‘ziga berilgan hikmatga ko‘ra sizlarga yozganiday; shuningdek, barcha maktublarida ham bu narsalar haqida so‘z yuritadi; ularda anglash qiyin bo‘lgan ayrim narsalar bor, nodon va sobitqadam bo‘lmaganlar esa, boshqa Muqaddas Yozuvlarni ham buzib talqin qilganlari kabi, bularni ham o‘z halokatlariga burib yuboradilar. Shunday ekan, ey seviklilar, bularni oldindan bilganingiz uchun, ehtiyot bo‘linglarki, buzuqlarning adashishi bilan yo‘ldan ozdirilib, o‘z mustahkamligingizdan yiqilib ketmanglar. 2 Butrus 3:15–17.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
Ukunaka ibintu bibuke, ubibaburire imbere y’Umwami kutarwanira amagambo adafite umumaro, ahubwo asenya abumva. Uharanire kwiyereka Imana ko wemewe, uri umukozi udakwiriye kugira isoni, ugabanya neza ijambo ry’ukuri. Ariko wirinde amagambo apfuye kandi adafite umumaro, kuko azagwiza kutubaha Imana kurushaho. 2 Timoteyo 2:14–16.